Mani: Puranic Encyclopaedia


Based on Mani, Vettam: Puranic Encyclopaedia. A comprehensive dictionary with special reference to the Epic and Puranic literature. Delhi : 1975


Input by Cologne Digital Sanskrit Lexicon (CDSL)
[GRETIL-Version vom 25.01.2018]


LICENSE
This file is based on pe.txt, available at
http://www.sanskrit-lexicon.uni-koeln.de/scans/PEScan/2014/web/webtc/download.html
(C) Copyright 2014 The Sanskrit Library and Thomas Malten under the following license:

All rights reserved other than those granted under the Creative Commons Attribution
Non-Commercial Share Alike license available in full at
http://creativecommons.org/licenses/by-nc-sa/3.0/legalcode, and summarized at
http://creativecommons.org/licenses/by-nc-sa/3.0/ .
Permission is granted to build upon this work non-commercially, as long as credit is explicitly
acknowledged exactly as described herein and derivative work is distributed under the same license.
(http://www.sanskrit-lexicon.uni-koeln.de/scans/PEScan/2014/downloads/peheader.xml)


MARKUP
#<Headwords>#
%<Subsections>%
@<Page References>@
\<Footnotes>\


ADDITIONAL NOTE
The genealogical charts in the appendix have been omitted.



___________________________________________________________________

THIS TEXT FILE IS FOR REFERENCE PURPOSES ONLY!
COPYRIGHT AND TERMS OF USAGE AS FOR SOURCE FILE.

Text converted to Classical Sanskrit Extended (CSX) encoding:

description             character  =ASCII

long a                  à             224
long A                  â             226
long i                  ã             227
long I                  ä             228
long u                  å             229
long U                  æ             230
vocalic r               ç             231
vocalic R               è             232
long vocalic r          é             233
vocalic l               ë             235
long vocalic l          í             237
velar n                 ï             239
velar N                 ð             240
palatal n               ¤             164
palatal N               ¥             165
retroflex t             ñ             241
retroflex T             ò             242
retroflex d             ó             243
retroflex D             ô             244
retroflex n             õ             245
retroflex N             ö             246
palatal s               ÷             247
palatal S               ø             248
retroflex s             ù             249
retroflex S             ú             250
anusvara                ü             252
capital anusvara        ý             253
visarga                 þ             254

long e                  ¹             185
long o                  º             186
l underbar              ×             215
r underbar              Ÿ             159
n underbar              ­             173
k underbar              É             201
t underbar              Â             194

Other characters of the CSX encoding table are not included.
Unless indicated otherwise, accents have been dropped in order
to facilitate word search.

For a comprehensive list of CSX and other GRETIL encodings
and formats see:
https://tylergneill.github.io/gretil-mirror/gretil/gretdiac.pdf
and
https://tylergneill.github.io/gretil-mirror/gretil/gretdias.pdf

For further information see:
https://tylergneill.github.io/gretil-mirror/gretil.htm

___________________________________________________________________





Puràõic Encyclopaedia

#<A># The first letter (Vowel) of all Indian languages. According to the Nànàrtharatnamàlà this letter has the following meanings:--Brahmà, Viùõu, øiva, tortoise, courtyard, battle, harem, jewellery, sea, Pàrvatã and bowstring.

#<ABALA># is one of the fifteen devas who were the sons of Pà¤cajanya. (M.B. Vana Parva, Chapter 22, Verse 11).

#<ABHAYA># was one of the sons of Dhçtaràùñra. He was killed by Bhãmasena. (M.B. âdi Parva, Chapter 67, Verse 104; Droõa Parva, Chapter 127, Verse 62).

#<ABHAYAM># King Idhmajihva divided his kingdom Plakùadvãpa into seven parts and gave them to his seven sons. Abhayam is one of the parts. The other six parts are:--øivaü, Yamasaü, Subhadraü, øàntaü, Kùemaü and Amçtaü. See "Idhmajihva". (Bhàgavata, 5th Skandha, Chapter 20, Verse 2). It is seen (from M.B. Sabhà Parva, Chapter 30, Verse 9) that the territory known as Abhayam was conquered by Bhãmasena. (See Footnote)

#<ABHIBHU># He was a King, the son of the King of Kà÷ã and a relative of the Pàõóavas. He was killed by the son of King Vasudàna. He had a most wonderful horse. (M.B. Udyoga Parva, Chapter 151, Verse 63; Karõa Parva, Chapter 6, Verses 23-24; Droõa Parva, Verses 26-27).

#<ABHIMANYU I># He was the heroic son of Arjuna the central figure of the Mahàbhàrata, by his wife Subhadrà.
     1) %<Genealogy.>% He was descended from Viùõu in this order: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvà-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdi-Raudrà÷và-Matinàra-Santurodha-Duùyanta-Bharata-Bçhatkùatra-Hasti-Ajamãóha-èkùa-Saüvaraõa-Kuru-Jahnu-Suratha-Vidåratha-Sàrvabhauma-Jayatsena-Ravãya-Bhàvuka-Cakroddhata-Devàtithi-èkùa-Bhãma-Pratãya-øantanu-Vyàsa-Pàõóu-Arjuna-Abhimanyu.
     2) %<Pårvajanma (Previous Birth).>% There is a story about Abhimanyu's Pårvajanma in the Mahàbhàrata. 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 Vyåha 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. âdi Parva, Chapter 67).
     3) %<Military Training and War.>% Abhimanyu received his training in arms from his father Arjuna. Later, he went with his mother Subhadrà to Dvàrakà and lived for some time with his uncle ørã Kçùõa. There he is said to have received training in arms from Pradyumna, son of ørã Kçùna. After the incognito life of the Pàõóavas, Abhimanyu married Uttarà, daughter of the King of Viràta. War broke out between Kauravas and Pàõóavas. On the first day itself Abhimanyu entered into a duel with Bçhatbala, King of Kosala. In the terrible conflict with Bhãùma, Abhimanyu broke Bhãùma's flagstaff. After that he assisted his father Arjuna to fight against Bhãùma. Verses 8-13 of Chapter 55 of Bhãùma Parva of the Mahàbhàrata describe Abhimanyu's fight with Lakùmaõa in the second day's battle. Then he took his place in the Ardha Candra Vyåha (semi-circular phalanx) formed by Arjuna. He fought fiercely with the Gandhàras. He attacked øalya and killed Jayatsena, King of Magadha, along with his elephant. We find Abhimanyu assisting Bhãmasena in M.B. Bhãùma Parva, Chapters 63, 64, 69 and 94. After that Abhimanyu defeated Lakùmaõa in battle. Then he defeated Vikarõa, Citrasena and others also. Later he took his position in the øçïgàñaka Vyåha created by Dhçùñadyumna. He started fighting with Bhagadatta. He defeated Aübaùñha and Alaübuùa. Next he fought a duel with Sudãùõa. After that he encountered Duryodhana, Bçhatbala and others. M.B. Droõa Parva, Chapter 10, Verses 47-52 are a description of Abhimanyu's heroism by Dhçtaràùñra. He snatched Paurava's weapon and threw it on the ground. Next he fought with Jayadratha and øalya. Then he was caught in the Cakra Vyåha (circular phalanx) of the enemies. There he inflicted great losses upon the enemy forces. øalya was stunned and his brother was killed by Abhimanyu. M.B. Droõa Parva, Chapter 38, Verses 23 and 24 describe the flight of the Kauravas in fear. At this stage, even Droõàcàrya praised Abhimanyu's valour. Du÷÷àsana fainted during his fight with Abhimanyu. Karõa was defeated. Vçùasena, Satya÷ravas and øalya's son, Rugmaratha were slain. Duryodhana fled. Lakùmaõa was killed. Vçndàraka, A÷vatthàmà, Karõa and others were amazed by this terrible valour of Abhimanyu. Six ministers of Karõa were slain. Next, A÷vaketu, son of the King of Magadha was killed. King Bhoja was also killed. øalya was again defeated. øatru¤jaya, Candraketu, Meghavega, Suvarcas, Såryabhàsa--who were all kings--were beheaded by Abhimanyu. øakuni was wounded by Abhimanyu's arrow. Kàlakeya, son of Subala was slain. M.B. Droõa Parva, Chapter 40, Verses 13 and 14 say that at this stage, Prince Du÷÷àsana beat Abhimanyu to death with his mace.
     4) %<After Death.>% M.B. Droõa Parva, Chapter 71, Verses 12-16 say that after death Abhimanyu attained the immortal world of the Munis (Saints). King Parãkùit was the son of Abhimanyu. In M.B. Svargàrohaõa 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 Mahàbhàrata Abhimanyu has been referred to by several other names, such as âRJUNI, Saubhadra, Kàrùõã, Arjunàtmaja, øukràtmajàtmaja, Arjunàpara and Phàlguni.
     6) %<Other details.>% King Parãkùit was the son of Abhimanyu. Janamejaya was born as his son. It was Janamejaya who performed Sarpasatra. (A yàga) øatànãka was the son of Janamejaya. øatànãka had a son named Sahasrànãka. King Udayana, the jewel of the Candra Vaü÷a (Lunar dynasty) was born to Sahasrànãka by the goddess Mçgàvatã (See 'Udayana', stories about this Udayana are very famous. Kàlidàsa has mentioned in his "Meghadåta" about the old rustics who thronged the country-sides to tell and listen to Udayana stories). (Kathàsaritsàgara, Madana Ka¤cukalaübaka, 4th Taraïga).\<*>\
\<*) There seems to be some difference of opinion regarding the number of. parts into which King Idhmajihva divided Plakùadvãpa. In the Bhàgavata the number mentioned is seven; but in the Malayalam version of the Bhàgavata (By Ramanujan Eluttacchan) the number is eight. The original Bhàgavata says: "øivaü Yamasaü. Subhadraü, øàntaü, Kùemaü, Amçtaü Abhayam iti Varùàni teùu girayo nadya÷ca saptaivabhij¤àtàþ". In the Malayalam Bhàgavata an eighth division called øivadaü is seen.>\

#<ABHIMANYU II># One of the sons of Manu. The ten sons born to Manu by Nadvalà were: Kuru, Puru, øatadyumna, Tapasvã, Satyavàn, øuci, Agniùñoma, Adhiràtra, Sudyumna and Abhimanyu. (Viùõu Puràõa, Section 1, Chapter 13).

#<ABHIMANYU VADHA PARVA># A part (branch) of Droõa Parva. (See "Mahàbhàrata").

#<ABHINAYA># In Agni Puràõa, 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 Sàttvika, Vàcika, âïgika and âhàrya depending on Sattva, Vàk, Aïga and âhàrya. Besides these, another division known as Abhimànika (Abhimànottha) may also be mentioned. This signifies the expression of rasas like øçïgàra. There are two kinds of øçïgàra known as Saübhoga and Vipralambha. Four varieties of Vipralambha called Pårvànuràga Vipralambha, Màna Vipralambha, Pravàsa Vipralambha and Karuõa Vipralambha are mentioned. The union after Vipralambha is Saübhoga-øçïgàra. All Sàttvika bhàvas are included in øçïgàra. All these have to be expressed through Abhinaya.

#<ABHäRU># A Ràjarùi who was born of the sixth Kàlakeya. (M.B. âdi Parva, Chapter 67, Verse 53).

#<ABHäúâKAM># A Janapada (Village) of ancient India. The warriors of this Janapada were called Abhãùàkas. (M.B. Bhãùma Parva, Chapter 18, Verse 12; Chapter 93, Verse 2).

#<ABHäSâRAM># A Janapada of ancient India. (M.B. Bhãùma Parva, Chapter 9, Verse 94).

#<ABHISâRä># Arjuna conquered this city, which was one of the ancient cities of India, in the course of his Digvijaya (conquest of the world).

#<ABHIúYANTA># A son born to Mahàràja Kuru by Vàhinã. He had three brothers named Caitraratha, Muni and Janamejaya. Abhiùyanta was the younger brother of A÷vavàn and elder brother of Caitraratha. (M.B. âdi Parva, Chapter 94, Verses 50-51).

#<ACALA I># 1) %<General.>% Acala was the son of Subala, a King of Gàndhàra. He was øakuni'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 Yudhiùñhira's Ràjasåya. (A very expensive sacrifice--yàga--performed by an emperor.) (M.B. Sabhà Parva, Chapter 34, Verse 7).
     3) Acala had a brother named Vçùaka. In the battle between the Kauravas and Pàõóavas, Arjuna killed Acala and Vçùaka. (M.B. Droõa Parva, Chapter 30, Verse 11).
     4) One night Vyàsa summoned the departed holy souls and Acala also was among them. (M.B. â÷vamedhika Parva, Chapter 32, Verse 12).

@<[Page 2b]>@

#<ACALA II># Name of a bull. Among the pàrùadas of Skanda we see the bull named Acala. (M.B. øalya Parva, Chapter 85, Verse 74).

#<ACALA III># An epithet of Mahàviùõu. Among the thousand names of Mahàviùõu we see the name Acala also. (M.B. Anu÷àsana Parva, Chapter 149, Verse 92).

#<ACALA># Subrahmaõya, who was born from øiva's semen which fell into the fire, was made Commander-in-Chief (Generalissimo) by the gods to kill Tàrakàsura. A large number of warriors and mothers were assigned to assist him. A woman named Acalà was included among those mothers. (M.B. øalya Parva, Chapter 40, Verse 14).

#<ACCHODâ># A spiritual daughter of the Pitçs. (For further details see "Amàvasu").

#<ACCHODASARAS># A river, who was the daughter of the Pitçs called Agniùvàttas. (Hari Vaü÷a, Chapter 18, Verse 26).

#<ACYUTA># (See Viùõu).

#<ACYUTâYU># He was a heroic warrior on the Kaurava side. ørutàyu was the brother of Acyutàyu. Both of them were killed by Arjuna in the Kaurava-Pàõóava battle. These heroes attacked Arjuna and ørã Kçùõa furiously with their arrows and Arjuna had some difficulty in killing them. (M.B. Droõa Parva, Chapter 93, Verses 7-42).

#<ACYUTA STHALA># This is an ancient village in India. In ancient times øådras 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 Puràõa. Hiüsà (violence) is the consort of Adharma. The couple procreated two children, Ançta and Nikçti, and from them sprang up Bhaya (fear), Naraka (Hell), Màyà (illusion), Vedanà (pain) etc. And, out of them Màyà brought forth Death, the destroyer of (all) objects. Vedanà, in its turn produced Sorrow and Grief out of Raurava. From Death were born Disease, Senility, Sorrow, Intense desire and Anger. (Agni Puràõa, Chapter 20).

#<ADHARMA># Adharma is a person who is an embodiment of Adharmas. (M.B. âdi Parva, Chapter 66, Verse 53). Adharma's wife Nirçti delivered 3 children; Bhaya, Mahàbhaya and Mçtyu. Adharma had another son, Darpa (conceit) born of Wealth. (M.B. øànti Parva, Chapter 90, Verse 27).

#<ADHAøøIRAS I># was a great sage. ørã Kçùõa is said to have met the sage on his way to Hastinàpura. (M.B. Udyoga Parva, Chapter 33, Verse 64).

#<ADHAøøIRAS II># There is a reference in Viùõu Puràõa to a hell called Adha÷÷iras. (Viùõu Puràõa, Part 2, Chapter 6).

#<ADHäRA># A King; also a great devotee of Lord øiva. Once he decreed death penalty on an innocent woman. He also destroyed with his own hands a temple of øiva. As a consequence of those two sinful deeds he became a devil after death. Ultimately by the grace of øiva he cast off the devil's form and became an attendant of øiva. (Padma Puràõa, Pàtàla Khaõóa, Chapter 111).

#<ADHIRâJYA># A Kingdom in ancient India, described in Bhãùma Parva, Chapter 9, Verse 44. Today this place is known as Rewa.

#<ADHIRATHA># Foster father of Karõa.
     1) %<Lineage.>% Descended from Viùõu thus: Brahmà-Atri-Candra-Puråravas-âyus-Nahuùa-Yayàti-Anudruhyu-Sadànara-Kàlanara-Sç¤jaya-Titikùa-Kç÷adratha-Homa-Sutapas-Bali-Aïga-Dadhivàhana-Draviratha-Dharmaratha-Citraratha-Satyaratha-Romapàda-Caturaïga-Pçthu-Camba-Haryaüga-Bhadraratha-Bçhadratha-Bçhanmanas-Jayadratha-Dhçtavçta-Satyakarmà-Adhiratha-Karõa (foster son).
     2) %<Foster father of Karõa.>% Sage Durvàsas had taught Kuntã some mantras to get children, and Kuntã, then unmarried, tested the first mantra with the Sun-god as her object. The Sun-god appeared before Kuntã and from his power she conceived and duly delivered a child, Karõa. Fearing obloquy Kuntã concealed the child in a box and floated it on the river, Ganges. At the time Adhiratha, a great comrade of Dhçtaràùñra 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 Ràdhà brought up the child with pleasure. The child was named Vasusena, and the child grew up to become the famous Karõa and favourite friend of Duryodhana. (M.B. âdi Parva, Chapters 67 and 130; Vana Parva, Chapter 309; Devãbhàgavata, Skandha 2).
     3) %<Some particulars.>% Adhiratha was King of Aïga. He was a Såta (charioteer) and Karõa grew up as his son. Karõa was sent to Hastinàpura to be trained in the uùe of weapons, and it was here that Duryodhana and Karõa developed their friendship and alliance. (M.B. âdi Parva, Chapter 147, Verse 3). ørã Mahàdevãbhàgavata, in Chapter 3 relates the following incident: "Thus lamenting Kuntã sent the box concealing Karõa, 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. Ràjà Adhiratha bathing in the river saw the box floating in the river". These facts prove that Adhiratha was not only the King of Aïga but a good charioteer as well, and further a very good friend of Dhçtaràùñra.
     4) We come across Adhiratha on the occasion of the trial of skill in the use of arms between the Kauravas and the Pàõóavas. When Karõa entered the lists the Pàõóavas questioned his nobility of birth. Seeing Karõa's great humiliation and discomfiture Duryodhana enthroned him immediately as King of Aïga. Vyàsa, who witnessed the scene has given a picturesque description of it.

#<ADHOKúAJA># A synonym of Mahà Viùõu. (Kaüsàriradhokùajaþ--Amarako÷a).

#<ADHRIGU># A great sage (Maharùi) who lived during the ègvedic period. (ègveda, Maõóala 1, Anuvàka 16, Såkta 112).

#<ADHèúYâ># A river. (M.B. Bhãùma Parva, Chapter 9, Verse 24).

#<ADHYAPâYANA># A disciple of the great preceptor of Atharvaveda, Sumantu. He divided Atharvaveda into two parts and gave one to Utatthya and the other to Vedadar÷ana. (Bhàgavata, Skandha 12).

#<ADITI># 1) %<Genealogy.>% Ka÷yapa, grandson of Brahmà and son of Marãci married Aditi, daughter of Dakùaprajàpati. Aditi had twelve sisters: Diti, Kàlà, Danàyus, Danu, Siühikà, Krodhà, Pçthà, Vi÷và, Vinatà, Kapilà, Muni and Kadrå. (Mahàbhàrata, âdi Parva, Chapter 65, Verse 12). Devas are sons born to Ka÷yapa by Aditi and hence they are known as âditeyas also. Ka÷yapa married all the thirteen sisters including Aditi, and all living beings owe their origin to them. (See Ka÷yapa).
     2) %<Descendants.>% 33 sons were born to Aditi. 12 of them are called Dvàda÷àdityas, viz. Dhàtà, Aryamà, Mitra, øakra, Varuõa, Aü÷a, Bhaga, Vivasvàn, Påùà, Savità, Tvaùñà and Viùõu. Amongst the other 21 sons are the 11 Rudras and 8 Vasus. (See M.B. âdi Parva, Chapter 65, Verse 15).
     3) %<Main incidents.>%
          1. %<How Mahàviùõu was born as the son of Aditi.>% The Mahàbhàrata and the Ràmàyaõa refer to a story about the birth of Mahàviùõu as the son of Aditi. Viùõu entered the womb of Aditi as Vàmana (Dwarf). This story was related by the sage Vi÷vàmitra to the boys Ràma and Lakùmaõa while they were accompanying the sage in the forest. When they entered Siddhà÷rama Vi÷vàmitra pointed to the latter that the â÷rama was sacred, because Mahàviùõu had stayed there for long as Vàmana. The Devas induced Mahàviùõu to obstruct the sacrifice (yàga) being performed by Emperor Mahàbali, son of Virocana. At that time Aditi, the wife of Ka÷yapa was doing penance so that Mahàviùõu might be born as her son, and accordingly he entered her womb. 1000 years later she gave birth to Viùõu, and that child was known as Vàmana. (See Vàmana; also M.B. Vana Parva, Chapter 272, Verse 62, Anu÷àsana Parva, Chapter 83, Verses 25 and 26, as also Vàlmãki Ràmàyaõa, Canto 29).
          2. %<Rebirth of Aditi.>% Once Ka÷yapa made all arrangements to perform a sacrifice (yàga). Having failed to get the suitable cow for it, he stole Varuõa's cow and conducted the yàga. Not only that, Ka÷yapa refused to return the cow even after the yàga was over. Varuõa in hot anger rushed to Ka÷yapa's hermitage. Ka÷yapa was absent, and his wives, Aditi and Surasà did not treat Varuõa with due respect. The enraged Varuõa cursed them to be born in Gokula. He also complained about the matter to Brahmà. Brahmà told Ka÷yapa: "Since you, a learned person, have stolen the cow, may you along with your wives be born in Gokula and tend cows". Accordingly Ka÷yapa and his wives, Aditi and Surasà, were born respectively as Vasudeva, Devakã and Rohiõã in Gokula in the 28th Dvàpara yuga. (This story has been told by Vyàsa to Ràjà Janamejaya). (Devãbhàgavata, Skandha 4).
          3. %<Aditi in prison.>% Devakã is Aditi reborn. There was reason for Devakã being imprisoned on the orders of Kaüsa. When Ka÷yapa was living in an â÷rama with Aditi and Diti he was so much pleased with the services of Aditi that he asked her to beg for any boon she wished. Accordingly she prayed for an ideal son. The boon was readily granted, and Indra was the son thus born to her. The birth of Indra engendered jealousy in Diti towards Aditi, and she also demanded a son equal to Indra. Ka÷yapa obliged Diti also. As Diti advanced in pregnancy and her beauty also increased Aditi got jealous of the former and she called her son Indra and told him that unless something was done in time, Diti would deliver a child equal to him (Indra) thus relegating him probably to the place of second Deva. Thus admonished by his mother the artful Indra approached Diti and told her: "Mother, I have come to serve you". Diti was greatly pleased. Indra's services drove Diti to sleep very quickly, and Indra used the opportunity to enter the womb of Diti and cut into 49 pieces the child with his weapon, the Vajra. The child in the womb began crying on receiving cuts with Vajra when Indra asked it not to cry. (Mà ruda, don't cry) and so the child got out of Diti's womb as 49 Màrutas (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 Nahuùa functioned, for a time as Indra. (See Nahuùa). In the 28th Dvàpara yuga Aditi transformed as Devakã had to be a captive of Kaüsa, and Kaüsa killed her children by dashing them on the ground. (Devãbhàgavata, Skandha 4).
          4. %<Narakàsura stole the earrings of Aditi.>% Narakàsura, who turned out to be a curse and menace to the three worlds consequent on the boon he got from Viùõu, attacked Devaloka once, and carried off Indra's royal umbrella and Aditi's earrings. Mahàviùõu incarnated himself as ørã Kçùõa, killed Narakàsura in battle and got back the earrings etc. (M.B. Udyoga Parva, Chapter 48, Verse 80; Sabhà Parva, Chapter 38, Verse 29; Bhàgavata Da÷ama Skandha).
          5. %<Mahàviùõu became seven times son to Aditi.>% Once, desirous of having children Aditi cooked food (rice) sitting herself in the entrails of Mount Mynaka (M.B. âraõya Parva, Chapter 135, Verse 3). Dharmaputra, in the course of singing the glories of Lord Kçùõa after the great war refers to Viùõu having taken birth seven times in the womb of Aditi. (M.B. øànti Parva, Chapter 43, Verse 6).
          6. %<Budha cursed Aditi.>% A story in the Mahàbhàrata refers to Budha's once cursing Aditi. The ever increasing power of Asuras made the Devas anxious. Aditi, the mother of the Devas decided to send them all to annihilate the Asuras. She had finished cooking food for her sons, and lo! there appeared before her Budha and asked for food. Aditi asked him to wait pending her sons taking their food hoping that there would be some food left after that. This caused Budha to lose his temper and he cursed her that (Aditi) she would become the mother of Vivasvàn in his second birth as Aõóa, when she would suffer pain in her abdomen. (M.B. øànti Parva, Chapter 34, Verses 96-98).
          7. %<Former birth of Aditi.>% During the former years (period) of Svàyambhuva Manu the Prajàpati called Sutapas, along with his wife Pç÷ni did Tapas for 12000 years. Then Mahàviùõu appeared before them, and Pç÷ni prayed for a son like Viùõu himself, and Mahàviùõu was born as her son named Pç÷nigarbha. This story is related by ørã Kçsna to his mother on his birth as the son of Vasudeva. (Bhàgavata, Da÷ama Skandha, Chapter 3).
     She, who became the wife of Prajàpati as Pç÷ni before Svàyambhuva Manu, and was born again as Devakã, the wife of Vasudeva is one and the same person.

#<ADRA># A King of the Solar dynasty. (See Sårya Vaü÷a).

#<ADRI># was a King, the son of Viùvaga÷và and father of Yuvanà÷và. (M.B. Vana Parva, Chapter 202, Verse 3).

@<[Page 4b]>@

#<ADRIKâ># A nymph (devastrã). There is a story in Devãbhàgavata about her being cursed by a Brahmin and turned into a fish.

#<ADèúòABHAYA># is the curse put on King Janamejaya by Saramà, the dog of the Devas. While Janamejaya, son of Parãkùit was conducting, along with his brothers, a yàga of long duration at Kurukùetra the son of Saramà went to the place and was thrashed by the brothers of Janamejaya. Seeing her weeping child Saramà naturally got angry. She cursed the king thus: "My son did not commit any offence; he did not even look at the havis (oblations), nor did he lick it. For having thrashed the innocent child you will experience Adçùñabhaya. When the yàga was over Janamejaya got rid of the curse by getting sage Soma÷ravas do certain proper rites.

#<ADèøYANTä># wife of sage øakti, the son of Vasiùñha and mother of sage Parà÷ara
     Kalmàùapàda, a king of the Ikùvàku dynasty reached the hermitage of Vasiùñha during a hunting expedition when øakti, eldest of the hundred sons of Vasiùñha came walking towards him. False pride prevented either of them from giving way to the other. The King got angry and whipped øakti. øakti cursed the king and he was converted into a demon. This happened at a period when sages Vasiùñha and Vi÷vàmitra were at logger-heads. Vi÷vàmitra got admitted into the body of King Kalmàùapàda a demon called Kiükara, and the king set out to take revenge upon øakti, the son of Vasiùñha. The King was further promised all support by Vi÷vàmitra. Kalmàùapàda ate up all the hundred sons of Vasiùñha. Overcome with grief Vasiùñha attempted suicide many a time. But the spirit (âtman) did not quit the body. Thus sunken in grief Vasiùñha lived in his hermitage with Adç÷yantã, wife of øakti. One day Vasiùñha heard distinct sounds of the chanting of the Vedas and Adç÷yantã told him that a child of his son, øakti, was developing in her womb and that the vedic sounds heard were sounds produced by that son chanting the vedic hymns. Vasiùñha thus was happy to hear that the dynasty will not become extinct and, so, gave up all ideas of suicide. Another day Kalmàùapàda in the guise of the demon hurriedly came to devour Adç÷yantã and Vasiùñha gave him redemption from the curse. He was restored to his old state and form. Adç÷yantã duly gave birth to a son, and the child grew up to become Parà÷ara, father of Vyàsa.
     While the Pàõóavas, in the course of their forest life, were passing the banks of river Gaïgà at midnight, a Gandharva named Aügàraparõa enjoying in the river-water clashed with Arjuna, and he was defeated. The story of Adç÷yantã is one of the many stories told by Aügàraparõa to the Pàõóavas. (M.B. âdi Parva, Chapters 175-178).

#<AGASTYA>#
     1) %<Genealogy.>% Descended from Viùõu in this order Brahmà-Marãci-Ka÷yapa-Sårya-Agastya.
     2) %<Birth.>% A story occurs in Uttara-Ràma-Carita about the birth of Agastya. Nimi was the son of Ikùvàku of the Sårya dynasty. When he ascended the throne he decided to celebrate a sacrifice of long duration. He invited Vasiùñha to perform the sacrifice. But Vasiùñha, 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 øatànanda, the son of the great hermit Gautama and the sacrifice was begun. Vasiùñha did not like this. He cursed Nimi that life might be separated from his body. Nimi retorted with the same curse. Vasiùñha's spirit separated itself from his body and began to roam about in the sky. At last he requested Brahmà to provide him with a body. Brahmà granted his wish and said that he would be born again from Mitra and Varuõa.
     When the spirit of Vasiùñha returned to the earth it was Mitra and Varuõa moving about, having only one body for both. Vasiùñha's spirit entered into that body. One day Mitra-Varuõa happened to see the celestial beauty, Urva÷ã on the seashore. They embraced Urva÷ã and immediately the spirit of Vasiùñha entered the body of Urva÷ã.
     After this Mitra and Varuõa separated themselves from one another and assumed two different bodies. Varuõa approached Urva÷ã with lustful desire, but rejecting him Urva÷ã accepted Mitra. Varuõa had seminal flow and this semen was taken and kept in a pot. At the sight of this, remorse and passion arose in Urva÷ã 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 Varuõa. After a few days the pot broke open by itself and two babies came out. One was Agastya and the other Vasiùñha. As these two were born of the semen of Mitra and Varuõa, they came to be known as Maitràvaruõis later. This story partly occurs in øànti Parva of Mahàbhàrata, Verse 343 of Chapter 88.
     3) %<Education.>% Very little is mentioned in the Puràõas 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 Mahàbhàrata, âdi Parva, Droõa says to Arjuna as follows:
     "Agnive÷a, 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 Agnive÷a the teacher of Droõa was a disciple of Agastya, his proficiency in the art of using weapons could casily 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 (Pitçs) hanging head downwards in a canyon. He wanted to know the reason and they replied: "Child; we would be allowed to enter heaven only if sons are born to you. So get married as soon as possible". The necessity of marriage occurred to him only then. But will there be any woman who could be patient enough to become the wife of this bearded dwarfish hermit? Agastya did not lose heart. At that time the King of Vidarbha was doing penance to obtain a son. Agastya collected the quintessence of all living beings, with which he created an extremely beautiful lady and named her Lopàmudrà. Agastya gave Lopàmudrà 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 Lopàmudrà 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, Lopàmudrà 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, Lopàmudrà accompanied Agastya. It is mentioned in Vana Parva, Chapter 130, Verse 5, that they were married at Mahàsindhutãrtha. After their marriage they went to Gaïgàdvàra. (Mahàbhàrata, Vana Parva, Chapter 96).
     5) %<The story of how Agastya ate Vàtàpi.>% While Agastya was doing severe penance, Lopàmudrà 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 Lopàmudrà in the hermitage he went in search of money. He at first approached King ørutarvà, who produced accounts of his income and expenditure and convinced Agastya that he was having no balance at all. Agastya, accompanied by ørutarvà, then proceeded to King Bradhnà÷va. He also produced accounts and refused to help Agastya, who then followed by ørutarvà and Bradhnà÷va went on to the wealthy King Trasadasyu, who also producing his accounts refused to render any help to Agastya. Finally Agastya accompanied by the three Kings, went to the house of Ilvala, a noble asura of immense wealth.
     This asura Ilvala lived in Manimatpattana with his younger brother Vàtàpi. 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 Vàtàpi considered Brahmins as their enemies. The elder brother converted the younger one (Vàtàpi) 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. "Vàtàpi, come out". Breaking the stomach of the guest open, Vàtàpi would come out. In this way Ilvala had killed a good number of Bràhmins. It was at this juncture that Agastya and the Kings came to beg money of him.
     Ilvala welcomed the guests with hospitality and as usual killed the goat, prepared food with it and served the food before Agastya. When Agastya had finished eating, Ilvala called Vàtàpi loudly. But Agastya slowly said, "Vàtàpi, jãrõo bhava" (Let Vàtàpi be digested) and immediately Vàtàpi 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 Viràvàn and Suràvàn. Agastya returned to his hermitage and adorned himself as Lopàmudrà had demanded. (Mahàbhàrata, Vana Parva, Chapter 99).
     6) %<Birth of a son.>% Lopàmudrà became pregnant. Agastya told her, "A thousand ordinary sons, or hundred sons, each having the strength of ten ordinary sons, or ten sons, each having the strength of hundred ordinary sons, or a son, greater and nobler than one thousand sons--which of these do you prefer?" Lopàmudrà preferred one son. When she was with child Agastya again went to the forest to do penance. After seven years of pregnancy Lopàmudrà gave birth to a lustrous son. The hermit Dçóhasyu, who is also called Idhmavàha, is this son. This child is said to have chanted the Vedas (Holy Scriptures) immediately on his birth. He used to gather twigs for kindling the sacrificial fire of his father, and hence he got the name Idhmavàha.\<*>\
     7) %<How he stamped the Vindhya mountain down.>% Once the talebearer Nàrada happened to come to the Vindhya Mountain, who gladly welcomed Nàrada, gave him a seat, showed hospitality and asked for news. Nàrada said "May you be blessed. Just now I am coming from the Mahàmeru. Indra, Agni (fire) and other gods live there. Kailàsa, Niùadha, Nãla, Gandhamàdana etc. are mountains far nobler than this Meru. But they are not so haughty as him. That the Sun and the Moon and such others revolve round him, is the reason for his arrogance". On hearing these tales, Vindhya thought that Meru should be taught a lesson. Once Vindhya made his peaks grow higher and higher till they touched the sky. The Sun, the Moon and others found it very difficult to pass over the high peaks in their usual journeys to the West, and so they had to roam about in the sky. When the journeys of the Sun and the Moon were hindered, everything in the world fell into chaos. The gods came to Vindhya in groups and tried to pacify him. But their attempts were futile. So they approached Agastya and made their petition to him. He agreed to pacify Vindhya somehow or other. Agastya and his wife came to Vindhya from Kà÷inagara. When Vindhya saw Agastya he began to shiver with fear. Contracting all his high peaks, he bowed before Agastya, who said to Vindhya thus "Vindhya, I am going to South Bhàrata. Let your heads be low till I come back". Vindhya agreed. Agastya passed on to the South and built a hermitage in the Malayàcala and lived there. Since then Agastya had never gone to the North and Vindhya had never risen up. As he had made the mountain (Aga) bow its head he got the name Agastya. (Tenth Skandha of Devãbhàgavata).
     8) %<Nahuùa transformed to a huge serpent by Agastya.>% Devendra killed Vçttràsura, an enemy of the gods. As Devendra had resorted to treachery for killing the enemy (see the word Vçttràsura) he incurred the sin of 'Brahmahatyà'. Once Indra went to the Mànasasaras, without the knowledge of anybody and hid himself in the petal of a lotus flower. The gods and especially øacãdevã were much alarmed at the disappearance of Devendra. Heaven was without a King. Bad omens began to appear. Indra, who had hidden in the lotus stalk in the shape of a water-snake, was not at all visible as the petals had closed over him. It was at this critical moment that King Nahuùa had completed hundred horse-sacrifices and became eligible for the throne of Devendra. At a great gathering of the Gods Nahuùa was elected as Devendra. Though Nahuùa got all the celestial maids at his disposal in the Nandanodyàna (Nandana Garden) his passion for women was not satiated. So he began to have an eye on Indràõã. She was in sorrow and misery at the disappearance of her husband Indra, and did not at all look with favour on this new move on the part of the new Indra. She sought the help of Bçhaspati, who agreed to protect her from Nahuùa. The newly-elected Indra could not tolerate this disloyalty on the part of Indràõã. He became furious and threatened Bçhaspati with death, if Indràõã was not sent to him forthwith. All hermits gathered round Nahuùa and tried with their advice to dissuade him from this attempt, but he would not be dissuaded. Nahuùa belittled Bçhaspati and all the hermits and was rude to them. Finally the hermits, being afraid of Nahuùa, went to Bçhaspati to persuade him to send Indràõã to Nahuùa. Bçhaspati suggested to Indràõã a way of safety. Accordingly she came to Nahuùa and said to him "Lord, to become your wife, is a matter of great pleasure to me. But before that I must make sure if my husband is living anywhere. So allow me to make a search". Nahuùa agreed to this and by the blessings of Devã, Indràõã found out her husband. But Indra would not return to the court, with Indràõã, who then complained about Nahuùa's outrageous behaviour. Indra advised her a new way to protect herself from Nahuùa's onslaught.
     Indràõã returned to Nahuùa and told him "Lord, women generally love pomp and glory. I have a mania for vehicles. You should make a palanquin. Let the palanquin bearers be hermits. You must come to my house in that palanquin with hermits as your palanquin bearers and then I will accept you as my husband." Nahuùa agreed. He employed Agastya and such other hermits to bear his palanquin. He got into his palanquin and started for Indràõã's house. His desire to reach Indràõã was such that he thought the hermits to be very slow. To make them quick enough he ordered "Sarpa, Sarpa" (walk quick, walk quick). The hermits began to run. Still Nahuùa was not satisfied. He kicked at the heads of the hermits and whipped the dwarfish Agastya.
     Agastya got angry and cursed Nahuùa thus: "Since you have whipped me saying 'Sarpa Sarpa', may you be transformed into a mahàsarpa (huge serpent) and fall into the great forest."\<**>\
     The horror-stricken Nahuùa pleased Agastya by praise. Agastya said that Nahuùa would be freed from the curse and attain heaven when he happened to meet Dharmaputra. Nahuùa instantly changed into a serpent of immense size and slided into a great forest in the Himàlayàs. (Devãbhàgavata, 8th Sarga).
     During their sojourn in the forest, the Pàõóavas visited many holy places and reached the Yàmuna mountain in the Himàlayàs. When Bhãma was passing by the mouth of a cave he was attacked by a huge serpent. In spite of his immense strength Bhãma could not extricate himself from the hold of the snake, who eventually informed Bhãma of its previous history. When Bhãma understood that the serpent was none other than Nahuùa, a King of the Sårya dynasty (Solar), he felt sorry for him. Dharmaputra, who came there in search of Bhãma, talked with Nahuùa, who immediately regained his original form and went to heaven. (Mahàbhàrata, Chapter 17 of Udyoga Parva; Chapter 179 of Vana Parva; Chapter 342 of øànti Parva).
     9) %<How Agastya drank up the ocean.>% Indra ruthlessly killed Vçttràsura, who had been harassing the Gods, with the help of the Kàlakeyas. The frightened Kàlakeyas 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 Vasiùñha and Cyavana. All the Brahmins on the earth were terribly afraid of the Kàlakeyas. The gods went to Viùõu and prayed for protection. Viùõu informed them that the Kàlakeyas 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 Viùõu 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 Kàlakeyas were killed. Now the Gods again approached Viùõu and made representation about the loss of the ocean. Viùõu told them that by the penance of Bhagãratha the divine Gaïgà would fall into the earth and then the ocean will be filled. In this way the earth regained its lost ocean. (Mahàbhàrata, Vana Parva, Chapters 101 to 105).
     10) %<Agastya cursing Kubera and his companion.>% In the course of their sojourn in forest, the Pàõóavas visited several holy places and reached the proximity of the Himàlayas. Leaving his brothers behind, Arjuna went up the Mahàmeru to worship øiva. Years passed by. At last his brothers also started for the Mahàmeru in search of Arjuna and with the help of the hermits Vçùaparvà and ârùñiùeõa, they reached Kuberapurã (the capital of Kubera). There Bhãma destroyed the army of Kubera and killed Maõimàn, his friend and favourite. Dharmaputra, repenting of his younger brother's iniquity bowed before Kubera and asked him with politeness, why the power of Gods gave way to the power of man. Kubera replied that it was due to the curse of Agastya and began to depict the event thus: Once my friend Maõimàn and myself were going, in a chariot, to be present at the singing and chanting just begun at Ku÷avatã. At that time Agastya was standing in his hermitage on the bank of Kàlindã, performing Sun worship. When Maõimàn saw this from the sky, he spat on the head of Agastya, who instantly getting wild cursed me. "Lo, Kubera, your friend Maõimàn spat on my head in your sight. So this Maõimàn 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 Maõimàn you will be liberated from the curse." It is this curse that brought about the death of Maõimàn and the army. When Kubera saw Bhãma face to face his curse was revoked. (Mahàbhàrata, Vana Parva, Chapter 160).
     11) %<Agastya cursing Màrãca and Tàóakà.>% The boys Ràma and Lakùmaõa went to the forest with Vi÷vàmitra for protecting sacrifice. When they entered the Tàóakà forest Vi÷vàmitra told them the story of Tàóakà thus:--
     Tàóakà is the daughter of Suketu, a semi god of the tribe Yakùa. Being childless for a long time Suketu was miserable and began to do penance before Brahmà, who blessed him and granted his wish and a daughter was born to him. This daughter was named Tàóakà. Brahmà blessed her, giving her the strength of one thousand elephants. Tàóakà grew up and became a young woman. Suketu gave her in marriage to Sunda, son of Iharjha. Tàóakà gave birth to a son called Màrãca. When Sunda was killed, Tàóakà got wild and ran into the hermitage of Agastya causing much havoc there. At this Agastya got angry and cursed her to become a Ràkùasã (giantess) and instantly the bodies of Tàóakà and Màrãca were deformed. Tàóakà could not control her anger and she demolished the hermitage of Agastya. (Vàlmãki Ràmàyaõa, Bàlakàõóa).
     12) %<The story of the theft of lotus.>% Once Bhçgu, Vasiùñha and other hermits went on a pilgrimage, with Indra as their leader. On the way they reached Brahmasaras, in the holy place of Kauùikã. 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. (Mahàbhàrata, Anu÷àsana Parva, Chapter 94).
     13) %<How Agastya burned the Asuras (demons).>% (This story occurs in the Mahàbhàrata as, having been told by the God Vàyu to Bhãùma as a discourse on the greatness of Agastya, and Bhãùma reiterating it to Arjuna).
     Once the Gods had to accept defeat at the hands of the Asuras (Demons) and they approached Agastya and said thus: Oh, hermit, since we have been defeated by the Asuras, our prosperity is at an end. There is none to help us but you." Hearing this Agastya became angry and began to burn the Asuras to death, by the merits of his penance. Many of them fell down on the earth and some fell into Pàtàla (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. (Mahàbhàrata, Anu÷àsana 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. (Mahàbhàrata, â÷vamedhika Parva, Chapter 92).
     15) %<Story of Gajendramokùa (The redemption of an elephant).>% In the Bhàrata a story occurs, as to how Agastya cursed King Indradyumna, and turned him to an elephant. While Indradyumna, the King of Pàõóya was absorbed in deep meditation on Viùõu, 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 Håhu, 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 Håhu and he was deformed into a crocodile. This pond which was in the Trikåña 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 Mahàviùõu appeared before them, cut them asunder with his Cakràyudha (the wheel-weapon) and both were given deliverance. (Bhàgavata, 8th Skandha, Chapter 2).
     16) %<Agastya teaching ørã Ràma the âditya-hçdaya Mantra (A hymn in praise of the Sun).>% When ørã Ràma was fighting with Ràvaõa in Laïkà, dejection befell him, his heart being weighed down with faintness, for a little while. Ràvaõa 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 ørã Ràma the âditya-hçdaya Mantra, a hymn in praise of the Sun-god and when ørã Ràma chanted that mantra, he resumed fight with Vigour and Ràvaõa was defeated and slain. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 107).
     17) %<How the slant of the earth was rectified by seating Agastya.>% The matrimonial ceremony of ørã Parame÷vara and Pàrvatã was held in the Himàlayas. On that auspicious occasion all the living beings of the world were present, and as a result the Himàlayan region sank down and the earth slanted to that side. To keep the equilibrium of the earth, øiva sent Agastya to the south. Accordingly Agastya reached Kuttàlam, where there was a temple dedicated to the worship of Viùõu. Agastya had besmeared his forehead with ashes and so admission to the temple was denied to him, by the devotees there who were Vaiùõavites. By his own power Agastya turned himself into a vaiùõavite and got into the temple, and immediately the image of Viùõu in the temple changed by itself into a øivaliïga (idol representing øiva). Since then the temple at Kuttàlam has remained a temple of øiva. Agastya proceeded to the southernmost point of the earth and sat there and because of his weight the earth regained its normal position. (Skanda Puràõa).
     18) %<Agastya and the Krau¤ca Mountain.>% When Agastya passed the Vindhya mountain and proceeded to the South a Ràkùasa (giant) called Krau¤ca hindered his way. By his power the Ràkùasa caused to fall everywhere a very heavy rain. Agastya sprinkled a few drops of water from his waterpot on Krau¤ca, who instantly became a mountain. Telling him that he would get deliverance from the curse when the weapon of Subrahmaõya struck him, Agastya continued his journey to the South. (Skanda Puràõa.).
     19) %<Agastya and the River Kàveri.>% Once Sårapadmà, an Asura (demon) drove the Gods out from heaven. Indra came to øiyàli a place in the district of Tanjàvår (Tanjore) and began to do penance to please øiva. Rain was completely stopped. Agastya had compressed the river Kàverã and held the water in his waterpot. Gaõapati 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 Subrahmaõya and granted Agastya a boon. "Your waterpot will always be full". Since then there had never been shortage of water in the Kàverã. (Skanda Puràõa).
     20) %<Agastya in the palace of Bhadrà÷va.>% Once Agastya lived in the palace of Bhadrà÷va as his guest for seven days. Agastya praised Kàntimatã the queen on several occasions. The King wanted to know the reason. Agastya said: During her previous birth Kàntimatã was the handmaid of a rich man. On one occasion of dvàda÷ã (twelfth night after full moon) in the month of Tulà (second half of October and first half of November) the rich man had asked his handmaid to see that the lights in a certain temple did not go out and she did so, in consequence of which, during her current birth she has become your queen, bearing the name Kàntimatã. The King and the queen were much pleased at this explanation of Agastya and thenceforward they began to observe dvàda÷ã as a day of fasting. (Vàyu Puràõa).
     21) %<Agastya cursing Urva÷ã, Jayanta and Nàrada.>% Once Agastya went to the realm of the Gods, as a guest of Indra. On that day a performance of dance by Urva÷ã was held in honour of Agastya. In the midst of the dance Urva÷ã's eyes fell on Jayanta and she fell in love with him; her steps went out of beat. Nàrada also went wrong slightly in playing on his famous lute called Mahatã. Agastya got angry and cursed Urva÷ã, Jayanta and Nàrada. According to the curse Jayanta became a bud. Urva÷ã was born in the earth as a woman called Màdhavã and 'Mahatã' the lute of Nàrada became the lute of the people of the earth.
     22) %<Agastya cursing Duùpanya.>% Duùpanya was the last son of the King of Pàñaliputra. The wicked Duùpanya had slain a large number of babies, and the King therefore expelled him from the palace. Duùpanya 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 Sutãùõa and asked him to go and bathe in the Agnitãrtha (a bath) in the Gandhamàdana mountain and bring some water from the tãrtha and sprinkle it on the spirit of Duùpanya. Sutãùõa acted accordingly and immediately the spirit of Duùpanya received divine figure and entered heaven. (Setu Màhàtmya).
     23) %<How 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 tretà yuga (the third age) there lived a King named Vidarbha. I am his son and my name is øveta. After having ruled. over my kingdom for a long time, I came to the bank of this lake and began to do penance. After that discarding my body I entered heaven. Though I attained heaven my hunger was not appeased. I asked Brahmà how, I, a dweller of heaven, got this hunger. Brahmà said that when I was King I had given nothing to anybody and so I got this hunger even after entering heaven. As a remedy Brahmà suggested that I should come here everyday and eat corpse and when I had completed ten thousand days the hermit Agastya would come here and that when I offered him a golden bangle my sin would be washed away." Saying thus øveta offered to Agastya the golden bangle given by Brahmà and then he vanished and the corpse also disappeared. øveta went to heaven. (Uttara Ràmàyaõa).
     24) %<Other informations concerning Agastya.>%
     (1) Agastya had a brother called Sutãùõa. (Agnipuràõa, Chapter 7).
     (2) Sutãùõa was Agastya's disciple too. (Setu Màhàtmya).
     (3) Ilvala and Vàtàpi were the sons of the giantess Ajamukhã. In the valley of a mountain Ajamukhã prayed to Durvàsas for love and thus Ilvala and Vàtàpi were born from Durvàsas. These two sons demanded that Durvàsas should impart to them all his merits of penance. Getting angry Durvàsas cursed them that they would meet with death at the hands of Agastya. (Skandapuràõa, âsura Kàõóa).
     (4) Agastya had been the priest of the King Khela. (ègveda, 112th Såkta).
     (5) When ørã Ràma returned to Ayodhyà, with Sãtà from Laïkà, hermits from various parts visited him, among whom, Dattàtreya, Namuci, Pramuci, ørã Vàlmãki, Soma, Kaõóu, Agastya and their disciples were from the South. (Uttara Ràmàyaõa).
     (6) Agastya gave ørã Ràma 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 Ràmàyaõa).
     (7) Once Agastya visited the hermitage of âpasñamba. He asked Agastya, who, of Brahmà, Viùõu and øiva, was the Supreme deity. Agastya replied: "These three are only three different manifestations of the one supreme Being". (Brahmapuràõa).
     (8) For the story of how Agastya cursed the sons of Maõibhadra and transformed them to seven palms, see the word 'Saptasàla'.
     (9) There was a hermit called Sutãùõa, to whom ørã Ràma and Lakùmaõa paid a visit when they were wandering in the forest. This Sutãùõa is the younger brother of Agastya. (See the word Sutãùõa).
     (10) Agastya cursed øuka and deformed him into a Ràkùasa. (See the word øuka 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 Kåña hills. Agastya who had travelled throughout the length and breadth of Bhàrata had several hermitages. In the Vàlmãki Ràmàyaõa, âraõyakàõóa, 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 ørã Ràma a bow got from Viùõu, when the brothers visited his hermitage. Agastya had accompanied ørã Ràma and his followers on his return journey to Ayodhyà from Laïkà, with Sãtà after killing Ràvaõa. There is a legend in the Tamilnàd that Agastya was a member of the first two 'Saïghas' (groups) of the "three Saïghas", 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 'Tolkàpyam', which is considered to be the oldest grammar, was written by Tolkàpyàr, one of the twelve disciples of Agastya. Even today in certain temples in the Tamilnàd, Agastya-worship is carried on. Kambar, has mentioned about Agastya in his Ràmàyaõa. 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 Gãtà; in the Varàhapuràõa, Pa÷upàlopàkhyàna.
     2) Agastya Saühità; in Pa¤caràtra.
     3) Agastya Saühità, in the Skandapuràõa.
     4) øiva Saühità, in Bhàskara Saühità.
     5) Dvaidha-nirõaya Tantra.
\<*) Idhma--twigs of firewood. (Idhma=twigs of firewood) (vàha=carrier).>\
\<**) It is mentioned in the Mahàbhàrata, Anu÷àsana Parva, Chapter 100, that the person who cursed Nahuùa and turned him into a huge serpent, was the hermit Bhçgu, who had been hiding in the hair of Agastya.>\

#<AGASTYA KæòA># This is the sacred mount where the sage, Agastya, sat and did penance during his sojourn in the southern parts of India. In the Kiùkindhà Kàõóa of Vàlmãki Ràmàyaõa we find King Sugrãva commanding that all his soldiers going in search of Sãtà should pay homage to the sage Agastya.

#<AGASTYA PARVATA># This is a mountain in South India believed to belong to the Kàla¤jara mountain range. Agastya Kåña is in this mountain.

#<AGASTYA SARAS># This is another name for Agastya tãrtha.

@<[Page 10a]>@

#<AGASTYA-âøRAMA># The Puràõas make mention of several à÷ramas connected with sage Agastya. The Pàõóavas during their exile visited an à÷rama of this name. This is situated near Pa¤cavañã twentyfour miles to the south-east of Nàsik. It is known as Agastya-giri now. (øloka 20, Chapter 80; and øloka 1, Chapter 96 of Vana Parva, M.B.).
     The Mahàbhàrata mentions another Agastya-â÷rama near Prayàga. Dharmaputra along with Saint Loma÷a stayed here for some time. Vàlmãki describes an à÷rama of this name which Ràma and Lakùmaõa visited during their exile in the forests. (Chapter 11, âraõya Kàõóa of the Ràmàyaõa).

#<AGASTYA TäRTHA># This is one of the five tãrthas or sacred places of worship lying scattered in the southern ocean. The other four are the following: (1) The Saubhadra tãrtha (2) The Pauloma tãrtha (3) The Kàrandhama tãrtha and (4) the Atipàvana tãrtha. These five were known as Pa¤ca tãrthas and many saints used to live there. There lived in each of these tãrthas one huge and fierce crocodile and all the saints living there, afraid of these crocodiles, deserted their places one by one. (Ref: øloka 3, Chapter 220 of âdi Parva, M.B. For more details see under Pa¤ca tãrtha).

#<AGASTYA VAòA># This is a sacred shrine in the neighbourhood of the Himàlayas. Arjuna paid a visit to this place while he was living with his brothers in the forests during their period of exile. (øloka 2, Chapter 214 of âdi Parva, M.B.).

#<AGATI># A city. Two sons Takùaka and Chattraketu were born to Lakùmaõa (the brother of ørã Ràma) by his wife Urmilà. The court of the eldest prince Takùaka was situated in the city of Agati. Formerly this place was known as Kanakhala and was occupied by forest tribes. Exterminating these forest tribes, Lakùmaõa buil{??} city there and apportioned it to his eldest son Takùaka. (Uttara Ràmàyaõa).

#<AGHA># The name of an asura. This asura was one of the followers of Kaüsa. According to the instructions of Kaüsa, Agha once set out to Gokula to kill ørã Kçùõa. At that time ørã Kçùõa was playing on the banks of the river Kàlindã with other cowherds. Aghàsura watched the games of the children from the sky above. Then he transformed himself into a colossal serpent and lay with his mouth wide open; his open mouth looked like an immense cave. The foul smell coming from his mouth soon spread over the whole place. ørã Kçùõa 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 ørã Kçùõa were now imprisoned inside his body. Some of the boys died. Realizing the situation ørã Kçùõa 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. ørã Kçùõa then restored the dead boys to life by his divine looks (Kañàkùa). This Aghàsura was the brother of Bakàsura and Påtanà. (Bhàgavata, Skandha 10, Chapter 12).

#<AGHAMARúAöA># He was a great hermit of austerity, who had observed the duties pertaining to Vànaprastha (the third of the four stages of life--forest hermit). (M.B., øànti Parva, Chapter 244, Stanza 16).

@<[Page 10b]>@

#<AGHAMARúAöA SæKTA># This is a hymn in the ègveda. It is said that all sins will be eliminated, if this hymn is recited three times, standing in water.

#<AGHâRDDANAVAMI># (See the word NAVAMä VRATA).

#<AGHâøVA># A King hermit (Ràjarùi) named Pedu. (ègveda, Maõóala 1, Anuvàka 17, Såkta 116).

#<AGNI>#
     1) %<Genealogy.>% Agni was descended from Viùõu in this order: Viùõu-Brahmà-Aïgiras-Bçhaspati-Agni.
     2) %<Birth.>% We come across several contradictory statements in the Puràõas 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 Bhàgavata and Mahàbhàrata. Aïgiras is one of the six mind-born sons of Brahmà.\<*>\ Aïgiras married øraddhà and got four daughters and two sons. Bçhaspati was one of the sons and Utatthya was the other. The daughters were Sinãvàlã, Kuhå, Ràkà and Anumati. (There is a mention of a third son named Saüvarta in the Bhàgavata by Eluthassan though the original quoted below does not say so)
     "÷raddhà tu aïgirasaþ patnã catasro' sutakanyakàþ sinãvàlã kuhå ràkà caturthya' anumatistathà tatputràvaparàvàstàm khyàtau svàrocise'ntare utatthyo bhagavàn sàkùàt brahmiùñha÷ca bçhaspatiþ." Bçhaspati married Càndramasã and got six divine sons.
     Of these Saüyu, the eldest, married Satyà and Agni was born to Saüyu of Satyà. (ølokas 1 to 4, Chapter 219, âraõya Kàõóa of Malayàlam Mahàbhàrata).
     3) %<Agni--One of the Aùña-dik-pàlakas.>% (Aùña=eight, dik=zone, pàlaka=guardian). The Devã Bhàgavata 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; Nirçti, the south-west; Varuõa, the west; Vàyu, the north-west; Kubera, the North and øiva, the north-east. The place where Agni sits on guard is known as tejovatã.
     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) %<The story of how Agni gave a Màyà Sãtà (Phantom Sãtà) to ørã Ràma.>% During their exile in the forests Ràma and Lakùmaõa were for some time living in an à÷rama built on the shores of the ocean. One day Agni disguised as a Bràhmin approached them and said "O, ørã Ràma, thou art born to kill the demon Ràvaõa and save the world from his atrocities. Sãtà is going to be a cause for that. Time is not far for you to finish this duty of yours. Ràvaõa is soon to come and kidnap your wife, Sãtà. You must, therefore, allow me to play a trick on Ràvaõa. Entrust Sãtà with me and I shall keep her safe. In her place here you can keep a Màyà Sãtà. (Phantom Sãtà) which will be a live replica of your real wife. In the end when you take back Sãtà after killing Ràvaõa you will be compelled to throw your wife into the fire to test her chastity. At that time I will take back the replica and give you back your real wife". ørã Ràma was very much pleased to hear this. Agni then, by his yogic powers created a Phantom Sãtà and gave her to him. Ràma kept this as a secret even from Lakùmaõa. In the great Ràma-Ràvaõa battle Ràvaõa was killed and ørã Ràma took back Sãtà to his kingdom. Then respecting public opinion and wishing to establish in public the purity of his queen King ørã Ràma put her into the fire. At that moment Agni took back the replica and gave back the real Sãtà to ørã Ràma. Sãtà thus came out from the fire unscathed. Later, on the advice of Ràma and Agni, the Phantom Sãtà went to the sacred place Puùkara and started doing tapas (penance) there. After doing tapas for a long period of three lakhs of divine years this Phantom Sãtà became known as Svargalakùmã. It was this Svargalakùmã that later on in the Dvàpara yuga came out from the yaj¤a kuõóa of King Pà¤càla as Pà¤càlã and became the consort of the Pàõóavas. Vedavatã, daughter of Ku÷adhvaja in Kçtayuga, Sãtà, daughter of Janaka in the Treta yuga, and Pà¤càlã, daughter of Drupada in Dvàpara yuga are one and the same person. On account of this she is known as trihàyanã also. (Chapter 9 of Devã Bhàgavata).
     6) %<The story of how Agni got indigestion.>% In olden times there was a bold and mighty King called øvetaki. He conducted several different types of yaj¤a. Afflicted by the unending dense smoke in the yaj¤a hall all the ascetics left the place and went their way. Undaunted by this, øvetaki 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 ÷ådras to help him. (øådras belong to the lowest caste among Hindus and are not allowed to participate in sacrifices generally.) Enraged by this insult øvetaki went to Kailàsa and did fierce penance. Lord øiva appeared before him and gave him Durvàsas as a priest for his yaj¤a. For twelve years sage Durvàsas performed the yaj¤a pouring into the mouth of Agni through the sacrificial pit unlimited materials of food. Agni was overfed and he got indigestion. He lost all appetite for food, became weak and the brilliance of his face faded. (Chapter 235, âdi Parva, M.B.).
     7) %<The story of how Agni burnt the big forest, Khàõóava.>% When the indigestion continued without abate for some time Agni approached Brahmà and asked for a cure. Brahmà declared that his indigestion would be cured if Agni could burn the huge forest, Khàõóava, the abode of the enemies of the Devas. Agni immediately started consuming the forest. But the inhabitants of the forest soon quenched the fire. Disappointed Agni went to Brahmà again and the latter advised him to wait for some time till the advent of Nara-Nàràyaõas to that forest. They would then help Agni to burn the forest. Agni waited for the time to come. At that time the Pàõóavas were living in Indraprastha with ørã Kçùõa. When the heat became unbearable there Arjuna and Kçùõa came to the banks of river Yamunà. Hearing about the arrival of Kçùõa and Arjuna who were none but the incarnations of Nàràyaõa and Nara, Agni disguised as a brahmin approached them and requested them to help him to burn the Khàõóava 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 Takùaka, 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 Gàõóãva bow. To ørã Kçùõa he gave the cakràyudha or the divine wheel-weapon. (All these military equipments were once given to Agni by Varuõa.) When all these were given to them Kçùõa 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. (ølokas 233 to 239, âdi Parva, M.B.).
     8) %<Agni falls in love.>% As an inaugural procedure to the great Ràjasåya which Dharmaputra performed at Indraprastha his four brothers Bhãma, 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 Bhãùmaka and reached a country called Màhiùmatãpura. There he had to encounter a powerful king called Nãla. 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 Nãla.
     King Nãla had a beautiful daughter named Sudar÷anà. 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 Sudar÷anà. It reached a stage when Agni would burn only if it was blown by the lips of Sudar÷anà. This ended in Agni marrying Sudar÷anà. After the marriage Agni lived in the palace of his father-in-law, King Nãla, as a useful ally. It was at this time that Sahadeva came to conquer Nãla. But Agni knew that for the proper conduct of the Ràjasåya of Dharmaputra his father-in-law had to surrender to Sahadeva and so advised his father-in-law to do so. What appeared to be a difficult problem was thus easily solved. (Chapter 31, Sabhà Parva, M.B.).
     9) %<How Emperor øibi was tested by Agni.>% Once Agni and Indra thought of testing how strong and deep was the sense of charity in Emperor øibi. 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 yàga. The hungry hawk came chasing its prey and finding the dove in the lap of the Emperor said: "O King, is it proper on your part to withhold my food from me, and keep it in your lap?" Hearing this øibi 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." øibi 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. øibi without any hesitation cut a portion of his thigh and weighed it against the dove in a scale. The dove weighed more and the Emperor started putting more and more flesh from his body to make the weight equal. But the dove always weighed more and at last the Emperor said he would weigh himself against the dove. As the weak and fleshless Emperor was about to get into the pan of the scale Agni and Indra emerged from the bodies of the dove and hawk and appeared before the Emperor. They blessed him and immediately took him to heaven. (Chapter 131, Vana Parva, M.B.).
     10) %<Agni and the testicles of a goat.>% The occasion is when sage Vi÷vàmitra is taking Ràma and Lakùmaõa to the forests to give protection to the sages against the demons. They reached the place where Ahalyà lay as a stone cursed by Gautama. Vi÷vàmitra told them the story: "It was here that the great sage, Gautama, lived with his beautiful consort, Ahalyà. 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." (ølokas 48 & 49, Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     11) %<How sage Bhçgu cursed Agni.>% Sage Bhçgu was living with his wife Pulomà in his à÷rama. Pulomà became pregnant. One day when Bhçgu wanted to go out for a bath in the river he asked Agni to keep a watch over his pregnant wife. There was a demon by name Puloma who was once in love with Pulomà. On this particular day Puloma entered the à÷rama to see his former love. When he entered the à÷rama Puloma saw Agni there burning with a brilliant flame in the fire-pit. Puloma said: "O God of fire, if I ask you a question you must give me an impartial reply. I was in love with this Pulomà and I had accepted her as my wife spiritually. But, then, her father gave her to Bhçgu. Who, then, is the true owner of Pulomà?" Agni was afraid of Bhçgu. Yet he explained the position honestly. "It is true that Pulomà has married Bhçgu. 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 Pulomà. On the way Pulomà delivered a male babe and it fell on the ground. The boy was named Cyavana. It was this boy that became later on the famous Cyavana Maharùi. Even at birth the boy was brilliant as the Sun to look at and Puloma, the demon, noticing the unusual brilliance of the child left the mother and child on the way and fled frightened. Pulomà returned to the à÷rama carrying the child weeping profusely all the way and creating a lanchrymal river called Vadhåsaras. As soon as she entered the à÷rama the angry sage asked "Who told Puloma that you are my wife?" Pulomà then told her husband all that happened there and Bhçgu called Agni and cursed him thus: "May you be a consumer of all things on this Earth". Greatly aggrieved Agni went away and hid himself. The absence of Agni created chaos in all the three worlds; Heaven, Earth and the Nether-world. A deputation of all the afflicted people waited upon Brahmà and Brahmà modified the curse and declared that all that Agni touched would become pure. Agni was consoled and he started his work as usual.
     12) %<How Agni cursed frogs, birds and elephants.>% Many important events took place while Agni was underground cursed by Bhçgu. It was during that time that Pàrvatã 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 Subrahmaõya came up and Brahmà said that only Agni could help them in this matter since Agni was the only one who escaped from the curse of Pàrvatã, 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 øamã 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 øamã tree this tree became sacred. Since this finding out of Agni after a long absence is like a re-birth of Agni the Puràõas mention that Agni was born from the øamã tree. The Devas then requested Agni to help them to create a son capable of conquering the demons.\<**>\ (Chapter 85, Anu÷àsana Parva, M.B.).
     13) %<Birth of Subrahmaõya.>% At that time Varuõa performed a yàga. All the dikpàlakas (zone guardians of the universe) including øiva participated in the yàga. Seeing the beautiful wives of the sages øiva had emission. Taking the semen in his hand he put it into the fire. Agni carried it to Gaïgà 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 øaravaõa. It was this child who became known as Kàrttikeya or Subrahmaõya later on. (Chapter 85, Anu÷àsana Parva, M.B.).
     14) %<How Agni blessed Nala.>% While Nala was going to the wedding of Damayantã Indra, Agni, Varuõa and Kàla accosted him on his way and asked him to go as a messenger of theirs and advise Damayantã to marry one of them. Nala did so but Damayantã was adamant and said she would marry none other than Nala. So all the four gods appeared as Nala in the wedding hall. Damayantã 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 Pàcakaü (Pàcakaü=cooking) became famous. Even now it is a synonym for good cooking. (Chapter 57, Vana Parva, M.B)
     15) %<Agni and Raübhà.>% There was once a dànava called Danu. He had two sons named Raübha and Karaübha. They had no children and tormented by this they went to Pa¤canada and started doing penance. Raübha sat in the centre of Pa¤càgni (five fires) and Karaübha in water to do penance. Indra afraid of the severe and powerful tapas of the two took the form of a crocodile and killed Karaübha who was doing penance in water by dragging him down to the water. Bereaved Raübha started to commit suicide by jumping into the fire. God Agni appeared before him then and asked him what he wanted. Raübha then said that he should get a son who would be famous as a warrior in all the three worlds. Agni agreed. Raübha on his way back saw a voluptuous she-buffalo and married her at yakùa kavàña. They lived a happy married life and one day a he-buffalo envious of their life attacked Raübha and killed him. Grief-stricken Raübha's wife jumped into the funeral pyre and committed suicide. Then from the fire arose a demon named Mahiùàsura (Mahiùa=Buffalo. Asura=Demon). This buffalodemon became a terror to all in the three worlds later on. (Chapter 5, Devã Bhàgavata).
     16) %<Difference of opinion between Agni and Aïgiras.>% Bhagavàn Aïgiras did penance in his own à÷rama and became more brilliant than Agni. The whole world was submerged in his brilliance. Agni felt a bit depressed at this. Agni argued that it was not proper on the part of Brahmà to give anybody else more brilliance than himself. So as a protest against this Agni disappeared from the world. Even Aïgiras was annoyed at Agni's disappearance and so he went and consoled Agni and took him to Brahmà. Brahmà declared that henceforth the world world recognize Agni as the father and Aïgiras as his son. Thus Agni got the first place in effulgence. This is a story told by sage Màrkaõóeya to Dharmaputra. (Chapter 217, Vana Parva, M.B.).
     17) %<Agni and Mahàbali.>% On their way to the forest sage Vi÷vàmitra took Ràma and Lakùmaõa to Siddhà÷rama. The sage explained to the princes the importance of that à÷rama. He said: "Mahàviùõu lived in this à÷rama for a number of years. It was at that time that the Emperor of the asuras (demons), Mahàbali, son of Virocana, was ruling the world conquering even the devas. After having conquered all the three worlds Mahàbali decided to conduct a yàga. A deputation of the Devas headed by Agni then waited upon Mahàviùõu and Agni said: "O Lord, Mahàbali has commenced a yàga 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 Mahàviùõu took the form of Vàmana and sent Mahàbali to the nether-world. (Chapter 29, Bàlakàõóa, Vàlmãki Ràmàyaõa).
     18) %<Agni and Nahuùa.>% Repenting for his act of killing Vçtra Indra unknown to anybody went and hid in a lotus in the Mànasa Saras (Lake Mànasa). Perplexed by the disappearance of their leader the devas brought Nahuùa from the Earth and made him their leader. Nahuùa became very proud and arrogant of his new position and tried to make Indràõã his wife. Indràõã went to Bçhaspatã for help. Bçhaspati commanded Agni to go and find out Indra. Agni searched for him in forests, rivers and oceans. At last he went to Mànasa Saras and searched among the lotuses. There he found Indra hiding in a lotus and Bçhaspati was duly informed. Then Bçhaspati gave Indràõã some clever directions to kill Nahuùa and Nahuùa was killed. (See Agastya). There is a story in øànti Parva, Chapter 28, of how Agni took for himself a quarter of the sin which Indra acquired because of his killing Vçtra, a brahmin by birth. (Chapter 14, Udyoga Parva, M.B.).
     19) %<Agni Deva and Kàrttavãryàrjuna.>% After the great Kurukùetra battle the Pàõóavas went again to Kurukùetra along with ørã Kçùõa. On their way Kçùõa showed them the Para÷uràmahradas and narrated to them several stories of Ràma. Reference to Agni comes when Kçùõa explains the reason why Para÷uràma cut off the thousand hands of Kàrttavãryàrjuna. It was at the time when Kàrttavãryàrjuna was ruling the three worlds by his might that Agni went and asked for alms from him. Kàrttavãrya gave Agni mountains and forests for his food which Agni burnt and ate. In one of the forests was the à÷rama of sage âpava and that also was burnt. Enraged at this the sage cursed Kàrttavãrya saying that his thousand hands would be cut off by Para÷uràma. Though the curse was not seriously minded by the King then, it so happened that before long Kàrttavãrya had to encounter Para÷uràma in a battle when the children of the King stole a sacrificial cow belonging to Jamadagni, father of Para÷uràma. In the battle all the thousand hands of Kàrttavãryàrjuna were cut off by Para÷uràma. (Chapter 43, øànti Parva, M.B.).
     20) %<How Agni was duped.>% Once the wives of the Saptaçùis (seven Saints) attended a yàga 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. Svàhàdevã, daughter of Dakùa 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 Aïgiras, one of the seven saints, she approached Agni and said: "O Lord, I am øivà, wife of Aïgiras. 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 Dattàtreya who had a son called Nimi. Nimi had a son and he died after thousand years. The bereaved sage performed a øràddha which was attended by all devas. The feast was so sumptuous that the devas got indigestion after that. Consulting Brahmà Agni prescribed a remedy for their indigestion. He said: "whenever you take any food make me also a participant in that. If you do so you will never get indigestion". That is why a very small portion of any cooked food is first thrown into the fire before given for eating. This story is part of Bhãùma's oration to Dharmaputra on the origin of øràddha (The ceremony conducted on the anniversary of the death of a person by his son). (Chapter 92, Anu÷àsana Parva, M.B.).
     22) %<How Agni became a horse.>% There was once a preceptor named âveda. He got a disciple named Uttaïga. One day âveda left his à÷rama for a distant place leaving his disciple in charge of the management of the à÷rama. The preceptor was absent for a long time and his wife started making love to Uttaïga. The dutiful disciple strongly objected to this. When Uttaïga completed his course of study under âveda he enquired what he should give to his preceptor. The preceptor directed him to his wife. The wife who bore a grudge against Uttaïga resolved to tease him and said that he should go to King Pauùya and beg of him the earrings worn by his wife. Uttaïga started immediately and getting the earrings was coming back when on the way Takùaka wrested the ornament from him and went and hid in the nether-world. Uttaïga followed Takùaka and there Agni in the form of a horse appeared before him and asked Uttaïga 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. Takùaka was frightened and he at once gave back the earrings to Uttaïga. Uttaïga 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 à÷rama. When the preceptor and his wife found that Uttaïga had carried out their wish they blessed him. (Chapter 3, âdi Parva, M.B.).
     23) %<Agni becomes a messenger.>% Once there arose a misunderstanding between Bçhaspati and Saüvarttaka, sons of Aïgiras. Bçhaspati went to devaloka as priest while the other remained in the world as a mad saint. At that time a King called Marutta invited Bçhaspati to officiate as priest for a yaj¤a of his. But Bçhaspati refused to accept it. Nàrada saw Marutta in despair and told him thus: "You go to Kà÷ã (Benares) and there at Puradvàra place a dead body and wait there. Saüvarttaka, Bçhaspati's brother will come and reprimand you. Without minding his scoldings follow him and request him to become the chief priest for your yàga. He will then ask you who advised you to do like this. Tell him that Nàrada did so and if he asks where he could find Nàrada do tell him that Nàrada is hiding inside Agni". Hearing this Marutta went to Kà÷ã and did all as directed. Saüvartta agreed to become the priest but wanted Marutta to bring some gold from Kailàsa before that. Marutta brought that also and the yaj¤a started. Bçhaspati 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 yàga. It was Agni who carried this message of consent to King Marutta. Thus Marutta's yaj¤a was performed in a grand way. (Chapter 9, A÷vamedha Parva, M.B.).
     24) %<Agni takes back the Gàõóãva.>% At the time of Khàõóava dahana (burning of Khàõóava forest) Agni gave Arjuna the famous Gàõóãva bow which Varuõa had given him. After the great Mahàbhàrata battle Agni took back this bow from Arjuna. The Pàõóavas at the fag end of their life started on a pilgrimage to the south with their consort Pà¤càlã. Marching along slowly they reached the shores of Aruõa Samudra (Aruõa Ocean). Arjuna had with him then the Gàõóãva 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 Gàõóãva bow to you. The bow belongs to Varuõa. 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. (ølokas 33 to 43, Chapter 1, Mahàprasthànika Parva, M.B.).
     25) %<Additional information about Agni, the God of fire.>%
     1) Svàhàdevã, wife of Agni, gave birth to three sons, named Dàkùiõam, Gàrhapatyam and âhavanãyam. (Chapter 9, Devã Bhàgavata).
     2) Agni, the God of fire, got three sons by his wife Svàhàdevã named Pàvaka, Pavamàna and øuci. These three sons had all together fortyfive sons. These fortyfive grandsons, three sons and Agni himself constitute the fortynine Fires mentioned in the puràõas (Aïgirasaü).
     3) Nãla, the monkey, is born of Agni. (Sarga 41, Chapter Kiùkindhà, Ràmàyaõa).
     4) Dhçùñadyumna, the great archer, was born of Agni. (øloka 126, Chapter 67, âdi Parva, M.B.).
     5) Subrahmaõya was born as the son of Agni. (Chapter 225, Vana Parva, M.B.).
     6) Agni, the God of fire, loved all prajàpatis like his sons. (Chapter 85, Anu÷àsana Parva, M.B.).
     7) The sage, Bhçgu, was born from Agni. (øloka 8, Chapter 5, âdi Parva, M.B.).
     8) All Devatàs are Agni himself. (øloka 109, Chapter 85, Anu÷àsana Parva, M.B.).
     9) God Agni loved God Skanda more than anybody else. (Chapter 226, Vana Parva, M.B.).
     10) At the time when ørã Ràma after killing Ràvaõa was putting Sãtà to a purity test by throwing her into the fire, Agni witnessed that Sãtà had done no wrong and was pure and chaste as before. (øloka 28, Chapter 201, Vana Parva, M.B.).
     11) In the beginning Brahmà created the universe. There was no death then and the Earth became overcrowded. Brahmà got worried and he sent fire from his body to burn all beings. The world was on the verge of extinction when Lord øiva intervened and requested Brahmà to withdraw Agni and create the god of Death. (Chapter 52, Droõa Parva. M.B.).
     12) Agni is one of the Aùña Vasås which are eight in number. The others are: âpa, Dhruva, Soma, Dharma, Anila, Pratyuùa and Prabhàsa. (Chapter 15, Viùõu Puràõa).
     13) øuci, son of Agni, born of Svàhàdevã is Baóavàgni himself. (Chapter 20, Agni Puràõa).
     14) The God, Agni, uses a spear as his weapon and the vehicle he uses is a goat. (Chapter 51, Agni Puràõa).
     15) The sage, Agastya, converted the Viùõu idol at the Kuttàlam temple into one of øiva and when people around started an agitation Agastya sent forth flames of fire through his eyes. (Asura Kàõóa of Skànda Puràõa).
     16) Agni was born to Pururavas as a son named Jàtavedas. (Chapter 14, Navama Skandha of Bhàgavata).
     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. (Såkta 52, Anuvàka 10, Maõóala 1 of ègveda).
     18) Once the earth looked like heaven because of the innumerable celestial beings who came to earth in search of Agni. (Såkta 65, Anuvàka 12, Maõóala 1 of ègveda).
     19) The Sun hands over his effulgence to Agni in the evening and takes it back from him in the morning. (A fact from øruti--Såkta 71, Anuvàka 12, Maõóala 1 of ègveda).
     20) For making fire for the sacrificial ceremony the sages use two Araõi 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 Vyàna, one of the forms of Vàyu (air). So ègveda describes Agni as the son of Vàyu. (Såkta 112, Anuvàka 16, Maõóala 1).
     21) In the times of the ègveda Agni was worshipped as a God. (Såkta 1, Anuvàka 1, Maõóala 1, ègveda).
     22) Lord øiva entered into an elaborate and long conjugal play for creating Subrahmaõya. 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 øiva. But Agni was afraid of øiva 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 øiva into action. øiva threw his semen into Agni and Agni poured it into Gaïgà and Gaïgà delivered a child which later on became Subrahmaõya. (Taraïga 6, Làvàõakalaübaka of Kathàsaritsàgara).
     26) %<Conclusion.>% Agni stands next to Indra in importance in the Vedas. Because Agnã was indispensable for yàgas the care of Agni became very important. According to the ègveda 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 Màtari÷và who gave form to Agni and gave him to the Bhçgu family. From that day onwards it became possible to produce fire and the ègveda describes how Agni is produced by sages by the use of Araõi sticks. The main job of Agni is to receive the oblations from devas when they conduct yàgas.
     27) %<Synonyms of Agni.>%
     "agnirvai÷vànaro' vahniþ vãtihotro dhana¤jayaþ kçpãñayonir jvalano jàtavedàstanånapàt barhi÷÷åùmà kçùõavartmà ÷ociùke÷aþ uùarbhudhaþ à÷rayà÷o bçhadbhànuþ kç÷ànuþ pàvako'nalaþ rohità÷vo vàyusakhaþ ÷ikhàvànà÷u÷ukùaõiþ hiraõyaretaþ hutabhuk dahano havyavàhanaþ ÷aptàrcirdamunàþ ÷ukra-÷citrabhànurvibhàvasuþ ÷ucirappittamaurvastu bàóavo baóavànalaþ vahnerdvayorjvàlakãlà-varcirhetiþ ÷ikhà striyàm triùu sphuliïgognikaõaþ kùantàpaþ sajvaraþ samau ulkàsyànnirgata jvàlà bhåtir bhasita bhasmanã kùàro rakùà ca dàvastu davo vanahutà÷aïaþ. (amarako÷a)"
     %<The synonyms:>%
     1) Agni, Vai÷vànaraþ, Vahniþ, Vãtihotra, Dhana¤jaya, Kçpãñayoni, Jvalana, Jàtavedas, Tanånapàt, Barhis, øåùmà, Kçùõavartmà, Sociùke÷a, Uùarbhudha, A÷rayà÷a, Bçhadbhànu, Kç÷ànu, Pàvaka, Anala, Rohità÷va, Vàyusakha, Sikhàvàn, â÷u÷ukùaõi, Hiraõyaretas, Hutabhuk, Dahana, Havyavàhana, Saptàrcis, Damuna, øukra, Citrabhànu, Vibhàvasu, øuci, Appitta.
     2) Baóavàgni: Aurva, Bàóava, Baóavànala.
     3) Agnijvàlà: Jvalà, Kãla, Arcis, Heti, Sikhà. (Flame)
     4) Sparks: Sphuliïga, Agnikaõa.
     5) Heat: Santàpa, Sajvara.
     6) Firebrand: Ulkà.
     7) Ashes: Bhåti, Bhasita, Bhasma, Kùàra, Rakùa.
     8) Wild-fire: Dàva, Dava, Vanahutà÷ana.
\<*) Manas=Mind. Putra=Son. Mànasa-putras are sons created from the mind of Brahmà, øloka 10, Chapter 65, âdi Parva, M.B.>\
\<**) Kathàsaritsàgara gives another version of why Agni went and hid himself under the ocean. When Kàma, the God of Love, was burnt to death by øiva, Pàrvatã, øivà's wife, did not find a way to get a child for her from her husband. At last Brahmà approached øiva and told him that the absence of Kàma was making creation difficult. øiva then declared that thereafter Kàma would find a place in the minds of all living beings including himself. Pàrvatã and øiva immediately commenced a sexual life which went on incessantly for a hundred years without reaching the climax. The world was agitated and the universe stood on the verge of ruin. The Devas decided to send Agni to intervene But Agni was afraid of øiva and so went and bid himself under the ocean. (Chapter 6, Làvàõakalambaka of Kathàsaritsàgara).>\

#<AGNIBâHU># A son of the first Manu.

#<AGNIDATTA># See under the word Devadatta.

#<AGNIDATTA># (See under GUöAøARMâ).

#<AGNIDHâRA TIRTHA># This is the name of a sacred place near Gautamavana. (See øloka 146, Chapter 84, Vana Parva, M.B.).

#<AGNäDHRA># (AGNäDDHRA).
     1. %<Genealogy.>% Descended from Viùõu thus: Viùõu-Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvatamanu-Priyavrata-Agnãdhra.
     2. %<Birth.>% Priyavrata, son of Vaivasvatamanu, married Barhiùmatã, daughter of Vi÷vakarmà. Agnãdhra was one of their ten sons. The other nine sons were: Idhmajihvà, Yaj¤abàhu, Mahàvãra, Hiraõyaretas, Ghçtaprùñha, Sava, Medhàtithi, Vãtihotra and Kavi. A daughter also was born to Priyavrata and Barhiùmatã named ærjjasvatã. øukra married her and Devayànã was their daughter.
     3) %<Married life.>% Agnãdhra married a nymph named Pårvacitti. They had nine children: Nàbhi, Kiüpurusa, Hari, Ilàvrata, Ramyaka, Hira¤caya, Kuru, Bhadrà÷va, and Ketumàla. It was from this Kuru that the Kuru Vaü÷a began.
     4) %<Other incidents.>% (1) Agnãdhra ruled over Jambudvãpa for a long time. (Devã Bhàgavata, Skandha 8).
     (2) While he was the ruler of Jambudvãpa Agnãdhra once went into a cave and did hard tapas there without eating any food. Brahmà then sent a beautiful nymph (Apsarà maiden) to him to tempt him and thwart his tapas. Agnãdhra fell a victim to the temptation. His penance was shaken by that nymph named Vipracitti. He married her. (Bhàgavata, Skandha 5, Chapter 2).

#<AGNIHOTRA(M)># This is a sacrifice offered to Agnideva. This has two parts, nitya and Kàmya.

@<[Page 16a]>@

#<AGNIKETU># A demon (Ràkùasa) who was a close friend and supporter of Ràvaõa. Ràma killed him in the course of his battle with Ràvaõa.

#<AGNIKUMâRA># An epithet of Lord Subrahmaõya.

#<AGNILOKA># One of the devalokas situated on the summit of Mount Mahàmeru. There are a few other devalokas on the same mountain. They are: Indraloka, Yamaloka, øivaloka or Kailàsa, Satyaloka and Vaikuõñha. (Devã Bhàgavata).

#<AGNIMâN># Name of one Agni.

#<AGNIMITRA># The hero of Kàlidàsa's play, Màlavikàgnimitra. He was a King of the øuïga dynasty and the son of Puùyamitra. Kàlidàsa's play deals with the marriage of Màlavikà and Agnimitra.

#<AGNIMUKHA># An Asura.
     1. %<Genealogy.>% He was descended from Viùõu in this order: Viùõu-Brahmà-Marãci-Ka÷yapa-øårapadma-Agnimukha.
     2. %<Birth.>% øårapadma 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 Pàtàla (the lower world). Ka÷yapa married his daughter, Surasà. They had six children; they were: øårapadma, Siühika, Siühavaktra, Tàrakàsura, Gomukha, and Ajàmukhã. Sårapadma married Maya's daughter. Agnimukha was one of their four sons, the other three being Bhànugopa, Vajrabàhu and Hiraõya. (Skanda Puràõa, âsurakàõóa). In the Skanda Puràõa there is a vivid description 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 Pramodinã, Su÷ãlà, Susvarà, Sutàrà and Candrikà fell in love with him and requested him to marry them. Being a strict Brahmacàrin 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 Loma÷a as to how those unfortunate maidens could be redeemed from the curse. According to Loma÷a's advice the five maidens bathed in the holy lake of Prayàgatãrtha and regained their original forms. Then obeying the instructions of sage Loma÷a Agnipa married all these five gandharva maidens. (Chapters 128 and 129, Uttarakhaõóa, Padma Puràõa).

#<AGNIPRAVEøA(M)># Entering fire. In the Yuddha-Kàõóà of the Ràmàyaõa, Vàlmãki has described Sãtà's entering and standing in fire (Agniprave÷am) as a test of her purity. Though Ràma recovered Sãtà from Ràvaõa, 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 (Agniparãkùaõa). Sãtà shed tears at the thought that her husband doubted her chastity. Lakùmaõa, at Ràma's bidding, made a pyre. Sãtà jumped into it after praying to the gods. She remained unscorched by the fire and Ràma gladly received her once more as his wife.

#<AGNIPURA(M)># A sacred place (Puõya tãrtha) in Indore on the banks of the river Narmadà. Many scholars identify this with the place Mahe÷varam. (øloka 43, Chapter 15, Anu÷àsana Parva, M.B.).

#<AGNIPURâöA(M)>#
     1) %<General information.>% This is one of the eighteen Puràõas ascribed to Vyàsa. It is believed that this Puràõa was originally given orally (as advice) by Agnideva to many sages, devas and Sage Vasiùñha. 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 Màrga Sãrùa is supposed to be a highly virtuous and meritorious deed.
     2) %<Contents.>% This large Puràõa consists of about 420 chapters. It deals in detail with the following subjects: The Da÷àvatàras of Mahàviùõu; Ràmàyaõa; Mahàbhàrata; rules and injunctions relating to the worship of various gods (devapåjàvidhis); installation of idols in temples (devatàpratiùñhà); Svapnamantras; astrology; architecture and sculpture; âyurveda; Viùavaidya (treatment of poisons from Snakebite etc.); the principles of the drama (Nàñaka) and other allied arts; figures of speech and all alaükàras in general; and physiology of the human body. All these subjects are treated in a detailed and scientific manner.

#<AGNIPæRöA># A King of the Solar dynasty (Såryavaü÷a).
     1) %<Genealogy.>% Agnipårõa was descended from Viùõu in the following order: Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvatamanu-Ikùvàku-Vikukùi-øa÷àda-Pura¤jaya-Kakutstha-Anenas-Pçthulà÷van-Prasenajit-Yuvanà÷van-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Arya÷và-Vasumanas-Sutanvà-Traiyyàruõa-Satyavrata-Tri÷aïku-Hari÷candra-Rohità÷va-Harita-Cu¤cu-Sudeva-Bharuka-Bàhuka-Sagara-Asama¤jas-Aü÷umàn-Dilãpa-Bhagãratha-ørutanàda-Sindhudvãpa-Ayutàyus-ètuparõa-Sarvakàma-Sudàsana-Mitrasakha-Kalmàùapàda-A÷maka-Målaka-Khañvàïga-Dãrghabàhu-Raghu-Aja-Da÷aratha-ørã Ràma-Ku÷a-Aditi-Niùadha-Nabhas-Puõóarãka-Kùemadhanvà-Devànãka-èkùa-Pàriyàtra-Bala-Vindorala-Vajranàbha-Khagaõa-Vidhçti-Hiraõyanàbha-Puùya-Dhruva-Sudar÷ana-Agnipårõa. Agnipårõa had two descendants--Sãghra and Maru and with them the Såryavaü÷a came to an end.

#<AGNISAMBHAVA># A King of the Solar dynasty.
     %<Genealogy.>% Viùõu-Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvatamanu-Ikùvàku-Nimi-Janaka-Nandivàrdhana-Suketu-Devaràta-Bçhaddhçta-Mahàvãra-Dhçti-Ketu-Harya÷và-Maru-Pratisvaka-Kraturatha-Devamãóha-Vidhçta-Mahàdhçti-Kçtiràta-Mahàromà-Svarõaromaprastharoma-Sãradhvaja-Kurudhvaja-Dharmadhvaja-Kçtadhvaja-Bhànumàn-øakradyumna-øuci-Vanadhvaja-ærjjaketu-Aja-Kurujit-Ariùñanemi-Kçtàyus-Supàr÷vaka-Citraratha-Kùemàpi-Homaratha-Satyaratha-Gurunandana-Upagupta-Agnisaübhava.
     There are no other references to this King of the Solar dynasty in the Puràõas.

#<AGNIøARMâ># (See the word VIDYUDDYOTA).

#<AGNIøIKHA># Father of Vararuci. He is also known by the name Somadatta. (Kathàsaritsàgara-Kathàpãñha-lambaka-Taraïga 1. See also the word GUöAVARA).

#<AGNIøIRATäRTHA># A holy place on the plains of the river, Yamunà. Arjuna's brother, Sahadeva, performed a yàga at this place. (M.B., Vana Parva, Chapter 90).

#<AGNIúOMA># 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.

#<AGNIúOMA(S)># Agni and Soma. Agni had two sons by his third wife Bhànu (also called Ni÷à). They were Agni and Soma. These two sons were collectively called Agnisomas.

#<AGNIøAUCA(M)># A cloak with magical properties given to Nala by the serpent, Kàrkoñaka. After separating himself from Damayantã, Nala was wandering in the forest. Then he was bitten by the poisonous serpent, Kàrkoñaka. This deformed Nala beyond recognition. Then the serpent gave him this shawl (Agni÷auca). Anybody who wore that cloak would regain his original form and colour. (Kathàsaritsàgara-Alaïkàravatã-lambaka-Taraïga 6).

#<AGNISTHALä># (See the word PURæRAVAS). AGNISTHAMBHA(M). A mantra that will reduce the burning power of Agni.

#<AGNIúòOMA># (See AGNIúòU).

#<AGNIúòU># (AGNIúòOMA).
     1) %<Genealogy.>% Descended from Viùõu in this order:-Viùõu-Svàyambhuvamanu-Uttànapàda-Dhruva-Sçùñi-Ripu-Càkùuùamanu-Agniùñu.
     2) %<Birth.>% Ten good sons were born to Manu by his wife, Nadvalà and Agniùñu was one of them. The other nine sons were: æru, Påru, øatadyumna, Tapasvã, Satyavàk, Kavi, Atiràtra, Sudyumna and Atimanyu. (Agni Puràõa, Chapter 18).

#<AGNIúVâTTA># One of the seven Pitçs. The other six Pitçs are: Vairàja, Gàrhapatya, Somapa, Eka÷çïga, Caturveda and Kàla. (M.B., Sabhà Parva, Chapter 11, Verses 44, 45 and 46).

#<AGNIVEøA># A Sage. He was the preceptor of Droõa and Drupada. It is believed that he learned archery and the military arts from Sage Agastya. Droõa had the greatest respect for this guru, Agnive÷a. He was a master in the use of all weapons. There are references to this in Chapter 139, âdi Parva of the Mahàbhàrata.

#<AGRAHA># The name of an Agni, a son of the Agni named Bhànu. Bhànu married Suprajà, daughter of the sun and Agraha was one of the six children born to them. In the Càturmàsikayaj¤a Agraha receives eight kinds of havis (Oblations). (M.B., Vana Parva, Chapter 221).

#<AGRAöI># The name of an Agni. He was the fifth son of the Agni named Bhànu and his wife, Ni÷àdevã. (M.B., Vana Parva, Chapter 221, ølokas 15 to 22).

#<AGRASANDHANä># The name of the book which Yama (the God of Death--Kàla) keeps in which all the virtuous and sinful actions of men are recorded.

#<AGRAYAöä># One of the hundred sons of Dhçtaràùñra. He is also known by the name, Anuyàyã. (M.B., âdi Parva, Chapter 116, Verse 11).

#<AHA I># One of the aùñavasus. His father was Dharma and mother, Ratidevã. (M.B., âdi Parva, ølokas 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, øloka 100, Chapter 83).

#<AHA III># One born of the dynasty of demons (asuravaü÷a). (See under Heti, the genealogy chart of the demon dynasty).

#<AHARA># A son born of Danu to Ka÷yapa. (M.B., âdi Parva, øloka 25, Chapter 65).

#<AHALYâ># Turned into stone by the curse of her husband, Gautama. Ahalyà was a princess of the Påru dynasty.
     1) %<Genealogy.>% Descended in order from Viùõu as follows: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvà-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdi-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Bçhatkùetra-Hasti-Ajamãóha-Nãla-øànti-øu÷ànti-Puruja-Arka-Bharmya÷va-Pà¤càla-Mudgala-Ahalyà.
     2) %<How Ahalyà got a curse and became a stone.>% The story of how Ahalyà was cursed by her husband, Gautama, and was turned into a stone is told in different versions in different puràõas. The following is the version in the Vàlmãki Ràmàyaõa. When Vi÷vàmitra was taking back Ràma and Lakùmaõa from the forest to the palace of Janaka they came across an à÷rama on their way. Giving details about that à÷rama Visvàmitra told the princes thus: "This is the à÷rama where the sage, Gautama, was living with his wife, Ahalyà. Indra fell in love with the beautiful Ahalyà and while the sage was out for bathing Indra entered the à÷rama in the disguise of the sage himself and took bed with her. But before Indra could get out Gautama himself came to the à÷rama and enraged at what he saw, cursed them both. Indra was to lose his testicles and Ahalyà was to turn into a stone. But taking pity on her the sage declared that she would take her original form the moment Ràma of tretà yuga came to that place and touched the stone by his foot. Testicleless Indra went to devaloka and there his friends feeling sorry for him, substituted a goat's testicle and got him to normal." While Vi÷vàmitra was talking to the princes, ørã Ràma's foot touched the stone and Ahalyà stood up in all beauty. Ahalyà and Gautama lived in the same à÷rama again for another long period.
     In Kathàsaritsàgara this story is told in a slightly different yet more interesting way. As soon as Gautama entered the à÷rama Indra turned himself into a cat. Angrily the sage questioned Ahalyà, "who was standing here when I came in?" Ahalyà replied, "Eso thiyo khu majjara" (Eùaþ sthitaþ khalu màrjjàraþ). It was a cat which was standing there. Here Ahalyà used a pun on the word 'majjara' and tried to be honest. 'Majjara' is the Prakrit form of the word 'màrjjàraþ' which means cat. But 'majjara' has another meaning also. (ma=mine jàra=lover i.e. majjàra=my lover). So Ahalyà did not lie to her husband. (Kathàsaritsàgara, Làvànakalambaka).
     3) %<How Ahalyà happened to bring up the mighty monkeys, Bàli and Sugrãva.>% Once Aruõa, the charioteer of Sårya (the Sun) went to devaloka to see the dance of the celestial maidens there. Since there was no admission to the dance for men Aruõa disguised himself as âruõidevã and sought admission; seeing the beautiful form of âruõidevã Indra fell in love with her and that night a child was born to Indra by her. On the advice of Indra âruõidevã took the child to Ahalyà before daybreak and left it there to be looked after by her. It was this child which later on became the famous Bàli.
     Aruõa went a bit late that morning to his master, the Sun. The latter wanted an explanation and Aruõa told him what had happened. The Sun then asked Aruõa to become âruõidevã again and seeing the enchanting figure the Sun also got a child of her. This child also was taken to Ahalyà and it was this child that later on became the famous Sugrãva.

#<AHALYâHRADA(M)># A sacred pond in the tapovana (precincts of an à÷rama) of Gautama èùi. It is believed that one would go to heaven if one bathes in it.

#<AHARA># A son born of Danu to Ka÷yapa. (M.B., âdi Parva, øloka 25, Chapter 65).

#<AHICCHATRA># This was the capital of the state Ahicchatra which Droõa got from Drupada, the King of Pà¤càla.

#<AHICCHATRA(M)># A state under the sovereignty of King Pà¤càla. On the completion of his studies under Droõa Arjuna brought before his preceptor King Drupada as a captive in discharge of the duty he owed to him as his master. Drupada then gave the state of Ahicchatra to Droõa and got his release. (M.B., âdi Parva, ølokas 73 to 76, Chapter 137).

#<AHIýSâ># Non-injury. There are opinions both in favour of and against Ahiüsà in the puràõas. øukràcàrya extols the importance of Ahiüsà to the asuras (demons) thus:
     "bho! devaripavaþ satyaü bravãmi bhavatàü hitam ahiüsà paramo dharmo hantavyà hyàtatàyinaþ dvijairbhogaratairvede dar÷itaü hiüsanam pa÷oþ jihvàsvàdaparaiþ kàma--mahiüsaiva parà matà."
     "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 'hiüsà' (injury). It was those brahmins who were attached to worldly pleasures and addicted to overeating that enjoined in the Vedas that hiüsà is permissible for yàgas." (Devã Bhàgavata, Skanda 4). Màrkaõóeya 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 Ahiüsà. But O best of brahmins, who can live in this world without injury to another life?" (M.B., Araõya Parva, ølokas 32 & 33, Chapter 208).

#<AHIRATHA># A King of the Påru dynasty. (See under Påru vaü÷a).

#<AHIRBUDHNYA># One of the sons of Vi÷vakarmà. Five sons and one daughter were born to Vi÷vakarmà of his wife Surabhã. They were Ajaikapàt, Ahirbudhnya, Tvaùñà, Rudra, Barhiùmatã and Saüj¤à. (See under genealogy of Vi÷vakarmà).

#<AHITâ># A river of ancient Bhàrata. (M.B., Bhãùma Parva, øloka 21, Chapter 9).

#<AHORâTRA(M)># (See under Kàlamàna).

#<AHOVäRA># A sage who adhered strictly to the injunctions associated with the Vànaprastha stage of life. (M.B., øànti Parva, øloka 17, Chapter 144).

#<AI># This diphthong means a female sage (yoginã) according to the Agni Puràõa (Chapter 348 of Agni Puràõa).

#<AIKúVâKI># Wife of Suhotra who was a son of Emperor, Bhumanyu. Suhotra had three sons by Aikùvàki. They were Ajamãóha, Sumãóha and Purumióha. (See Chapter 94 of âdi Parva of the M.B.).

#<AILA I># Son of Ilà; Puråravas. (See under Ilà).

#<AILA II># A member of the court of Yamaràja. (See øloka 16, Chapter 8, Sabhà Parva, M.B.). In øloka 65, Chapter 115 of Anu÷àsana Parva, it is said that he never ate non-vegetarian food in his life.

@<[Page 18b]>@

#<AINDAVA># (See paragraph 13 under the word BRAHMâ).

#<AIRâVATA I># A large elephant, son of Iràvatã.
     1) %<Genealogy.>% Descended from Viùõu in this order:-Viùõu-Brahmà-Ka÷yapa-Bhadramatà-Iràvatã-Airàvata. Ka÷yapa married Dakùa's daughter, Krodhava÷à who bore him ten daughters. They were: Mçgã, Mçgamandà, Harã, Bhadramatà, Màtaïgã, øàrdålã, Svetà, Surabhã, Sarasà and Kadru. Of these Bhadramatà had a daughter named Iràvatã and Airàvata was her son. Airàvata was not human in shape; he was a large elephant. (See Sarga 14, Araõyakàõóa, Ràmàyaõa).
     2) %<Indra's Vàhana.>% Indra made Airàvata his conveyance (vàhana). Indra was Ka÷yapa's son by Aditi. Airàvata also was descended from Ka÷yapa. So Indra took Airàvata as his vàhana.
     3) %<Airàvata caused the churning of the ocean of Milk.>% There is a story of how Airàvata was responsible for the churning of the milk-ocean (Kùãràbdhi-mathanam). Once some maidens of devaloka presented a garland of flowers to sage Durvàsas. When Durvàsas visited Indra's court he gave that garland to Indra. Indra put it on the tusks of his vàhana, Airàvata. The fragrance of the flowers attracted a swarm of bees which became an intolerable nuisance to Airàvata. So Airàvata tore the garland off his tusks and hurled it away. When Durvàsas 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 Durvàsas cursed the gods, he also prescribed a remedy. The gods could redeem themselves from the curse by drinking Amçtam obtained from the ocean of Milk (Mahàviùõu lies on the serpent, øeùa 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 (Amçtam), drank it and regained their youth. (See under the word AMèTAM).
     4) There is another story about Airàvata--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, Airàvata also came up along with the other good things. This story is narrated in the 18th Chapter of âdi Parva of the Mahàbhàrata. The explanation given is that when Durvàsas cursed the gods, Airàvata 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 Mahàviùõu. There is however no warrant for such an explanation in the puràõas. But the explanation sounds plausible because it explains the absence of Airàvata during the interval between Durvàsas's curse and the churning of the sea. Airàvata 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) %<Airàvata, the Lord of the elephant.>% In the Viùõu Puràõa we are told how Airàvata was made the chief of all elephants. When the Maharùis had crowned Pçthu as the sovereign King, Brahmà gave new posts of honour to many of the devas. He made SOMA (Moon) the lord of the Stars and Planets, of Brahmins, Yaj¤as and herbs. Kubera was made the overlord of all Kings; Varuõa was made the master of the seas and all water; Viùõu, the lord of the âdityas and Pàvaka (Fire) the lord of the Vasus. Along with these Brahmà made Airàvata the lord of all elephants. (Chapter 22, Viùõu Puràõa).
     6) %<The breaking of Airàvata's tusks.>% There is a story of how the tusks of Airàvata were broken narrated in the âsurakàõóa of Skanda Puràõa. Once an asura (demon) named øårapadma 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 Airàvata rushed at øårapadma's chariot and shattered it to pieces. Airàvata then attacked øårapadma who broke his tusks and hurled him down to the earth. Airàvata lay paralysed for a long time; then he got up, retired to a forest and prayed to Lord øiva. With the grace of øiva Airàvata regained his lost tusks and was able to return to devaloka.
     7) %<Other details about Airàvata.>% (1) There is a belief that Airàvata is one of the eight elephants guarding the eight zones of the universe. These eight elephants are called the Aùñadiggajas. Airàvata is supposed to guard the eastern zone. (Chapter 66, âdi Parva, Mahàbhàrata).
     (2) Airàvata and three other diggajas are supposed to reside in Puùkara Island. (Chapter 12, Bhãùma Parva, M.B.).

#<AIRâVATA II># Name of a serpent born to Ka÷yapa and his wife Kadru. This is mentioned in øloka 5, Chapter 35, âdi Parva of the Mahàbhàrata. Arjuna's father-in-law and Ulåpi's father, Kauravya belonged to the family of this serpent. (See øloka 18, Chapter 213, âdi Parva).

#<AIRâVATA># An asura who was killed by ørã Kçùõa. (See Chapter 38, Sabhà Parva, Mahàbhàrata).

#<AIRâVATAGHAòòA># Name of a place near the seashore, lying to the north of the mountain, øçïgavàn. (See øloka 37, Chapter 6, Bhãùma Parva).

#<AIúäKAM># Name of a small division of a parva of the Mahàbhàrata. (See under Mahàbhàrata).

#<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 ègveda. This commentary ranks high among the various commentaries on the Vedas.

#<AITAREYA II># Son of Sage, Màõóuki by his first wife, Itarà. Being the son of Itarà he came to be called Aitareya. As a boy he was very pious and used to chant the mantra "Namo Bhagavate Vàsudevàya" 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, Màõóuki married another woman named Piïgà and had four sons by her who all became very learned. Once Itarà called her son and told him that his father regarded him as an unworthy son and was often twitting her using insulting words for having given birth to so unworthy a son. She then told him of her resolve to sacrifice her life. Aitareya then made an enlightening discourse to her and dissuaded her from her determination to commit suicide. Some time later Lord Viùõu appeared before them and blessed the mother and son. On the advice of Viùõu Aitareya participated in the yaj¤a conducted by Harimedhya at Koñitãrtha and there he made a learned speech on the Vedas. Harimedhya was so pleased with him that he gave his daughter in marriage to him. (See Skanda Puràõa, Chapters 1, 2 and 42).

#<AJA I># A king of the Solar dynasty.
     1) %<Genealogy.>% From Viùõu were descended in order: Brahmà, Marãci-Ka÷yapa-Vivasvàn-Vaivasvata-Ikùvàku-Vikukùi-Sa÷àda-Pura¤jaya-Kukutstha-Anenas-Pçthulà÷và-Prasenajit-Yuvanà÷va-Mandhàtà-Purukutsa-Trasadasyu-Anaraõya-Arya÷va-Vasumanas-Sudhanvà-Traiyàruõa-Satyavrata-Tri÷aïku-Hari÷candra-Rohità÷va-Harita-Cu¤cu-Sudeva-Bharuka-Bàhuka-Sagara-Asama¤jas-Aü÷umàn-Dilãpa-Bhagãratha-ørutanàbha-Sindhudvãpa-Ayutàyus-ètuparõa-Sarvakàma-Sudàsana-Mitrasakha-Kalmàùapàda-A÷maka-Målaka-Dilãpa-Dãrghabàhu-Raghu-Aja-Aja's son Da÷aratha-Da÷aratha's son, ørã Ràma.
     M.B., Anuֈsana Parva, Chapter 115, Verse 75 says that Aja never used to take meat.

#<AJA II># Among the different kinds of èùis mentioned by Yudhiùñhira, we find a class of èùis called Ajas. (M.B., øànti Parva, Chapter 26). These Ajas had attained Heaven by Svàdhyàya (self discipline) alone.

#<AJA III># King Jahnu had a son named Aja. U÷ika was the son of this Aja. King U÷ika prayed to Indra for a son. Indra himself was born as the son of U÷ika assuming the name Gàdhi. Satyavatã was born as the daughter of Gàdhi. She was married to ècãka. Para÷uràma's father, Jamadagni was the son of ècãka. (M.B., øànti Parva, Chapter 49).

#<AJA IV># By the grace of øiva Surabhã was able to purify herself by penance. She then gave birth to Aja, Ekapàt, Ahirbudhnya, Tvaùñà and Rudra. (Agni Puràõa, Chapter 18).

#<AJA V># In the first Manvantara\<*>\ Svàyambhuva, in the second Manvantara Svàrociùa and in the third Manvantara Uttama, were Manus. To the third Manu, Uttama, were born as sons Aja, Para÷u, Dãpta and others. (Viùõu Puràõa, Part 3, Chapter 1).
     Besides the above, the term Aja has been used to mean Sårya, øiva, Brahmà, Viùõu, ørã Kçùõa and Bãja (seed).
\<*) One Manvantara is a period equal to 4,320,000 human years or equal to (1/4)th day of Brahmà.>\

#<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 Pçthu 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. (Viùõu Puràõa, Part I, Chapter 13).

#<AJAIKAPâT I># He was one of the eleven Rudras, who were born to Sthàõudeva, the son of Brahmà. The eleven Rudras are:--
     1. Mçgavyàdha 7. Dahana
     2. Nirçti 8. ä÷vara
     3. Ahirbudhnya 9. Kapàli
     4. Pinàki 10. Bharga
     5. Sarpa 11. Sthàõu.
     6. Ajaikapàt
     (M.B., âdi Parva, Chapter 66, Verse 2).\<*>\
\<*) The names of the Eleven Rudras given in the Viùõu Puràõa, Part I, Chapter 5 are: Hara, Bahuråpa, Tryambaka, Aparàjita Vçùàkapi, øambhu, Kapardi, Raivata, Mçgavyàdha, øarva, Kapàli. A total number of 100 Rudras are mentioned in the Puràõas.>\

#<AJAIKAPâT II># Among the sons of Vi÷vakarmà, we find one Ajaikapàt. Brahmà created Vi÷vakarmà. Vi÷vakarmà had four sons--Ajaikapàt, Ahirbudhnya, Tvaùñà and Rudra. (Viùõu Puràõa, Part I, Chapter 15).
     This Ajaikapàt 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.>% Ka÷yapa was born the son of Marãci, son of Brahmà. Ka÷yapa married Danu, one of the daughters of Dakùa and had two sons by her. They were Ajaka and Vçùaparvà. (M.B., âdi Parva, Chapter 65, Verse 24; Chapter 67, Verse 16).

#<AJAKâøVA># A king of the Påru Vaü÷a. The mighty Jahnu was born to Ajamãóha by his wife Ke÷inã. Two sons, Ajakà÷va and Balakà÷va were born to Jahnu. Ku÷ika is the son of Balakà÷va. Ku÷ika is the grandfather of Vi÷vàmitra. For genealogy see Påru Vaü÷a. (Agni Puràõa, Chapter 278).

#<AJAMäôHA I># A famous king of the Påru Vaü÷a.
     1) %<Genealogy.>% Descended from Viùõu in this order:-Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvà-Manasyu-Vãtabhaya-øunóu-Bahuvidha-Saüyàti-Rahovàdi-Bhadrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Bçhatkùetra-Hasti-Ajamãóha.
     2) %<Birth.>% Several dynasties like Yadu Vaü÷a, Påru Vaü÷a etc. take their origin from Yayàti. Duùyanta belongs to that dynasty. King Bharata was born as Duùyanta's son by øakuntalà. Suhotra-Suhota-Gaya-Gardda-Suketu and Bçhatkùetra were Bharata's sons. Bçhatkùetra had four children, who were: Nara, Mahàvãra, Garga and Hasti. Of them Hasti had three sons: Purumãóha, Ajamãóha and Dvimãóha.
     3) %<Other details.>% Ajamãóha had three queens--Dhåminã, Nãlã and Ke÷inã. Of them, Dhåminã had a son, èkùa and Nãlã's son was Duùyanta (This was not øakuntalà's husband, Duùyanta) and Ke÷inã's sons were Jahnu, Praja and Råpiõa. Parameùñã was another name of Ke÷inã. (M.B., âdi Parva, Chapter 94, Verses 30-32; Anu÷àsana Parva, Chapter 4, Verse 2).

#<AJAMäôHA II># We come across another Ajamãóha also in the Lunar Dynasty. He married Sudevà, daughter of Vikaõñha a King of the Lunar Dynasty. This Ajamãóha had 2400 children by his four wives, Kaikeyã, Gàndhàrã, Vi÷àlà and èkùà. Of them Saüvaraõa married Tapatã, the daughter of Vivasvàn. See Tapatã Saüvaraõa. (M.B., âdi Parva, Chapter 95, Verses 35-37).

#<AJâMILA># Ajàmila's story is given in the Bhàgavata as an example to illustrate that even the most wicked person can attain Viùõupàda (Salvation).
     Ajàmila was a Brahmin who was once sent by his father to the jungle to fetch samit (leaves and twigs to make the sacrificial fire). Ajàmila met there a beautiful øådra 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. Yamadåtas (Agents of Yama--the god of death) had arrived. The frightened Ajàmila shouted loudly the name of his eldest son, 'Nàràyaõa'. Hearing the repeated call of his name 'Nàràyaõa', Mahàviùõu appeared there and dismissed the agents of Yama. From that day Ajàmila became a devotee of Viùõu and did penance on the bank of the Ganges and after some years attained salvation. (Bhàgavata, Aùñama Skandha, Chapter 1).

@<[Page 20b]>@

#<AJAMUKHA (AJAVAKTRA)># He was one of the soldiers in Skanda's army. (M.B., øalya Parva, Chapter 45, Verse 75). In the battle between Skanda and the Asuras, Ajamukha killed the Asura, Madhu. (Skanda Puràõa, Yuddha Kàõóa).

#<AJAMUKHä># (AJâMUKHä).
     1. %<Genealogy.>% Descended from Viùõu thus: Brahmà-Marãci-Ka÷yapa-Ajàmukhã.
     2) %<Birth>% Long ago in the battle between Devas and Asuras one of the routed Asuras had fled to Pàtàla (Hell). Surasà was his daughter. Brahmà's grandson, Ka÷yapa married Surasà. She gave birth to six children--øårapadmà, Siühikà, Siühavaktra, Tàrakàsura, Ajàmukhã, and Gomukha. The Asura woman Ajàmukhã is one of them.
     3) %<Chief events.>% (1) %<Marriage with Durvàsas.>% Once øårapadmà called his two brothers, Siühavaktra and Tàrakàsura and ordered them to set up two cities, one to the north and the other to the south, of Mahàmeru. In obedience to his elder brother, Tàrakàsura started with one half of the army and set up a city to the south of Mahàmeru. That city was named Màyàpura. Siühavaktra lived in the city on the northern side of Mahàmeru. Their sister Ajàmukhã went about enticing men to satisfy her lustful passion. Once, in the course of her wanderings, she met Durvàsas in the Himàlayan valley. They fell in love and even married. The two Asuras, Ilvala and Vàtàpi were born from their union. They insisted on sharing their father's achievements between them. Durvàsas cursed them that they would die at the hands of Agastya. (Skanda Puràõa, Asura Kàõóa).
     (2) %<The cutting off of Ajàmukhã's hands.>% While wandering with her lustful passion, Ajàmukhã once went to the øiva temple at Kà÷i. There she happened to meet Indra's wife, øacãdevã. In order to give her to her brother, øårapadmà, Ajàmukhã caught hold of øacãdevã. øacãdevã screamed aloud. Suddenly øiva appeared there with His sword. Even then Ajàmukhã refused to release øacãdevã. øiva rescued Indràõã (øacãdevã) by cutting off Ajàmukhã's hands. Hearing this, øårapadmà sent his army and imprisoned the Devas. The imprisoend Brahmà at the instance of øårapadmà, restored Ajamukhã's hands. øårapadmà's son, Bhànugopa fought against the remaining Devas and defeated them. (Skanda Puràõa, Asura Kàõóa).

#<AJâMUKHä># See AJAMUKHä.

#<AJANâBHA># A mountain. A reference to this is seen in the M.B., Anu÷àsana Parva, Chapter 165, Verse 32. Another name, Ajanàbha Varùa for the territory ruled over by Ajanàbha, is also found in Bhàgavata, 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 Vinaya÷ãla in Vilàsapura, in the city of ørãkaõñhanagarã. After some years, the King was affected by wrinkles of old age. A physician named Taruõacandra came to the palace to cure the King of his wrinkles. "The King should remain alone in the interior of the earth for full eight months. He has to use a medicine while remaining there. It should not even be seen by anyone else. I myself am to administer the medicine"--This was the physician's prescription. The King agreed. Accordingly the King and the physician spent six months in the interior of the earth. After that the physician, after a search, found a man who exactly resembled the King and brought him to the interior of the earth. After two more months, the physician murdered the King and came out with the new man. The people welcomed him with honour as the King who was cured of his wrinkles. This man was Ajara. After some time, the physician approached Ajara for his reward. Ajara said: "It is by my Karmaphala (consequence of my actions in my previous birth) that I have become King. In my previous birth I renounced my body after doing penance. According to the boon which God gave me on that occasion, I have become King in my present birth". The physician returned empty-handed. (Kathàsaritsàgara, Ratnaprabhàlaübaka, 6th Taraïga).

#<AJAVINDU># He was a King, born in the dynasty of the Suvãras. (M.B., Udyoga Parva, Chapter 74, Verse 14).

#<AJEYA># He was a King in ancient Bhàrata. Ajeya's name is found among the names of the Kings mentioned by Sa¤jaya to Dhçtaràùñra. All these Kings were mighty and generous rulers who were the recipients of divine arrows. (M.B., âdi Parva, Chapter 1, Verse 234).

#<AJäGARTA># (èCäKA). He was a greedy Brahmin. (See

#<èCäKA I
     King Hari÷candra who was distressed by having no children, propitiated god Varuõa># Varuõa blessed him saying that a son would be born to him. But the condition was that the child should be sacrificed to Varuõa. When the child was born, Hari÷candra did not like to sacrifice the boy. The sage Vi÷vàmitra suggested that instead of sacrificing his own son it would be enough if he bought another boy and sacrificed him. Accordingly, Hari÷candra sent his minister to find out and purchase a Brahmin boy for the sacrifice. At that time there lived in Ayodhyà a greedy Brahmin named Ajãgarta. 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 øuna÷÷epha. (For the rest of the story, see the word "øuna÷÷epha". Devã Bhàgavata, Skandhas 7, 8).

#<AJINA># 1) %<Genealogy>% From Viùõu, Brahmà, Marãci, Ka÷yapa, Vaivasvata, Uttànapàda, Dhruva, øçùñi, Ripu, Càkùuùa, Manu, Uru, Aüga, Vena, Pçthu, Antardhàna, Havirdhàna and Ajina.
     2) %<Birth.>% Pçthu had two sons, Antardhàna and Vàdi. Antardhàna had a son, Havirdhàna, by øikhaõóinã. Dhiùaõà, who was born in the Agnikula became Havirdhàna's wife. Six sons were born to them, Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina. (Viùõu Puràõa, Part I, Chapter 14).

#<AJIøAKA># (See the word (øAKAVARúA).

#<AJODARA># There was an individual called Ajodara in Skanda's army. (M.B., øalya Parva, Chapter 45, Verse 60).

#<AKAMPANA># (A mighty warrior among the demons).
     1) %<Genealogy.>% Descended from Viùõu in the following order: Viùõu-Brahmà-Heti-Vidyuke÷a-Suke÷a Sumàli-Akampana.
     2) %<Other details.>% Sumàli married Ketumatã and got fourteen children. They were 1) Prahasta 2) Akampana 3) Vikaña 4) Kàlakàmukha 5) Dhåmràksa 6) Daõóa 7) Supàr÷và 8) Sàühràda 9) Pràkvàta 10) Bhàsakarõa 11) Vekà 12) Puùpotkañà 13) Kaikasã and 14) Kumbhãnadã. Of these the last four are daughters. Prahasta was one of the ministers of Ràvaõa. The thirteenth child Kaikasã was married to Vi÷ravas, son of Pulastya. Vi÷ravas got three sons and a daughter. They were Ràvaõa, Kumbhakarõa and Vibhãùaõa and øårpaõakhà. It was Akampana who informed Ràvaõa that Ràma and Lakùmaõa had killed his three allies, Khara, Dåùaõa and Tri÷iras (Araõya Kàõóa, Vàlmãki Ràmàyaõa).
     3) %<Death.>% Akampana fought a fierce battle with Hanåmàn and in the end Hanåmàn plucked a big tree and hit Akampana on the head with it and killed him. (Sarga 56, Yuddha Kàõóa of Ràmàyaõa)

#<AKAMPANA II># He was a king who lived in the Kçtayuga. He had a son named Hari who was a fierce fighter. He was killed in a battle and the King became much depressed. Nàrada consoled him with other stories and Vyàsa told this story to Dharmaputra when he found the latter greatly dejected and gloomy after the great battle was over. (Chapter 52, Droõa Parva of M.B. also makes mention of Akampana).

#<AKARKKARA># A serpent, son of Kadru.
     1) %<Genealogy.>% Descended from Viùõu in this order: Brahmà-Marãci-Ka÷yapa-Akarkkara.
     2) %<Birth.>% Ka÷yapa married the eight daughters of Dakùa named Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu and Analà. Krodhava÷à got ten sons. One of them is Kadru. Ananta and Akarkkara were born of Kadru. (øloka 16, Chapter 35, âdi Parva, M.B.).

#<AKRODHA># A King of the Påru dynasty. He was born to King 'Ayutanàyi' and his Queen, Kàmà. Kàmà, mother of Akrodha, was the daughter of Pçthu÷ravà. (øloka 21, Chapter 95, âdi Parva, M.B.).

#<AKèTAøRAMA># He is one of the few sannyàsins who have gone to heaven after completing the fourth à÷rama of life namely, Sannyàsa. The Kaurava-Pàõóava battle was over. As the eldest, Dharmaputra performed obsequies to all those of his kith and kin dead in the war. He was then met by many sages including Vyàsa and Nàrada who comforted him in his bereavement. When Dharmaputra later met Bhãùma the latter among many other stories told him the story of Akçta÷rama also. (øloka 17, Chapter 244, øànti Parva, M.B.).

#<AKèTAVRAöA>#
     1) %<General information.>% Akçtavraõa was a great sage of erudition and was a disciple of Para÷uràma. He is extolled in the Puràõas and it is said that Såta who recited first the story of Mahàbhàrata to an assembly of sages in the forest of Naimi÷a was a disciple of Akçtavraõa. (Skandha 12 of Bhàgavata).
     2) %<How he became a disciple of Para÷uràma.>% Para uràma was returning after obtaining arrows from Lord øiva after pleasing him by fierce penance. He was walking briskly through the dense forests anxious to be at the side of his preceptors to get their blessings. As he passed a great cave he heard a moan and on getting to the site of the sound found a brahmin boy being attacked by a tiger. The tiger immediately fell dead by an arrow from Para÷uràma. 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÷uràma and said, "Great Lord, because of you I have now become Akçtavraõa meaning one who has not received any wound. (Akçta=not having secured. Vraõa=wound). I shall, therefore, be your disciple forever hereafter". From that day onwards he never left Para÷uràma but followed him as his disciple.
     3) %<Other details.>% (1) In the story of Mahàbhàrata we find Akçtavraõa in several different contexts appearing on behalf of Para÷uràma. It was Akçtavraõa who told Dharmaputra the life and exploits of Para÷uràma during the exile of the Pàõóavas in the forests. (Chapters 115 to 117, Vana Parva, M.B.).
     (2) In Chapter 83 of Udyoga Parva we read about Akçtavraõa meeting ørã Kçùõa while the latter was going to Hastinàpura.
     (3) In Chapter 173 of Udyoga Parva we read about Akçtavraõa detailing the history of the Kaurava dynasty to Duryodhana.
     (4) Akçtavraõa has played a very important role in the story of Ambà, daughter of the King of Kà÷ã. Ambà along with her two sisters, Ambikà and Ambàlikà, were brought down to Hastinàpura by Bhãùma for his brother Vicitravãrya to marry. But on knowing that Ambà had mentally chosen Sàlva as her husband, Bhãùma allowed her to go back to Sàlva. But on her return to Sàlva he refused to accept her and she came back to Hastinàpura. Bhãùma then requested Vicitravãrya to accept her as his wife which, unfortunately, Vicitravãrya also refused to do. Ambà then turned to Bhãùma 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 Bhãùma and she remained alive thereafter only to kill Bhãùma. But even the foremost of warriors were not willing to antagonise Bhãùma and so her appeal to help was not heeded by any. It was then that Hotravàha her grandfather on the maternal side met her and directed her to Para÷uràma. When she went to Para÷uràma it was Akçtavraõa who received her and on hearing her sorrowful tale encouraged her to seek vengeance on Bhãùma. Again it was he who persuaded Para÷uràma to champion her cause and go for a fight against Bhãùma. During the fight Akçtavraõa acted as charioteer to Para÷uràma. (øloka 9, Chapter 179, Udyoga Parva, M.B.).
     (5) Akçtavraõa was one of the many sages who were lying on a bed of arrows during the great Kurukùetra battle. (øloka 8, Chapter 26, Anu÷àsana Parva, M.B.).

#<AKRæRA>#
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Yadu (Chapter XII of Agni Puràõa). Descending from Yadu in order were Sahasrajit-øatajit-Hehaya-Dharma-Kunti-Bhadrasena-Dhanaka-Kçtavãrya Kàrttavãryàrjuna-Madhu-Vçùõi (Chapter XXIII of Navama Skandha, Bhàgavata). The Vçùõi dynasty begins and from Vçùõi in order descended Yudhàjit-øini-Satyaka-Sàtyaki-Jaya-Kuõi-Anamitra-Pç÷ni-øvaphalka-Akråra. (Chapter XXIV of Navama Skandha, Bhàgavata).
     2) %<Birth.>% øvaphalka of the Vçùõi dynasty married Nandinã, daughter of the King of Kà÷ã and Akråra was born to them. Akråra was an uncle of ørã Kçùõa but is respected more as a worshipper of Kçùõa.
     3) %<Other details.>% (1) He became famous as a commander of the Yàdava army. (Chapter 220 of âdi Parva, M.B.).
     (2) Akråra was also present for the øvayaüvara (wedding) of Pà¤càlã. (øloka 18, Chapter 185 of âdi Parva, M.B.).
     (3) At the time of Arjuna's eloping with Subhadrà, a grand festival was going on in the Raivata mountain and Akråra was partaking in the same. (øloka 10, Chapter 218, âdi Parva, M.B.).
     (4) Akråra accompanied Kçùõa with the dowry intended for Subhadrà. (øloka 29, Chapter 220, âdi Parva, M.B.).
     (5) Akråra came to the country called Upaplavya for attending the marriage of Abhimanyu. (øloka 22, Chapter 72, Viràña Parva, M.B.).
     (6) Akråra and âhuka always quarrelled with each other both alleging that the other sided with the opposite camp of Kçùõa. (ølokas 9 to 11, Chapter 81, øànti Parva, M.B.).
     (7) Kaüsa planning to kill Balabhadraràma and ørã Kçùõa conducted a festival called Càpapåjà (worship of the bow). It was Akråra whom Kaüsa sent to bring Balabhadra and Kçùõa for the festival. Akråra understood the plot, informed Kçùõa about it and also advised Kçùõa to kill Kaüsa. (Da÷ama Skandha, Bhàgavata).
     (8) Akråra fought against Jaràsandha on the side of Kçùõa. (Da÷ama Skandha).
     (9) On another occasion Kçùõa, Balabhadra and Uddhava sent Akråra to Hastinàpura to get tidings about Kuntã and the Pàõóavas. Akråra met his sister Kuntã and talked to her for a long time and also met Dhçtaràùñra and talked to him after which he returned to Dvàrakà. (Da÷ama Skandha).
     (10) Akråra went to Hastinàpura as a messenger from ørã Kçùõa. (Refer sub-para 3 of para 13 under Kçùõa).
     4) %<Domestic life.>% Akråra married Sutanå, daughter of âhuka and got two sons named Devaka and Upadevaka. (Navama Skandha).
     5) %<Syamantaka and Akråra.>% Refer para 2 under the word Kçtavarmà.

#<AKúA I># (Akùakumàra).
     1) %<Genealogy.>% Descended in order from Viùõu as follows: Brahmà-Pulastya-Vi÷ravas-Ràvaõa-Akùa. (Uttararàmàyaõa).
     2) %<Birth.>% Three sons were born to Ràvaõa, King of the demons, by his wife Mandodarã. They were Meghanàda, Atikàya and Akùakumàra. Akùakumàra was a redoubtable hero and a fierce fighter but was killed by Hanåmàn in Laïkà. (Sarga 47, Sundara Kàõóa, Vàlmãki Ràmàyaõa).

#<AKúA II># We find another warrior of this name among the soldiers who came to help Skanda in the Kaurava-Pàõóava battle. (øloka 58, Chapter 45, øalya Parva, M.B.).

#<AKúAHèDAYA># A sacred chant or mantra. When Nala was roaming about in the forests after his separation from Damayantã he happened to save the cobra, Kàrkoñaka, 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 ètuparõa where the cobra said, Nala would be taught the secret mantra of Akùahçdaya by the King.
     One who knows this sacred chant can find out all secrets of a game of dice and can count within no time the number of leaves, fruits and flowers on a tree. Nala went to Rñuparõa and stayed with him. While living there a brahmin named Sudeva came to ètuparõa and informed him that Damayantã was going to marry again. ètuparõa immediately started for Vidarbha taking Nala as his charioteer. The chariot driven by Nala flew like a wind and on the way when ètuparõa'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. ètuparõa at a glance told Nala that the tree contained five crores of leaves and two thousand nine hunóred 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 A÷vahçdaya and that ètuparõa was able to count the leaves and fruits because of his knowledge of the chant Akùahçdaya. They taught each other the sacred mantras. Because of this Akùahçdaya Nala was able to win the game of dice the second time and regain his kingdom. (Chapter 72, Vana Parva).

#<AKúAMâLâ># (ARUNDHATä). See under Arundhatã.

#<AKúAPRAPATANA># A particular place in the country of ânartta. At this place ørã Kçsõa killed two demons named Gopati and Tàlaketu. (øloka 29, Chapter 38, Sabhà Parva, M.B.).

#<AKúARAPURUúA># When all was set for the Kurukùetra battle Arjuna showed signs of weakness and hesitated to proceed for a fight. ørã Kçùõa then through the famous Gãtà enunciated a philosophy of life during the course of which he speaks about the two puruùas, Kùara and Aksara. All that we see in this world and enjoy are Kùara and the power behind all of them is Akùara. God is one who transcends the aspects Kùara and Akùara and stands as the root cause of all life. (ølokas 16 to 19, Chapter 39, Bhãùma Parva, M.B.)

#<AKúASæTRâ># She was the wife of the sage âpastamba. She was a very chaste woman. (See under âpastamba).

#<AKúAUHIöä># A big division of an army. It is described in the Verses 19 to 26 in the 2nd Chapter of âdi Parva of the Malayalam Mahàbhàrata. It says thus: One chariot, one elephant, three horses and five soldiers constitute what is termed a Patti. Three such pattis make one Senàmukha and three such senàmukhas make one Gulma. Three gulmas make one Gaõa and three such gaõas make one Vàhinã. Three such vàhinãs make one Pçtanà. An Akùauhiõã contains 21870 chariots, an equal number of elephants, 65160 horses and 109350 soldiers.

#<AKúAYAPâTRA># This is a copper vessel given to Dharmaputra by Sårya (Sun). To destroy the Pàõóavas, 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 Pà¤càla where they married the King's daughter, Kçùõà (Pà¤càlã). 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 Pàõóavas found it impossible to feed the innumerable subjects who faithfully followed them to the forest. Dharmaputra then prayed to the God, Sårya and he appeared before him and gave him this Akùaya Pàtra (Akùaya=never getting empty, Pàtra=pot). Everyday this pot never got empty till the meals of Pà¤càlã were over. (Chapter 3, Vana Parva, M.B.). See also under Duryodhana, Para 12.

#<AKúAYAVAòA># A sacred lake. When the Pàõóavas during their exile went to Pulastyà÷rama sage Pulastya gave a description of all the sacred lakes in India. He says, "After reaching Màrkaõóeya lake you should visit the meeting place of the rivers Gaïgà and Gomatã. Then when you reach Gayà you will find there a lake called Akùayavaña. If you bathe in that lake you will get salvation". In the Navama Skandha of Devã Bhàgavata you find the following about Akùayavaña: "Puùpabhadrà is one of the famous sacred rivers in India. This river starts from the Himàlayas with the name øaràvatã and flowing for 500 yojanas (One yojanam is equal to about 8 miles) on the left side of river Gomatã reaches the western ocean. There is an à÷rama called Akùayavaña on the shores of this beautiful river which always carries crystal clear water. The à÷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 øiva, Bhadrakàlã and Skanda used to come and sit underneath this banyan tree.

#<AKúäöA># He was the son of Vi÷vàmitra. (øloka 50, Chapter 14, Anu÷àsana Parva. For more details see under Vi÷vàmitra).

#<AKæPâRA>#
     1) %<General information.>% There is a lake in the Himàlayas called Indradyumna. Akåpàra is a tortoise living in it. There is also a statement that this is the âdi-Kårma (second of the ten incarnations of God). A description of Akåpàra is found in Chapter 199 of Vana Parva in Mahàbhàrata.
     2) %<Cira¤jãvã (One who has no death).>% When the Pàõóavas were in exile in the forests sage Màrkaõóeya tells many stories to Dharmaputra to console him in his sad plight. The Pàõóavas asked Màrkaõóeya whether he knew of anybody living before him. Then the sage said, "In times of old Indradyumna an ascetic King (Ràjarùi) fell down from heaven when he fell short of his accumulated 'Puõya'. Sorrowfully he came to me and asked me whether I knew him. I replied in the negative adding that perhaps Pràvãrakarõa an owl living on the top of the Himàlayas might know him since he was older than me. At once Indradyumna became a horse and taking me on its back approached the owl living in the Himàlayas. The owl also could not remember Indradyumna but directed him to a stork named Nàóãjaügha 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 Akåpàra living in that same lake might know him. We then approached the tortoise and enquired whether he knew Indradyumna. The tortoise sat in meditation for some time and then weeping profusely and shaking like a leaf stood bowing respectfully and said, "How can I remain without knowing him? There are several monuments of the useful work done by him here. This very lake is of his making. This came into existence by the march of the cows he gave away to the people". The moment the tortoise finished speaking a chariot appeared from heaven to take the King away. The King after leaving me and the owl in their proper places ascended to heaven in the chariot.

#<ALAGHU># A son born to Vasiùñha by ærjjà. Ràja (Rajas) Gàtra, Urdhvabàhu, Savana, øukra and Sutapas, who were great hermits, were brothers of Alaghu, who has another name 'Alagha'. (Agni Puràõa, Chapter 20).

#<ALAKâ># The city of Kubera.

#<ALAKANANDâ># River Gaïgà of devaloka. The river gaïgà of the earth when it flows through devaloka is called Alakanandà and is called Vaitaraõã when it flows through Pitçloka (nether world). Kçùõadvaipàyana (Vyàsa) declares that Deva Gaïgà with crystal pure water flowing in devaloka under the name Alakanandà and Vaitaraõã of the nether world, a terror to sinners, are the same as the Gaïgà of the earth. (ølokas 21 and 22, Chapter 170, Bhàùà Bhàrata, A.P.).
     Starting from Viùõupàda Alakanandà flows through Devayàna which blazes with the splendour of a crore of beautiful many-storeyed buildings. Flowing from there to Candramaõóala (moon) and flooding it completely flows down to Brahmaloka. From there it divides into four rivulets and flows to the four different sides with the names Sãtà, Cakùus, Alakanandà and Bhadrà. Of these Sãtà falls on the thickly wooded mountain tops of Mahàmeru and flowing from there through Gandhamàdana by the side of Bhadrà÷vavarùa falls down in the eastern ocean. Cakùus falls on the top of Màlyavàn mountain and flowing through Ketumàla falls down in the western ocean. The most sacred of the group, Alakanandà, falls on the mountain of Hemakåña and from there flows through Bhàratavarùa and falls down in the southern ocean. The fourth, Bhadrà, falling on the top of the Mountain, Sçïgavàn flows to the northern ocean. Of these the most sacred is Alakanandà which flows through Bhàratavarùa and it is believed that even those who think of taking a bath in that will acquire the benefit of performing yàgas like A÷vamedha and Ràjasåya. (Eighth Skandha of ørã Mahàdevãbhàgavata).

#<ALAMBALA># A giant who used to eat human flesh. This cannibal was the son of Jañàsura. This asura (Alambala) fought on the side of the Kauravas in the Kurukùetra battle because Bhãmasena had killed his father, Jañàsura. In the battle, Ghañotkaca cut off the head of this mighty warrior and magician and threw his head into the war-chariot of Duryodhana. (M.B., Droõa Parva, Chapter 149).

#<ALAMBATäRTHA># A holy place where there was a sacred bath. Garuóa, when he went to devaloka (the realm of the gods) to bring Amçtam (ambrosia) took rest in this holy place. (See under the word Garuóa. Also M.B., âdi Parva, Chapter 39, Stanza 39).

#<ALAMBUúA I># Son of the giant èùya÷çïga. He had fought on the side of the Kauravas. (M.B., Udyoga Parva, Chapter 167, Stanza 33). There was a combat between Alambuùa and Ghañotkaca, on the first day of the battle of Kurukùetra.
     "Alambuùa shot ninety sharpened pointed arrows at the son of Bhãmasena (Ghañotkaca), cut his body in several places. Though he was full of wounds, he fought all the more fiercely". (Bhàùà Bhàrata, Bhãùma Parva, Chapter 45, Stanzas 43, 44).
     Alambuùa had engaged Abhimanyu, Sàtyaki, Ghañotkaca, Kuntibhoja and Bhãmasena all mighty men of arms, in single combat, in the Kaurava battle. It is seen that he has got another name, Sàlakañaüka. He was killed by Ghañotkaca in the battle. (M.B. Droõa Parva, Chapter 109, Stanzas 22 to 33).

#<ALAMBUúA II># Another king on the side of the Kauravas. Sàtyaki killed this king. (Mahàbhàrata, Droõa Parva, Chapter 140, Stanza 13).

#<ALAMBUúA III># A king of the Ràkùasas. It is seen that this Alambuùa was defeated and driven away from the battle-field by Arjuna. (Droõa Parva, Chapter 167, Stanzas 37 to 47).

#<ALAMBUúA IV># A giant, the son of Jañàsura. Ghañotkaca killed this giant in the battle.

#<ALAMBUúâ># A celestial woman born to Ka÷yapa by his wife Pradhà.
     1) %<Genealogy.>% Begins from Viùõu in the following order: Brahmà-Ka÷yapa-Alambuùà.
     2) %<How she enticed the hermit Dadhãca.>% In days of yore there was an ascetic named Dadhãca. He began doing tapas on the bank of the river Sarasvatã. Indra was in consternation. Indra sent this celestial maid Alambuùà to entice the hermit. When the ascetic got down to the river, Alambuùà 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 Sàrasvata.
     Alambuùà brought the child before Dadhãca, who blessed the child and said that there would be a drought in the country continuously for twelve years and that at that juncture Sàrasvata would recite passages from the Scripture to the Brahmins who had forgotten them. The much pleased Sarasvatã and Sàrasvata went back.
     At that time Indra lost his Vajràyudha (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 Dadhãca the Asuras could be destroyed. Indra asked the Gods to bring the bone. They came down to the earth and requested Dadhãca to give them a bone. Dadhãca giving his bone died and attained heaven. With his bones Indra made a good deal of weapons such as the Vajràyudha, 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. Sàrasvata alone remained with his mother. After twelve years the famine and starvation came to an end. By then the Brahmins had forgotten the hymns and mantras of the Vedas. They approached the boy Sàrasvata and renewed their memory. (Mahàbhàrata, øalya Parva, Chapter 51).
     3) %<Punarjanma (Rebirth).>% Long ago Indra went to Brahmà. There was one Vasu called Vidhåma also with Indra. When these two were standing near Brahmà, Alambuùà also came there to pay homage to Brahmà. The garments she had on were displaced by wind. Vidhåma saw the dazzling beauty of her body and was overpowered by libido. Alambuùà who understood this, was filled with passion for him. Brahmà who saw the changes in them looked at Indra with displeasure. Indra knowing the mind of Brahmà cursed them: "Both of you who have lost meekness shall become human beings and then your desire will be fulfilled". Owing to the curse Vidhåma was born as Sahasrànãka, the illustrious King of Candra vaü÷a (Lunar dynasty) and Alambuùà took birth as Mçgàvatã, the daughter of King Kçtavarmà and his wife Kalàvatã. (Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 1).
     4) %<The curse of Tilottamà.>% Sahasrànãka the incarnation of Vidhåma and Mçgàvatã the incarnation of Alambuùà fell in love with each other on the earth also. Before the wedding took place Devendra once invited Sahasrànãka to heaven. He lived there for a time as the guest of the Gods. After having defeated the Asuras it was time for him to return. Indra sent Tilottamà to keep company. The charioteer was driving. Sahasrànãka immersed in the thought of Mçgàvatã was sitting silent. Tilottamà said something which the King did not hear. Tilottamà cursed him that he would be separated for fourteen years from the object about which he was thinking. He was not even aware of the curse.
     5) %<The period of separation.>% The King returned to Kau÷àmbi 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 Làkùà (wax, when dissolved in water, the water will look like blood) and such other substances. Mçgàvatã 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 Sahasrànãka lost his senses and fell down unconscious. Immediately Màtali, Indra's charioteer, came down from the realm of Gods and brought the King back to consciousness, and then informing him of the curse of Tilottamà he returned. Without paying any heed to the consolatory words of his ministers or other inmates of the palace the King went on lamenting and moaning, "ha, my love Mçgàvatã! Where are you now?" and waited for the end of the period of the curse, execrating Tilottamà. Casting Mçgàvatã on the Mountain of the Rising Sun the great bird flew away. The horror-stricken queen, thinking of her present condition cried aloud. A very large mountain snake began to draw near to swallow her. A divine person saved her from that situation and vanished. The unprotected Mçgàvatã 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 Mçgàvatã 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 Mçgàvatã heard an unknown voice saying, "This boy would become the great and renowned King Udayana. His son would get the leadership of the Vidyàdharas (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 Kùatriya 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 Sahasrànãka 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 Vàsuki. I am grateful to you for giving me freedom. I give you this lute producing exquisite notes of music, betels and some tricks to prepare never fading garlands and paste to make marks on the forehead. Receive them as my presents". Udayana accepted the presents with gladness and returned more luminous than before to the hermitage of Jamadagni. The snake-charmer took the bangle, given by Udayana to the bazar for sale. The police caught him and took him before the King, because they saw the name of the King inscribed on the bangle. The King asked him how he got the bangle and the snake-charmer told the King the story from the catching of the snake till he got the bangle. "This is the bangle that I put on the arm of my wife. The boy who gave this bangle to this snake-charmer must be my son." The King was thinking with sadness, when the King heard a voice from above say, "O King! the period of the curse is over. Your wife and son are in the Mountain of the Rising Sun". At these words the King felt extreme joy. Somehow or other he spent the rest of the day. Early the next morning the King followed by his army, went to the Mountain of the Rising Sun to bring back his wife and son. They took the snakecharmer to show them the way.
     In due course the King and his train reached the holy hermitage of the eminent hermit Jamadagni. The place was always vibrant with sounds of the repeating and recitation of the Holy scriptures and covered with smoke mingled with the fragrance of burning herbs and other oblations burned in the sacrificial fire. The various wild animals which are born enemies of each other got on amicably there. The hermit who was an incarnation of the higher aspirations greeted the King who was the protector of the ascetics, with the hospitality becoming his status. The King who saw Mçgàvatã with their son was overcome with gladness. Their reunion caused a shower of Ambrosia (Amçta). 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 'Rajoguõapradhàna' caste (Ruling race) the peaceful atmosphere of our hermitage may not be appealing to the heart. But a holy hermitage is more respectable than the palace of an Emperor. There is no place for unhappiness here. You might have known that the reason for your separation is a curse. When you were returning from heaven with Tilottamà, you were so much engrossed in the thought of Mçgàvatã that you did not pay any heed to the conversation of Tilottamà. She was displeased with your behaviour and cursed you. In future, if ever you happen to get into a position which will cause you mental trouble you can be assured of the presence of this Jamadagni." The King said, "I am extremely grateful to your Eminence for this great boon. I am fully aware of the fact that the presence of the holy hermits who have under their control the eightfold prosperities, is always a harbinger of peace and prosperity. I am very sorry to say that the exigency of my presence at the capital due to the pressure of work in connection with the ruling of the country compels me to cut short my visit to this holy hermitage. I shall be looking forward with pleasure to occasions which will enable me to pay visits to this Holy abode."
     Much pleased at the speech of the King the hermit said to Mçgàvatã: "My daughter! Not only myself, but all the inmates of this hermitage are highly pleased at having got you in our midst for so long. We are sorry to part from you. Now look! the animals of the hermitage are standing round you and shedding tears. Still we are consoled at your reunion with your husband. Naturally you are of a very good character and your life in this hermitage has given you a nice training and so there is no need for any more advice from me at this time."
     Saying this he drew Udayana to his side, kissed him on his head and said to the King again: "This son is a decoration to your dynasty. This handsome boy has been taught everything becoming a royal prince. Let him be a costly gem to you".
     Thus blessing the boy the hermit led him to the King. The joy at her r{??}nion with husband, her shyness at being near him, her sorrow at having to depart from the hermitage and the surging feeling in her mind--all these made her dumb and so being unable to say anything she expressed her love and regard for the hermit whom she loved as her father, by some motions of her body and took leave of him with her son. The blessed King and his train, looking at the men, beasts and birds which accompanied them for a while, took leave of them and proceeded to the capital city. On reaching there the King anointed his son Udayana as King. Sahasrànika then went to the Himàlayas to practise ascesis with his wife. (Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 2).
     (b) %<Enticing Tçnabindu.>% A story is seen in the Bhàgavata of how Alambuùà enticed the King Tçõabindu. He married Alambuùà and a daughter named Ióavióà (Ilabilà) was born to them. This Ilabilà was married to Vi÷ravas, to whom a son named Kubera (the Lord of wealth) was born By Alambuùà Tçõabindu had three sons called Vi÷àla, øånyabandhu and Dhåmraketu.
    "tam bhejelambuùà devã bhajanãyaguõàlayaü varàpsaràyàste, putràþ kanyà ceóabióàbhavat tasyàmutpàdayàmàsa vi÷ravà dhanadaü sutaü pràdàya vidyàm paramàmçùiryoge÷varàt pituþ vi÷àlaþ ÷ånyabandhu÷ca dhåmraketu÷catatsutàþ vi÷àlo vaü÷akçdràjà vai÷àlãü nirmame purãm.
     "He who is the seat of all laudable qualities (Tçõabindu) was honoured by Alambuùà (as husband). Ióavióà their daughter was given in marriage to Visravas and to them was born Dhanada (Kubera). His father who was a great hermit taught him everything required. Three sons Vi÷àla, øunyabandhu and Dhåmraketu, were born to them. Vi÷àla who was the founder of the Dynasty, built a city called Vai÷àli." (Bhàgavatam, Navama Skandham, Chapter 2, Stanzas 31-33).
     Alambuùà took part in the birthday celebration of Arjuna.\<*>\ (Mahàbhàrata, âdi Parva, Chapter 65, Stanza 49) (See Footnote)
\<*) Alambuùà was the mother of the Celestial maid Kalàvatã. See the word òhinñhà Karàla.>\

#<ALAðKâRAGRANTHA># (A book on rhetorics and figures of speech). See the word Pattu.

#<ALAðKâRAVATä># Wife of King Naravàhanadatta. It is seen in the Kathàsaritsàgara where a Vidyàdhara woman tells the story of Alaïkàravatã to the King.
     Once a vidyàdhara named Alaïkàra÷ãla ruled over a city called ørã Sundarapura in the Himàlayas. His wife was called Kà¤canaprabhà. A son was born to them. They named him Dharma÷ãla because Devã Kàtyàyanã 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. Kà¤canaprabhà, wife of Alaïkàra÷ãla, gave birth to a daughter. At the time of her birth a heavenly voice said that she would become the wife of Naravàhanadatta the emperor of the Vidyàdharas. They named her Alaïkàravatã. She grew into a very beautiful maiden. She learned arts and sciences from her father. She went on a pilgrimage to the øiva temples far and wide. One day she heard a celestial voice: "Go to the Svayambhu temple in Ka÷mãra and worship there and you will get as your husband Naravàhanadatta." Finally Naravàhanadatta the emperor of Vidyàdharas married her. (Kathàsaritsàgara, Lambaka 9, Taraïga 1).

#<ALOLUPA># A son of Dhçtaràùñra.

#<ALPAKâLA(M)># A short time. (Alpa=short and Kàla =time). In the Bhàgavata the following definition is given of alpakàla: "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 alpakàla". [Bhàgavata (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 Karõa while Para÷uràma was sleeping on his lap. The blood that flowed from Karõa's foot wetted the body of the preceptor.

#<ALARKA II># A king of the states of Kà÷ã and Karåùa. He was a very honest man. Forsaking all riches and his kingdom he accepted Dharmamàrga. (øloka 64, Chapter 115, Anu÷àsana Parva, M.B.). He was a member of the council of yama. He attained salvation by yoga and meditation. (18th øloka, Chapter 8, Sabhà Parva, M.B.).
     Once Alarka decided to overcome the five senses. To control them he sent arrows at the mind, nose, tongue, ear, eye, skin and intelligence. But the senses never surrendered to them. Then Alarka by sheer dhyàna and yoga brought them under control. (M.B., Anu÷àsana Parva, Chapter 30).
     Alarka once told a blind brahmin boy to ask for any boon from him. The boy demanded the eyes of Alarka. To keep his promise Alarka scooped out his eyes and gave them to the blind boy. (Ràmàyaõa, Ayodhyà Kàõóa, Sarga 12, øloka 43).

#<ALâTâKúä># A woman in the service of Skanda. (M.B., øalya Parva, Chapter 43, Stanza 8).

#<ALâYUDHA># A giant. He was the brother of Bakàsura. He fought on the side of the Kauravas. (M.B., Droõa Parva, Chapter 95, Stanza 46 and Chapter 176, Stanza 6).
     Alàyudha combated with Bhãmasena and Ghañotkaca and was killed by Ghañotkaca.

#<AMADHYA># A synonym of ørã Kçùõa. (M.B., øànti Parva, Chapter 342, Verse 90).

#<AMâHAòHA># A serpent. It was burnt up in the fire at the Sarpa satra of Janamejaya. (M.B., âdi Parva, Chapter 57, Verse 16).

#<AMANTHU># A king of the family of Priyavrata.
     %<Genealogy:>% From Viùõu descended in this order: Brahmà-Svàyambhuva Manu-Priyavrata-Agãndhra-Nàbhi-èùabha-Bharata-Sumati-Devatàjit-Devadyumna-Parameùñi-Pratiha-Pratihartà-Bhåmà-Sãta-Prastoka-Vibhu-Pçthuùeõa-Nakta-Gaya-Citraratha-Samràñ-Marãci-Vindumàn-Madhu-Vãravrata-Amanthu. Vãravrata had two sons, Manthu and Amanthu.

#<AMARACANDRA># A Sanskrit poet. It is believed that he lived in the 13th Cent. A.D. Bàla Bhàrata was his work. Amaracandra was a Jaina priest. It is said that he was a courtier of Vãsaladeva, the son of King Vãradhavala who ruled over Gujarat from 1243 to 1262.

#<AMARAGUPTA># He was the minister of King Vikramasiüha who ruled over Avanti in olden times. (Kathàsaritsàgara, Madana Ma¤cuka lambaka, First Taraïga).

#<AMARAHRADA># A place of holy bath. One who takes his bath here will attain Svarga. (M.B., Vana Parva, Chapter 83, Verse 106).

#<AMARAKAöòAKA># A mountain. It was on this mountain that some parts of Tripura, which was burnt by øiva fell. From that time it became a holy place. In Padma Puràõa, âdi Khaõóa, Chapter 15, we see the following passage about the benefits obtained by visiting this holy place. "One who goes to Amarakaõñaka 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 Amarakaõñaka has ten times the value of an A÷vamedha. If one has øiva's dar÷ana there, one will attain Svarga. At the time of eclipse, all kinds of holy things converge towards Amarakaõñaka. Those who take their bath in Jvàle÷vara in Amarakaõñaka will enter Svarga. The dead will have no rebirth. Those who renounce their lives at Jvàle÷vara will live in Rudraloka till the time of great Deluge. In the valley of Amarakaõñaka and in the Tirtha live Devas known as Amaras and numerous èùis. Amarakaõñaka Kùetra has a circumference of one yojana. (about eight miles).

@<[Page 27b]>@

#<AMARAPARVATA># An ancient place in Bhàrata. Nakula had conquered this place. (M.B., Sabhà Parva, Chapter 32, Verse 11).

#<AMARâVATä># It is the city of Indra, the King of the Devas. Its location is described in Devã Bhàgavata as follows: "Brahmà's world extends over 10,000 yojanas on the Mahàmeru mountain. There are eight cities-each 2,500 square yojanas in extent--of the Aùñadikpàlakas in eight parts of this Brahmapurã. Thus there are nine cities on the top of the Mahà Meru. They are the following:--
     1. In the centre is Brahmà's city, Manovatã.
     2. To the east of Manovatã, Indra's city, Amaràvatã.
     3. In the south-east corner, Agni's city, Tejovatã.
     4. On the southern side, Yama's city, Saüyamanã.
     5. In the south-west corner, Nirrti's city, Kçùõà¤janà.
     6. In the west, Varuõa's city, øraddhàvatã.
     7. In the north-west corner, Vàyu's city, Gandhavatã.
     8. In the north, Kubera's city Mahodaya.
     9. In the north-east corner, øiva's city, Ya÷ovatã. (Devã Bhàgavata, Aùñama Skandha).

#<AMARDANA># See the word "PA¥CATANTRA".

#<AMâVâSä># In Amarako÷a we read about Amàvàsã: "Amàvàsyà tvamàvasyà dar÷aþ såryendusaügamaþ". Amàvàsã means New Moon. "Amà" means "Saha". So Amàvàsã is the Union of Sun and Moon in the same rà÷i.
     Once Bhçgu Mahaçsi cursed Agni. At that time Agni explained the importance of Amàvàsã. The oblations which are offered as homa into the fire become the food of the Devas and Pitçs. Substances offered as homa on Purõamàsã become food of the Devas and those offered on Amàvàsã become food of the Pitçs. (M.B., âdi Parva, Chapter 7).

#<AMâVASU I># Son of Puråravas by Urva÷ã. (M.B., âdi Parva, Chapter 75, Verse 24).
     %<Genealogy.>% From Viùõu, Brahmà-Atri-Candra-Budha-Puråravas-Amàvasu.

#<AMâVASU II># One of the Pitçs. Once Acchodà was fascinated by the physical charm of this Amàvasu and made advances of love to him. Amàvasu repelled her advances. On account of this impropriety of Acchodà, who was a spiritual daughter of the Pitçs, she was degraded and in her next birth was born as Kàlã or Satyavatã. (Padma Puràõa, Sçùñi Khaõóa).

#<AMBâ># Daughter of a King of Kà÷ã.
     1) %<Ambà and Vicitravãrya.>% Ambà is an ill-starred character in the story of the Mahàbhàrata. She had two younger sisters named Ambikà and Ambàlikà. Bhãùma, who had taken a vow to remain a bachelor for life, had once taken Ambà, Ambikà and Ambàlikà, the three daughters of the King of Kà÷ã, to Hastinàpura. The circumstances in which this happened, are descried in Devã Bhàgavata, Prathama Skandha as follows: øantanu, a King of the Candra Vaü÷a, had two wives, Gaïgà and Satyavatã. Bhãùma was the son of Gaïgà and Citràïgada and Vicitravãrya were the sons of Satyavatã. Soon after Bhãùma's birth, Gaïgà vanished. After a long period of reign, øantanu also died. Satyavatã and the three sons were left behind in the palace. According to a vow he had taken long ago, Bhãùma, instead of succeeding to his father's throne, left it to his brother Citràïgada. Once Citràïgada went for hunting in the forest. There he came across a Gandharva named Citràïgada. The Gandharva did not like another man with his own name to be living in this world. So he killed the king. After that Vicitravãrya became king. Bhãùma had to take up the task of arranging a suitable marriage for Vicitravãrya.
     2) %<The Svayaüvara.>% It was at this time that Bhãùma came to know that the King of Kà÷ã was arranging the Svayaüvara of his three daughters, Ambà, Ambikà and Ambàlikà. Bhãùma went there and in the presence of all the kings who had assembled there, took the three princesses with him to Hastinàpura. There he made all preparations for the marriage. But as the time for the ceremony approached, the eldest and most beautiful of the princesses, Ambà went to Bhãùma and said: "I had already made up my mind long ago to marry Sàlva, 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, Bhãùma allowed her to do as she liked. Ambà then went to King Sàlva and made an appeal to him to accept her as his wife since they were mutually in love.
     3) %<Sàlva's rejection.>% To her words Sàlva 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 Bhãùma taking you by hand and helping you into his chariot. Therefore go at once to Bhãùma 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 Bhãùma.>% In the Mahàbhàrata, Udyoga Parva, Chapter 17, we find that Ambà had cherished a secret desire to wreak vengeance on Bhãùma. She went to the â÷rama of øaikhàvatya Muni in the forest and stayed there for the night. Her wish to do penance was approved by the Muni. On the next day, Ambà's maternal grandfather, Hotravàhana (Sç¤jaya) came that way. Hotravàhana came to know of all her misfortunes. He advised her to inform Para÷uràma of all her grievances. Just at that moment Akçtavraõa, a follower of Para÷uràma happened to come there. Hotravàhana introduced Ambà to Akçtavraõa. Both Akçtavraõa and Sç¤jaya explained all her affairs to Para÷uràma. Para÷uràma undertook to persuade Bhãùma to accept Ambà (as his wife). But Para÷uràma's proposal was turned down by Bhãùma. A terrible duel took place between them at Kurukùetra. When the fight reached a critical stage, Nàrada and the gods induced Para÷uràma 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 Para÷uràma's mediation, Ambà renounced food, sleep etc. and went to the Yamunà valley to do penance for six years. (M.B., Udyoga Parva, Chapter 188). After that for one year she went on a fast, lying under the water in the river Yamunà. 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 Gaïgà appeared to her and when she understood her plight, she told Ambà that it was not possible to kill Bhãùma. In her agony and despair, without even drinking water, she wandered about here and there. The goddess Gangà cursed her to become a river in the Vatsa country. As a result of the curse, a part of her was turned into the river known as Ambà.
     5) %<øiva's Boon.>% The remaining part of her engaged itself in penance. øiva 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 Bhãùma. Pleased with this prophecy, she took a vow that she would kill Bhãùma 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 øiva by worshipping him for an issue. øiva 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 øikhaõóã. When øikhaõóã 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 øikhaõóã who was already a youthful virgin! But his wife assured Drupada that Sikhaõóã would become a man, according to øiva's blessing. So, Drupada made a proposal for øikhaõóã's marriage with the daughter of the King of Da÷àrõa.
     7) %<øikhaõóã's Marriage.>% Hiraõyavarõa, the King of Da÷àrõa, gave his daughter in marriage to øikhaõóã. The couple arrived at Kàmbalyapura. 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, Hiraõyavarõa sent a messenger to King Drupada to ascertain the truth of the matter. He even began to make preparations for waging a war against Drupada, King of Pa¤càla. Drupada and his queen were in a fix. At this stage the distressed øikhaõóã proceeded to the forest, determined to commit suicide. People were afraid of entering that forest because a Yakùa named Sthåõakarõa lived there. øikhaõóã went to the premises of the Yakùa and performed certain rites for a number of days. The Yakùa appeared to her. øikhaõóã explained the whole matter to him. They entered into a contract. According to it, they exchanged their sexes--øikhaõóã receiving the male sex of the Yakùa and the Yakùa receiving the female sex of øikhaõóã. øikhaõóã returned home as a man. Drupada repeated with greater force his old plea that his child was a man. Hiraõyavarõa made a thorough examination of øikhaõóã and convinced himself of the truth. Many years after, Hiraõyavarõa died.
     8) %<Kubera's Arrival.>% At that time, in the course of his world tour Kubera arrived at the residence of Sthåõakarõa. The Yakùa who was in female form, did not come out to receive Kubera. In his anger, Kubera pronounced a curse that the female sex of Sthåõakarõa and the male sex of øikhaõóã would continue for ever. The Yakùa prayed for the lifting of the curse. Kubera released him from the curse by saying that after the death of øikhaõóã, the Yakùa would be restored to his own male sex.
     According to the previous agreement, øikhaõóã went to Sthåõakarõa's place after the death of Hiraõyavarõa. But coming to know of all that had happened, he returned home. Thus øikhaõóã became a man permanently. øikhaõóã had received his training in arms under Droõàcàrya. In the great Kaurava-Pàõóava battle, he became a charioteer.
     9) %<øikhaõóã's Revenge.>% The Mahàbhàrata, Bhãùma Parva, Chapter 108, describes Bhãùma's encounter with øikhaõóã during the Kaurava-Pàõóava battle. The Pàõóavas started the day's battle by keeping øikhaõóã in the vanguard. Bhãma, Arjuna, Abhimanyu and other warriors were giving him support. It was Bhãùma who led the Kaurava forces. Arrows began to fly from both sides. It was the tenth day of the battle and øikhaõóã shot three arrows aimed at Bhãùma's breast. Bhãùma with a smile of contempt said to øikhaõóã, "øikhaõóã! Brahmà created you as a woman. You may do as you like". Hearing this taunt, øikhaõóã became more infuriated. Arjuna inspired him with greater courage. After that, keeping øikhaõóã in front, Arjuna began to fight with Bhãùma. øikhaõóã also showered his arrows on him. Ten of these arrows of øikhaõóã hit Bhãùma's breast. Bhãùma disregarded even those arrows. At last he said: "I cannot kill the Pàõóavas because they are invulnerable (avadhyàþ). I cannot kill øikhaõóã 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 øikhaõóã and Arjuna were discharging a continuous and heavy shower of arrows at Bhãùma. At last Bhãùma fell down. (M.B., Udyoga Parva, Chapter 173).

#<AMBâJANMA># It is a place of sacred bath where the sage Nàrada usually resides. Those who die here will attain salvation (Mokùa) by Nàrada's blessing, according to M.B., Vana Parva, Chapter 83, Verse 81.

#<AMBâLIKâ># (1) The youngest of the three daughters of the King of Kà÷ã--Ambà, Ambikà and Ambàlikà. Vicitravãrya, son of øantanu married Ambikà and Ambàlikà. The mother of this princess was Kausalyà.
     2) %<Pàõóu's Mother.>% Vicitravãrya died before children were born to his wives. To avoid the extinction of the family, Satyavatã, mother of Vicitravãrya summoned Vyàsa, her other son and asked him to beget a son for Ambikà. Vyàsa obeyed his mother half-heartedly. Ambikà did not like the dark-complexioned, crudely attired Vyàsa. Still owing to the Mother's pressure, she passively submitted to the act. As a result of their union was born Dhçtaràùñra, who was blind from his birth. The grief-stricken mother called Vyàsa again and asked him to have union with Ambàlikà this time. As Ambàlikà's face was pale at the time of their union, a child with pale complexion was born to her. He was named Pàõóu. Having thus failed in both attempts, Satyavatã asked Ambikà to go to Vyàsa again. At night Ambikà secretly disguised her waiting-maid and sent her in her own place, to Vyàsa. The waiting-maid experienced exquisite pleasure in Vyàsa's company and as a result a most intelligent son was born to her. It was he who became the renowned Vidura. (M.B., âdi Parva, Chapter 106).

#<AMBARäúA I># A King of the Ikùvàku dynasty.
     1) %<Genealogy and Birth.>% From Viùõu was born in the following order: Brahmà-Marãci-Ka÷yapa.-Vivasvàn-Vaivasvatamanu-Ikùvàku-Vikukùi-øa÷àda-Pura¤jaya-Kukutstha-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Ambarãùa. Màndhàtà had three sons: Ambarãùa, Mucukunda and Purukutsa and fifty daughters. The Muni (Sage) Saubhari married the daughters.
     2) %<Ambarãùa's Yàga (sacrifice).>% In Vàlmãki Ràmàyaõa there is a story of Devendra's theft of the sacrificial cow from Ambarãùa's yàga÷àlà. Devendra could not bear the thought of King Ambarãùa winning worldrenown and glory by performing yàgas. Therefore Indra stole the sacrificial cow and took it away. The Upàdhyàya (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 Bhçgutuïga where the sage ècãka 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. ècãka had three sons. The eldest was his father's favourite and the youngest was the mother's pet. In the end, ècãka sold the second son, øuna÷÷epha in return for 100,000 cows.
     On his return journey with øuna÷÷epha the king rested for a while at Puùkara Tãrtha. There øuna÷÷epha happened to meet his uncle Vi÷vàmitra and complained to him about his sad plight. øuna÷÷epha's wish was that the king's yàga should be performed and at the same time his own life-span should be extended. Vi÷vàmitra promised to save øuna÷÷epha. He called Madhucchandas and his other sons and said to them: "One of you must take the place of Ambarãùa's sacrificial cow and save the life of øuna÷÷epha. God will bless you."
     But none of the sons of Vi÷vàmitra was prepared to become the sacrificial cow. Vi÷vàmitra uttered a curse on his sons that they would have to spend a thousand years on earth, eating dog-flesh. Then he turned to øuna÷÷epha and told him that if he prayed to the gods at the time of Ambarãùa's yaj¤a, they would save him.
     So øuna÷÷epha went to Ambarãùa's yàga÷àlà. As ordered by the assembled guests, Ambarãùa bound øuna÷÷epha and had him dressed in blood-red robes, ready for the sacrifice. øuna÷÷epha began to praise and pray to the gods. Soon Indra appeared and blessed him with longevity. He also rewarded Ambarãùa for his yàga. Thus øuna÷÷epha was saved.\<*>\ (Vàlmãki Ràmàyaõa Bàla Kàõóa, Sarga 61).
     3) %<Ambarãùa and Durvàsas.>% In Bhàgavata we see a story which describes how the Sudar÷ana Cakra which emerged from Ambarãùa's forehead chased Durvàsas in all the three worlds. Ambarãùa was a devout worshipper of Viùõu. From the very beginning of his reign, peace and prosperity spread all over the country. Mahàviùõu who was pleased with the deep piety and devotion of Ambarãùa appeared to him and bestowed on him the control of his (Viùõu's) Sudar÷ana Cakra. After that Ambarãùa started the observance of Ekàda÷ã vrata. The rigour of the observance alarmed even Indra. He decided to obstruct the observance somehow or other. At that time, Durvàsas arrived in devaloka. Indra instigated Durvàsas to spoil the Ekàda÷ã observance of Ambarãùa.
     Durvàsas went to Ambarãùa's palace. There the King received him with due respect and sent him to the river Kàlindã for his bath and morning rites. Durvàsas went for his bath and deliberately stayed away till the conclusion of Ambarãùa's Ekàda÷ã observance. At the end of the observance, after feeding the gods with his offerings, Ambarãùa kept the remaining portion for Durvàsas. After his bath etc., Durvàsas returned, but he was furious when he was offered the leavings of the food of the gods and refused to take any food. In his anger he advanced towards Ambarãùa. A terrible monster Kçtyà emanated from the Maharùi and was about to destroy Ambarãùa. Ambarãùa at once called upon Sudar÷ana Cakra, which appeared instantly and after cutting the throat of Kçtyà, turned against Durvàsas. Terrified by it, Durvàsas began to flee for life. The Cakra pursued him at his heels. Durvàsas went to Indra and sought refuge with him. But the Cakra followed him there. Indra pleaded helplessness. Then the Maharùi went to Brahmà and sued for his help. There also the Cakra pursued him. Brahmà sent him to øiva. øiva was also unable to give him shelter. Sudar÷ana continued to chase him. Durvàsas then sought shelter with Mahàviùõu. Viùõu told him plainly that there was no alternative but to go and sue for mercy to Ambarãùa himself and advised him to do so. At last Durvàsas returned to Ambarãùa and begged his pardon. Ambarãùa saved him from Sudar÷ana Cakra and described to him the glory resulting from the observance of Ekàda÷ã vrata. (Bhàgavata, Navama Skandha).
     4) %<Other Details>% (1) Ambarãùa performed a yàga in the Yamunà valley. (M.B., âdi Parva, Chapter 1, Verse 277; Bhãùma Parva, Chapter 9, Verse 6; Vana Parva, Chapter 129, Verse 2).
     (2) Maharùi Durvàsas recalled Ambarãùa's power. (M.B., Vana Parva, Chapter 263, Verse 33).
     (3) The Sage Vyàsa once told Dharmaputra that Ambarãùa was one of the 16 great kings who lived in ancient times. The 16 reputed Kings were: Marutta, Suhotra, Paurava, øibi, ørã Ràma, Bhagãratha, Dilãpa, Màndhàtà, Yayàti, Ambarãùa, øa÷abindu, Gaya, Rantideva, Bharata, Pçthu and Para÷uràma. (M.B., Droõa Parva, Chapter 64).
     (4) Ambarãùa fought single-handed against thousands of Kings. (M.B., Droõa Parva, Chapter 64).
     (5) He performed one hundred yàgas. (M.B., Droõa Parva, Chapter 64).
     (6) Ambarãùa once questioned Indra about his (Ambarãùa's) army Chief Sudeva becoming more mighty than himself. (M.B., øànti Parva, Chapter 98, Verses 6-11).
     (7) Ambarãùa gave 110 crores of cows to the Brahmins. (M.B., øànti Parva, Chapter 234, Verse 23).
     (8) Ambarãùa was also among the Munis who committed theft of Agastya's lotuses. (M.B., Anu÷àsana Parva, Chapter 94, Verse 24).
     (9) Besides giving cows to Brahmins, Ambarãùa gave them the country also. (M.B., Anu÷àsana Parva, Chapter 137, Verse 8).
\<*) The story of øuna÷÷epha may be seen with slight variations in the Devã Bhàgavata and other Puràõas. In those versions, øuna÷÷epha has been described as the sacrificial cow at Hari÷candra's yàga, and moreover, Ajãgarta is referred to as the father of øuna÷÷epha. (Brahmàõóa Puràõa, Chapter 58 gives the same story as in Vàlmãki Ràmàyaõa).>\

#<AMBARäúA II># When Balabhadraràma entered the lower world (Pàtàla) after death, among the Nàgas who welcomed him, there was one called "Ambarãùa". (M.B., Mausala Parva, Chapter 4, Verse 16).

#<AMBAúòHA I># King ørutàyu, who belonged to the party of the Kauravas was the ruler of Ambaùñha land and so he was called Ambaùñha. (M.B., Bhãùma Parva, Chapter 96, Verses 39-40). He was killed in the fight with Arjuna. (M.B., Droõa Parva, Chapter 93, Verses 60-69).

#<AMBAúòHA II># There was a hero called Ambaùñha among the warriors on the side of the Pàõóavas. (M.B., Droõa 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.

#<AMBAúòHA III># See the word "VARöA".

#<AMBAúòHAM># A region in ancient India. It is believed that it was to the north of Sindha (M.B., Sabhà Parva, Chapter 37, Verse 7).

#<AMBHORUHA># A son of Sage Vi÷vàmitra. (M.B., Anu÷àsana Parva, Chapter 4, Verse 59).

#<AMBIKâ I># Elder sister of Ambàlikà. (See AMBâLIKâ).

#<AMBIKâ II># Another name of Pàrvatã. (Agni Puràõa, Chapter 12).

#<AMBUMATä># A river. (M.B., Vana Parva, Chapter 83, Verse 56).

#<AMBUVâHINä># A river. (M.B., Bhãùma Parva, Chapter 9, Verse 27). Praising this river at dawn and dusk will bring divine grace. (M.B., Anu÷àsana Parva, Chapter 165, Verse 20).

#<AMBUVäCA># One of the Kings of Magadha. He had a minister named Mahàkarõi. (M.B., âdi Parva, Chapter 203, Verses 17-19).

#<AýHU># An Asura in the period of the ègveda. 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. (ègveda, Maõóala 1, Anuvàka 11, Såkta 63, Khaõóa 7).

#<AMITADHVAJA># A Ràkùasa. (M.B., øànti Parva, Chapter 227, Verse 50).

#<AMITAUJâ># A mighty Kùatriya King of the Pà¤càla kingdom. He was born from the element of a Ràkùasa named Ketumàn. Before the Pàõóavas went to war, they had sent an invitation to him. He was one of the distinguished royal allies of the Pàõóavas. (M.B., âdi Parva, Chapter 67, Verse 12; Udyoga Parva, Chapter 4, Verse 12; Udyoga Parva, Chapter 71, Verse 11).

#<AMITRAJIT># A King. In his country there were innumerable øiva temples. Nàrada Muni who was delighted by this sight, went to the Palace and said to Amitrajit: "In the city of Campakàvatã there is a Gandharva virgin named Malayagandhinã. She has been abducted by Kaïkàlaketu, a Ràkùasa. She has promised to marry the person who will rescue her from him. Therefore please save her from the Ràkùasa." As suggested by Nàrada Amitrajit killed Kaïkàlaketu in battle and recovered Malayagandhinã and married her. Vãra was their son. (Skanda Puràõa).

#<AMOGHA I># A Yakùa who accompanied øiva when the latter once went on a journey to Bhadravaña. (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).

#<AMOGHA III># A synonym of øiva. (M.B., Anu÷àsana Parva, Chapter 17, Verse 114).

#<AMOGHA IV># A synonym of Viùõu. (M.B., Anu÷àsana Parva, Chapter 149, Verse 25).

#<AMOGHA(M)># An Agni which originated from Bçhaspati's family. (M.B., Vana Parva, Chapter 222, Verse 24).

#<AMOGHâ># øantanu Maharùi's wife. Once Brahmà visited øantanu Maharùi's â÷rama. As the Maharùi was not at home, it was Amoghà who received the guest with due reverence. Fascinated by the irresistible charm of Amoghà, Brahmà had an involuntary emission of seminal fluid. He felt ashamed of his own weakness and left the â÷rama immediately. The Maharùi who returned to the â÷rama soon after, came to know from his wife whose semen it was. He asked Amoghà to accept Brahma Deva's precious semen and not to let it be wasted. Being a devoted wife, she accepted it, but unable to bear the divine pregnancy, she deposited it in the water lying in the valley of the Yugandhara mountain. From that time, it became a place of holy bath, known as Lohita. It was by bathing in this holy water that Para÷uràma washed away his sin of annihilating the Kùatriyas. (Padma Puràõa, Sçùñi Khaõóa, 55).

#<AMPIòòA># A name for barbers. 'Ampiñña' is derived from the Sanskrit word "Ambiùñhaþ". The word Ambiùñhaþ 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 Ambiùñhas. Ampiñña is a corrupted form of Ambiùñha. (Dravidian Philology).
     Barbers sometimes style themselves as "Pandits". It is on the basis of this that we have today, "All Kerala Pandit Sabha" and other similar names. There is a legend on the basis of which this community has assumed the title of "Pandit".
     Long ago when ørã Buddha was about to go to the forest for performing Tapas, thousands of people flocked together to have his dar÷ana. 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".

#<AMèTâ># Daughter of a King of Magadha. She was the wife of Ana÷va and mother of Parãkùit. (M.B., âdi Parva, Chapter 95, Verse 41).

#<AMèTAM># (See PRâMèTAM).

#<AMèTAM># A delicious and precious food obtained from the ocean of Milk when the Devas and Asuras churned it. In Chapter 152 of Agni Puràõa, the word "Mçtam" is defined as wealth received by begging and "Amçtam" as wealth received without begging, and "Pràmçtam" as another kind of wealth obtained without begging.
     1) %<Cause of Kùãràbdhi-mathanam.>% (Churning of the Sea of Milk)--Once when Maharùi Durvàsas was travelling through a forest, he met the Apsarà woman, Menakà, with a garland of Kalpaka flowers in her hand. The fragrance of the flowers filled the whole forest. Durvàsas approached Menakà and requested her to give the garland to him. The Vidyàdharã (Apsarà woman) prostrated before the Maharùi with reverence and presented the garland to him. Wearing that garland on his hair, Durvàsas went to devaloka.
     There he saw Indra riding on his elephant, Airàvata, accompanied by his retinue of Devas. The Maharùi took the rare garland from his head and presented it to Indra, the King of Devas. Indra received the garland and placed it on Airàvata'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.
     Durvàsas, 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 Maharùi. The furious Muni continued: "I am not soft-hearted; nor am I of a forgiving nature. Other Munis may forgive. Remember, I am Durvàsas. You have become so haughty because other Munis like Vasiùñha and Gautama have been flattering you too much." Having said this Durvàsas went his way. Indra returned to Amaràvatã.
     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 yàgas 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 Brahmà. Brahmà led them to Mahàviùõu. They all joined in praising Viùõu 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 Amçtam from it by churning it with Mahàmeru as the churning staff and Vàsuki as the rope. The Amçtam (Amçta) 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 Amçtam."
     2) %<Churning of the Milk Sea.>% After Viùõu had vanished, the Devas made a treaty with the Asuras and began to work for getting Amçtam. 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 Vàsuki as the rope. The party of Devas was posted at the tail-end of Vàsuki while the Asuras took their stand at the head. The Asuras became enervated by the fiery breath coming out of Vàsuki's mouth. The clouds which were blown by that breath invigorated the Devas.
     Mahàviùõu 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, Mahàviùõu pressed down the Manthara Mountain from above.
     While churning the Milk Sea like this, the first object that rose to the surface was Kàmadhenu. Both Devas and Asuras were strongly attracted towards Kàmadhenu While all were standing spellbound, Vàruõãdevã with her enchanting dreamy eyes next appeared on the surface. Pàrijàtam was the third to appear. Fourth, a group of Apsarà women of marvellous beauty floated up. The Moon appeared as the fifth. øiva received the Moon. The venom which came out of the Milk Sea as the sixth item, was absorbed by Nàgas. After that arose Bhagavàn Dhanvantari, dressed in pure white robes and carrying a Kamaõóalu in his hand filled with Amçtam. All were delighted at this sight. Next Mahàlakùmã made her appearance in all her glory with a lotus in her hand and seated in an open lotus flower. Gandharvas sang celestial songs in her presence; Apsarà women danced. For her bath, the Gaïgà river arrived there with her tributaries. The Milk Sea itself took on physical form and offered her a garland of everfresh lotus flowers. Brahmà bedecked her with ornaments. After that Lakùmãdevã, fully adorned in all her magnificent jewels, in the presence of all Devas, joined the bosom of Mahàviùõu. The Asuras were displeased at it. They snatched the pot of Amçtam from Dhanvantari and fled away.
     3) %<How Amçtam was recovered.>% With the loss of Amçtam, the Devas were in a fix. They began to consider how the pot of Amçtam could be recovered. Accordingly Mahàviùõu transformed himself into a celestial virgin, Mohinã, 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, Mohinã 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 Amçtam to all of them and in the end she should marry one of them. Mohinã agreed, but added: "All of you should close your eyes. I shall serve Amçtam to all. He who opens his eyes last, must serve Amçtam to me and he will marry me".
     All of them accepted this condition. They sat in front of Mohinã with closed eyes. In a moment Mohinã left the place with the pot of Amçtam and went to devaloka.
     4) %<Ràhu's neck is cut.>% When the Asuras opened their eyes, Mohinã was not to be seen. Finding that they were betrayed, they were in great perplexity. All of them pursued Mohinã to devaloka. Devas had put the Sun and Moon gods on guard duty at the gates of devaloka. At the instance of the Asuras, Ràhu in disguise entered the divine assembly chamber. The Sun and Moon gods detected him and Viùõu with his weapon, Sudar÷ana Cakra cut open his neck. Swearing that he would wreak vengeance on the Sun and Moon Ràhu returned. In the 8th Skandha of Bhàgavata it is said that even now from time to time Ràhu 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 Amçtam. The enraged Asuras attacked the gods, who had gained strength and vigour by taking Amçtam. The Asuras were driven away in all directions. All the three worlds began to enjoy glory and prosperity again.
     6) %<Kalakåña.>% The story of how the deadly poison, Kàlakåña arose at the churning of the ocean of Milk, is given in M.B., âdi Parva, Chapter 18, Verses 42-45, as follows: After many precious things had come up Kàlakåña poison with fumes and flames, appeared on the surface of the ocean. Its strong smell caused a stupor in all the three worlds. Fearing that the world will perish, Brahmà requested øiva to swallow that poison. øiva gulped it down, but stopped it in his throat. From that day he became "Nãlakaõñha".
     7) %<The story of Airàvata.>% Indra's tusker Airàvata was responsible for the churning of the ocean of Milk. But in the Mahàbhàrata, âdi Parva, Chapter 18, Verse 42 it is said that a white elephant with four tusks arose during the churning of the ocean of Milk and that Devendra caught and tamed it. This is an obvious contradiction. Besides, in Vàlmãki Ràmàyaõa, Araõyakàõóa, 14th Sarga, the wounded Jañàyu describing his family history to ørã Ràma, gives the following account about the origin of Airàvata:
     Ka÷yapa, one of the Prajàpatis, married the eight daughters of Dakùa. One of them named Krodhava÷à had ten daughters by Ka÷yapa. They were: Mçgã, Mrgamadà, Hari, Bhadramadà, Màtaïgã, øàrdåli, øvetà, Surabhi, Surasà and Kadru. Of them Bhadramadà gave birth to a daughter, Iràvati. The tusker Airàvata is Iràvatã's son.
     An explanation for this discrepancy may be seen in Viùõu Puràõa, 3rd Section, Chapter 1. Now six Manvantaras have passed (See 'MANVANTARA'). This is the seventh Manvantara. Each Manvantara has a new Indra. According to this, different Indras have their own Airàvatas. This is the only explanation for this apparent contradiction.
     8) %<Amçtam and Garuóa.>% There is another story about Amçtam which says that Garuóa once went to devaloka and brought Amçtam from there to be given to the Nàgas, but Devendra came down and took it back. This story is given in Mahàbhàrata from Chapter 27 onwards. Vinatà, a wife of Ka÷yapa gave birth to Garuóa and Kadru and her sister gave birth to the Nàgas. Once there was a dispute between Vinatà and Kadru. Vinatà said that the hairs on the tail of Uccai÷ravas, Devendra's horse, were white but Kadru asserted that they were black. To settle the dispute they made a bet. The condition was that the loser must become the servant maid of the winner. As instructed by Kadru, some of the Nàgas went in advance and hung down from the tail of Uccai÷÷ravas, thus giving the false appearance of a tail with black hairs. By this trick Vinatà lost the bet and had to become Kadru's servant maid. As a result of it, the task of looking after Kadru's children became Garuóa's duty. Kadru told him that if he fetched Amçtam from devaloka and gave it to the Nàgas, she was prepared to release him from the bondage. So Garuóa flew up to devaloka, fought with the gods and defeated them. He returned with the pot of Amçtam and gave it to the Nàgas. The Nàgas went to take their bath after placing the pot on darbha grass spread on the floor. Just then Devendra swooped down and carried away the pot of Amçtam to devaloka. When the Nàgas returned after their purifying bath, the pot was not to be seen. In their greed they began to lick the darbha grass on which the pot was placed. The sharp edge of the grass cut their tongues into two. This is why the Nàgas (snakes) came to have forked tongues.
     Amçtam which has been thus recovered after many such adventures, is still preserved carefully in devaloka. [(1) M.B., âdi Parva, Chapter 17. (2) M.B., âdi Parva, Chapter 27, verse 16. (3) M.B., âdã Parva, Chapter 30, Verse 2. (4) Vàlmãki Ràmàyaõa, Araõya Kàõóa, 35th Sarga. (5) Viùõu Puràõa, Section 1, Chapter 9. (6) Agni Puràõa, Chapter 152. (7) Bhàgavata, 8th Skandha. (8) Uttara Ràmàyaõa.]

@<[Page 33a]>@

#<AýøA># A sage of the family of Marãci.
     1) %<Genealogy.>% He was descended from Viùõu through Brahmà, Marãci and Ka÷yapa.
     2) %<Birth.>% Marãci was one of the six sons, all çùis, of Brahmà. These six sons, born parthogenetically of Brahmà, were: Marãci, Aïgiras, Atri, Pulastya, Pulaha and Kratu. Marãci had a son named Ka÷yapa. Ka÷yapa married the thirteen daughters of Dakùa. The eldest of them, Aditi, gave birth to twelve sons Dhàtà, Aryaman, Mitra, øakra, Varuõa, Aü÷a, Bhaga, Vivasvàn, Påùan, Savità, Tvaùñà and Viùõu. Aü÷a is one of these twelve sons who have been called the twelve âdityas. (See Chapter 65 of âdi Parva of the Mahàbhàrata).
     3) %<Events.>% The Mahàbhàrata says (øloka 66, Chapter 123) that Aü÷a was present at the time of Arjuna's birth when several devas had come there to see the infant. In øloka 34, Chapter 45 of øalya Parva it is said that Aü÷a was present on the occasion of the Abhiùeka of Skandadeva. Aü÷a is said to have presented to Skandadeva five good warriors: Parigha, Vaña, Bhãma, Dahana and Dahati.

#<AýøAPâYA># Name of a priest (ètvik) qualified to officiate at a sacrifice. This priest officiated at the sacrifice (yaj¤a) performed by Brahmà at Puùkarakùetra. (See Chapter 34 of Padma Puràõa).

#<AýøâVATâRA># The incarnation of God on earth is called avatàra. When the incarnation is only partial, that is, when only some of the divine elements incarnate, it is called aü÷àvatàra (Aü÷a=part). Chapters 54 to 64 of âdi Parva of the Mahàbhàrata give us a list of the gods who have incarnated partially. The following list of devas and their aü÷àvatàras is based upon the account given in the fourth Skandha of ørã Mahàdevã Bhàgavata.
     Name of the god     Name of the aü÷àvatàra
     1. Ka÷yapa      Vasudeva
     2. âdi÷eùa     Balabhadra
     3. Nàràyaõarùi     ørã Kçùõa
     4. Yamadharma     Yudhiùñhira
     5. A÷vinãdevas     Nakula and Sahadeva
     6. Dharma     Vidura
     7. øiva     A÷vatthàmà
     8. Gandharvaràja     Devaka
     9. Aùñavasu     Bhãùma
     10. Marudgaõa     Kçpa; Kçtavarmà
     11. Aditi     Devakã
     12. Nararùi     Arjuna
     13. Vàyu     Bhãmasena
     14. Sårya     Karõa
     15. Bçhaspati     Droõa
     16. Varuõa     øantanu
     17. Marut     Viràña
     18. Haüsa     Dhçtaràùñra
     19. Dvàpara     øakuni
     20. Pàvaka     Dhçùñadyumna
     21. Kali     Duryodhana
     22. Ràkùasa     øikhaõóã
     23. Varuõa     Drupada
     24. Vi÷vedevas     Sons of Pà¤càlã
     25. Dhçti     Màdrã
     26. Vipracitti     Jaràsandha
     27. Hayagrãva     Ke÷i
     28. Bàùkala     Bhagadatta
     29. Lamba     Pralamba
     30. Sanatkumàra     Pradyumna
     31. Lakùmã     Pà¤càlã
     32. Siddhi     Kuntã
     33. Mati     Gàndhàrã
     34. Jaya     Hiraõyàkùa
     35. Vijaya     Hiraõyaka÷ipu
     36. Hiraõyàkùa     Ràvaõa
     37. Hiraõyaka÷ipu     Kumbhakarõa
     38. Ràvaõa     øi÷upàla
     39. Kumbhakarõa     Daõóavaktra
     40. Prahlàda     øalya
     41. Kàlanemi     Kaüsa
     42. Anuhlàda     Dhçùñaketu
     43. Khara     Dhenuka.
     (For more details see under the word, AVATâRA).

#<AýøUDHANAPATTANA># Name of an ancient town in North India. Bharata passed through this town while going to Ayodhyà from Kekaya after Da÷aratha's death. Vàlmãki has described this town in the Ràmàyaõa in this context.

#<AýøUMâN># Name of a King belonging to the Solar dynasty (Sårya Vaü÷a).
     1) %<Genealogy.>% Aü÷umàn was descended from Viùõu through Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvatamanu-Ikùvàku-Vikukùi-øa÷àda-Pura¤jaya-Kakutstha-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Arya÷van-Vasumanas-Sudhanvà-Traiyyàruõa-Satyavrata-Tri÷aïku-Hari÷candra-Rohità÷va-Harita-Cu¤cu-Sudeva-Bharuka-Bàhuka-Sagara-Asama¤jas-Aü÷umàn.
     2) %<Birth.>% Sagara, a king of the Sårya vaü÷a, (mentioned above) had two wives, Sumati (Vaidarbhã) and Ke÷inã (Saibà) by name. Ke÷inã gave birth to a son named Asama¤jas. Aü÷umàn was the son of Asama¤jas and the father of the famous Bhagãratha. (See under the title, BHAGäRATHA).
     3) %<Some other details.>% Aü÷umàn was one of the Kings who attended the Svayaüvara of Pà¤càlã. (Vide øloka 11, Chapter 185 of âdi Parva of the Mahàbhàrata).

#<AýøUMâN II># There is a reference to one Aü÷umàn in the course of the description of the Vi÷vedevas.

#<AýøUMâN III># King of Bhoja who was killed by Droõa in the war at Kurukùetra (Vide øloka 14, Chapter 6 of Karõa Parva).

#<AýøUMATä># The daughter of the Gandharva King named Dramila. Her story is narrated in the øiva Puràõa to illustrate the benefits of performing the Pradoùa-Vrata. Såta expatiates on the importance and advantages of Pradoùa-Vrata to a number of sages in Naiüi÷àraõya. King Satyaratha was a scrupulous observer of Pradoùa-Vrata. Unfortunately he defaulted in his observance of the Vrata owing to unavoidable circumstances and, after his death, was born again as the King of Vidarbha. He was killed in a battle by the King of Sàlva and his wife, pregnant at that time, fled to a forest. She gave birth to a son on the bank of a river. Then, when she stepped into the river to drink some water, she was carried away by a crocodile. Presently a Brahmin woman named Uùà happened to pass that way with her son named øucivrata. Seeing a newborn infant there, that Brahmin woman took him, gave him the name, Dharmagupta and brought him up as her own son. According to the advice of a pious Brahmin named øàõóilya, both øucivrata and Dharmagupta started performing Pradoùa-Vrata. Lord øiva was pleased with them and gave them much wealth. Dharmagupta happened to meet Aü÷umatã, 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 Pradoùa-Vrata Dharmagupta was able to return to Vidarbha, defeat King Sàlva and regain his kingdom from him.

#<AMæRTARAYAS># He was a renowned King of ancient Bhàrata and the father of King Gaya. Amårtarayas received a sword from Påru. (M.B., øànti Parva, Chapter 166, Verse 75).

#<ANâDäPAKA># (See Pa¤catantra).

#<ANâDHèúòI I># A King of the Påru dynasty.
     1) %<Genealogy.>% Descended from Viùõu thus: Viùõu-Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvan-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷van-Anàdhçùñi.
     Anàdhçùñi is a son born to Raudrà÷va by Mi÷rake÷ã, an Apsar woman. (M.B., âdi Parva, Chapter 94, Verses 8-12). Anàdhçùñi has two synonyms, èceyu and Anvagbhànu.

#<ANâDHèúòI II># Verse 58, Chapter 14 of Sabhà Parva mentions seven great Yàdavas. One Anàdhçùñi is named amongst the seven. This Anàdhçùñi was present at the marriage of Abhimanyu at Ipaplavanagara. (M.B., Viràña Parva, Chapter 72, Verse 22). There was one Anàdhçùñi also amongst the warriors who encompassed Arjuna and Kçùõa at the battle-field of Kurukùetra. (M.B., Udyoga Parva, Chapter 151, Verse 67). He was the son of King Vçddhakùema. Hence he was called Vàrddhakùemi also.

#<ANâDHèúYA># One of the Kauravas. (M.B., âdi Parva, Chapter 67, Verse 105).

#<ANâGATA># (See PA¥CATANTRA).

#<ANAGHA I># Son of Vasiùñha. He had seven sons, by his wife ærjà. They were: Rajas, Gotra, ærdhvabàhu, Savana, Anagha, Sutapas and øukra. Holy characters, they became the saptarùis of the age of the third Manu. (Manvantara).

#<ANAGHA II># was a Gandharva. He participated in the birthday celebrations of Arjuna. (M.B., âdi 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 Anagha is mentioned among the children of Garuóa. (M.B., Udyoga Parva, Chapter 101, Verse 12).

#<ANAGHA VI># Used as a synonym of øiva. (M.B., Anu÷àsana Parva, Chapter 17, Verse 38).

#<ANAGHA VII># A synonym of Viùõu. (M.B., Anu÷àsana Parva, Chapter 149, Verse 29).

#<ANAGHAM># A place in ancient India. (M.B., Sabhà Parva, Chapter 30, Verse 9).

#<ANAGNI(S)># They are Pitçs. Pitçs like Agniùvàttas, Barhiùads, Anagnis, Sàgnis were offsprings of Brahmà. Two damsels, Menà and Dhàriõã were born to them of Svadhà. (Agni Puràõa, Chapter 20).

#<ANALâ I># A daughter of Dakùa. Some of the other daughters are Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu and Analà. These daughters were married to Ka÷yapa, son of Marãci. Trees, creepers etc. owe their origin to Analà. (Vàlmãki Ràmàyaõa, Araõya kàõóa, Canto 14).

#<ANALâ II># Another Analà is referred to in Verse 71, Chapter 66 of âdi Parva, in M.B. This Analà was the wife of Ka÷yapa and a great granddaughter of Krodhava÷à, the daughter of Dakùa. Krodhava÷à begot øvetà, and she Surabhã; Rohiõã was the daughter of Surabhã and Analà was Rohiõã's daughter.

#<ANALâ III># Daughter of Màlyavàn born of Sundarã. She was married to Vi÷vàvasu. Kumbhãnasã was her daughter. (Vàlmãki Ràmàyaõa, Uttarakàõóa).

#<ANâLAMBA># A sacred pool. A bath in the pool is as efficacious as the Puruùamedha yaj¤a. (M.B., Anu÷àsana Parva, Chapter 25, Verse 32).

#<ANAMITRA I># A king of the Solar dynasty. The âtmapuràõa refers to him as the son of Nighna.

#<ANAMITRA II># Anamitra, son of Dhçùña is referred to as a king of the Yàdavas in âtmapuràõa.

#<ANAMITRA III># One Anamitra, son of Vçùõi is referred to in Matsyapuràõa. He was the father of øini.

#<ANAMITRA IV># A son born to King Kroùñà and his wife Màdrã.

#<ANAMITRA># Father of Càkùuùa, the Manu of the 6th Manvantara and son of sage Anamitra. (See ânanda).

#<ANâNATA># A sage. (ègveda, Maõóala 4, Såkta 175).

#<ANAðGA I># Son of Kardamaprajàpati, and a king reputed for his love of the people and unparallelled integrity. He had a son called Atibala. (M.B., øànti Parva, Chapter 59, Verse 91).

#<ANAðGA II># (See Kàmadeva).

#<ANAðGA># A river in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 35).

#<ANANTA I># (âDIøEúA).
     1) %<Genealogy.>% Mahàviùõu begot Brahmà and he the Prajàpatis and Ananta (âdi÷eùa) is one of the Prajàpatis. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 14, Verse 7). Ananta is also referred to as the son of Ka÷yapa, one of the Prajàpatis born of Kadrå. (M.B., âdi Parva, Chapter 105, Verse 41). Also Balabhadraràma, elder brother of ørã Kçùõa was a partial incarnation of Ananta.
     2) %<Differences with mother.>% Vinatà and Kadrå were two wives of Ka÷yapa prajàpati. Garuóa was born as Vinatà's son and numerous serpents like Ananta, Vàsuki, Takùaka, Kàrkkoñaka were sons of Kadrå. Once a controversy developed between Vinatà and Kadrå, the latter saying that there were a few black hairs on the tail of Airàvata 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 Kadrå, the same night, asked her sons to go and stay suspended in the hairs of Airàvata'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. Kadrå cursed these disobedient children of hers to die at the serpent yaj¤a of Janamejaya, whereupon Ananta and his supporters departed in sorrow. (M.B., âdi Parva, Chapter 65).
     3) %<Ananta's new engagement.>% Departing thus from his mother Ananta visited sacred centres like Gandhamàdana, Badarã and practised austerities. And, Brahma appeared before Ananta and asked him not to worry, but to go to the nether world and support the world on his hoods. Brahmà also told him that Garuóa would render him all help in the new task. Blessed thus by Brahmà, Ananta gladly took up the new job. (M.B., âdi Parva, Chapter 36, Verse 24).
     4) Ananta has another abode in the palace of Varuõa in the west. (M.B., Udyoga Parva, Chapter 110, Verse 18).
     5) %<Ananta's prowess.>% About Ananta's prowess Viùõu Puràõa has the following to say: At the bottom of Pàtàla there is a base (Tàmasic) form of Viùõu called âdi÷eùa. Even the Dànavas and the Daityas are not able to describe the attributes of that form. The Siddhas call this âdi÷eùa Ananta who is worshipped by Devas and çùis. 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. âdi÷eùa 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 Kailàsa beautified with garlands of clouds and by the flow of the Gaïgà. ørã Devã and Vàruõã Devã serve Ananta who holds in one hand a làügala and in the other a mace (måsala). As the deluge (end of a yuga Kalpànta) approaches Rudra emanates from the faces of Ananta and consumes the three worlds. âdi÷eùa 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, Nàgas, Càraõas 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). (Viùõu Puràõa, Part 2, Chapter 5).
     6) %<The land of Ananta.>% Pàtàla 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 Saïkarùaõa 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 Saïkarùaõa will appear with other Rudras and weapons like tridents (Tri÷åla). Other serpents bow at the feet of Ananta, who is supremely beautiful with divine lustre. (Devã Bhàgavata, Skandha 8).

#<ANANTA II># A synonym of the Sun God. (M.B., Vana Parva, Chapter 3, Verse 24).

#<ANANTA III># A synonym of ørã Kçùõa. (M.B., Udyoga Parva, Chapter 70, Verse 14).

#<ANANTA IV># One of the military captains of Skanda. (M.B., øalya Parva, Chapter 45, Verse 57).

#<ANANTA V># A synonym of Viùõu. (M.B., Anu÷àsana Parva, Chapter 149, Verse 83).

#<ANANTA VI># A synonym of øiva. (M.B., Anu÷àsana Parva, Chapter 17, Verse 135).

#<ANANTâ># Wife of Janamejaya, son of King Påru.

#<ANANTA># The abode of Ananta in the nether regions. (Devã Bhàgavata, Canto 8). (There are certain indications that Ananta refers to Trivandrum, Capital city of the Kerala State. Explanations of words like Svarga, Bhåmi, Pàtàla, Ananta, Deva, Asura, throw much light on this inference).

#<ANANTAVIJAYAM># The conch of Dharmaputra. It was blown during the great war. (M.B., Bhãùma Parva, Chapter 25, Verse 15).

@<[Page 35b]>@

#<ANAPâYACOLA># A King of the Cola country, 10631112. The Tamil poet Sekhilar who composed the twelfth song of the great øaiva religious book called Tirumurayil was a minister of this King.

#<ANARAKATäRTHA># A sacred pool. Brahmà, along with Viùõu and others bathe daily in this sacred pool. Therefore, it is said that the sins of all those who bathe in the pool will be washed off.

#<ANARAöYA># (ANâRAöYA). A King of the Ikùvàku dynasty. (M.B., âdi Parva, Chapter 1, Verse 236). For genealogy, see IKúVâKU. Anaraõya was a vegetarian. (M.B., Anu÷àsana Parva, Chapter 115, Verse 59). Ràvaõa once attacked his country whom he challenged to a duel. In the duel Anaraõya died. Before dying he cursed Ràvaõa that he would be killed by Ràma, son of King Da÷aratha. (Brahmàõóa Puràõa, Chapter 45).

#<ANâRAöYA># (See ANARAöYA).

#<ANARKA(M)># A king born in King Kaipla's dynasty. (Agni Puràõa, Chapter 278).

#<ANASA># (ASAýGA). A brother of Akråra. (Bhàgavata, Da÷ama Skandha).

#<ANASæYâ># Wife of Sage Atri, son of Brahmà. (Viùõu Puràõa, Part 1, Chapter 10).
     1) %<Genealogy.>% From Mahàviùõu were born in order Brahmà, Svàyambhuva Manu, Devahåti, Anasåyà. To Svàyambhuva, son of Brahmà, was born by his wife øataråpà five children: Uttànapàda, Priyavrata, âhuti. Devahåti and Prasåti and Devahåti was married to Kardama, son of Brahmà. They begot two daughters, Kalà and Anasåyà. Marãci married Kalà and Atri married Anasåyà. (Bhàgavata, Skandha 1, Chapter 4).
     2) %<The Tapa÷÷akti of Anasåyà.>% Once upon a time, rains having failed for ten years the whole world sweated in agony and river Gaïgà got dried up. Famine stalked the world. In this dire contingency it was the tapa÷÷akti of Anasåyà that made trees bear fruits and Gaïgà to flow again. Also, she converted ten days into nights on the request of the Devas.
     During their forest life Ràma and Sãtà reached the hermitage of sage Atri, and the sage and Anasåyà treated the guests sumptuously. The above story about the tapa÷÷akti of Anasåyà was told then by Atri. The story helped to increase Ràma's respect for Anasåyà. Anasåyà gave Sãtà all proper advice. She taught Sãtà that absolute service to husband is the greatest tapas ordained to women. Anasåyà gave to Sãtà a very sacred garland and a sublime gem. And, after that Ràma and Sãtà left the hermitage. (Vàlmãki Ràmàyaõa, Ayodhyàkàõóa, Cantos 117 and 118.).
     3) %<Sons of Anasåyà.>% She had three sons: Dattàtreya, Durvàsas and Candra. (Viùõu Puràõa, Part 1, Chapter 10). (The reason for Mahàviùõu being born as Dattàtreya, øiva as Durvàsas and Brahmà as Candra to Anasåyà is given under Atri).

#<ANAUPAMYâ># Wife of Bàõàsura. Once she developed an amorous interest in Nàrada, which led to some domestic quarrels. (Padma Puràõa, âdikàõóa, Chapter 14).

#<ANAVADYâ># Wife of Ka÷yapa, this Apsarà woman participated in the birthday celebrations of Arjuna. (M.B., âdi Parva, Chapter 122, Verse 62).

#<AöôA>#\<*>\ Såta, the disciple of Vyàsa said to the Munis at the Naimi÷àraõya about the creation of the Universe: In the beginning in the heavy universal darkness, the first seed of life (aõóa) appeared. (M.B., âdi Parva, Chapter 1, Verse 28).
\<*) AöôA. The primal seed (Aõóa=egg or seed) from which everything was born.>\

#<AöôAKAòâHA># The entire universe consisting of the fourteen worlds, which are: Bhåloka, Bhuvarloka, Svarloka, Maharloka, Janarloka, Tapoloka, Satyaloka, Pàtàla, Rasàtala, Mahàtala, Talàtala, Sutala, Vitala, Atala.

#<ANDHA I># An offspring of Ka÷yapa by his wife Kadrå. (M.B., Udyoga Parva, Chapter 103, Verse 16).

#<ANDHA II># There is a story in M.B., about a huntsman, Vañaka killing one Andha, an evil being. Andha whose form and shape were that of an animal, by doing tapas, became recipient of a boon for destroying everything. Brahmà rendered him blind lest the world perish, and that animal began to be known as Andha. When Andha began his programme of complete destruction many people rushed up to Vi÷vàmitra in his abode in the forest. Andha followed them. But, Vi÷vàmitra, in the interests of self-protection pointed out the refugees to Andha. As punishment for this sin Vi÷vàmitra had once to go to hell. This story was related by Kçùõa to Arjuna during the great war at Kurukùetra, and the reason for telling the story was this: During the fight Arjuna hesitated to aim arrows against Karõa. Enraged by this attitude of Arjuna Dharmaputra asked him to hand over his famous bow, Gàõóãva to ørã Kçùõa. Feeling insulted at this demand Arjuna, all on a sudden, drew his sword to do away with Dharmaputra. ørã Kçùõa, 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 Vi÷vàmitra to hell. (M.B., Karõa 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., âdi 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 Pàõóavas had sent to him a messenger soliciting military help.

#<ANDHAKA III># An Asura.
     1) %<Birth.>% This Asura was the foster son of Hiraõyàkùa. øiva was really his father. While once øiva was immersed in yoga his daughter closed his eyes playfully with her hands, and lo! a darkness rose and enveloped the whole place. From that darkness, with a sound as that of thunderbolt, appeared a Ràkùasa. He got the name Andhaka as he was born from darkness. At that time Hiraõyàkùa was doing tapas for a son. øiva 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 øiva disappeared. (Vàmana Puràõa, Chapter 63).
     2) %<Andhaka desires Pàrvatã with lust.>% One day overcome by erotic passion Andhaka said to his henchmen as follows: "He is my true friend who brings øiva's consort, Pàrvatã to me. Yes, he is my brother, nay, father even." Hearing these ravings of Andhaka, Prahlàda went to him and convinced him that Pàrvatã, in fact was his mother. But Andhaka was not quietened. Then Prahlàda explained to him the gravity of the sin of desiring other people's wives. Even this had no effect on Andhaka. He sent øambaràsura to øiva to ask for and bring Pàrvatã to him. øiva sent word to Andhaka that if the latter would defeat him in the game of dice Pàrvatã would be sent to him. Andhaka got enraged and rushed to mount Mandara and began a fight with øiva.
     3) %<Death.>% Defeated in the encounter, Andhaka craved for øiva's pardon. He admitted that Pàrvatã was his mother. He also prayed for øiva's blessings for removal of his Asurahood. øiva granted him the prayers. The sins and Asurahood of Andhaka were thus ended. øiva made him the head of the Asuras, named Bhçïgi. (Vàmana Puràõa, Chapter 63 etc.).

#<ANDHAKA(M)># A sacred pool. A dip in this pool will bring all the benefits of a Puruùamedha yaj¤a. (M.B., Anu÷àsana Parva, Chapter 25, Verses 32, 33).

#<ANDHAKâRAKA(M)># A place in the island of Krau¤ca. (M.B., Bhãùma Parva, Chapter 12, Verse 18).

#<ANDHAKARAM># A mountain in the island of Krau¤ca. (M.B., Bhãùma Parva, Chapter 12, Verse 22).

#<ANDHAKæPA(M)># In the Devã Bhàgavata Mahàviùõu describes 28 hells to Nàrada, and Andhakåpam is one of them. (see Naraka). Andhakåpa is reserved for those who kill either Brahmins or devotees of God or Sannyàsins (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. (Devã Bhàgavata, Aùñama Skandha).

#<ANDHATâMISRA># 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 Andhatàmisra. 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. (Devã Bhàgavata, Aùñama Skandha).

#<ANDHRA># (âNDHRA). 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 Mahàbhàrata. (M.B., Bhãùma Parva, Chapter 9, Verse 49).

#<ANDHRA># Warriors from Andhra were called Andhras. (M.B., Droõa Parva, Chapter 4, Verse 8).

#<ANDHRAKA I># Verse 24, Chapter 4 of Sabhà Parva, describes this king of Andhra De÷a as having sat in the assembly hall of the palace constructed by Maya at Indraprastha for the Pàõóavas. He was also present at the Ràjasåya Yaj¤a performed by Yudhiùñhira. (M.B., Sabhà Parva, Chapter 34, Verse 11).

#<ANDHRAKA II># The warriors of Andhra De÷a were called Andhrakas also. (M.B., Karõa Parva, Chapter 20, Verses 10 and 11). In the Bhàrata war the King of Pàõóya defeated those warriors. Kçùõa incited Arjuna to kill the Andhras and the Pulindas. (M.B., Karõa Parva, Chapter 73, Verses 19 to 21).

#<ANDHRAKA III># Andhrakas are classed with Mlecchas (lowest caste of people) in Verse 42, Chapter 207 of øànti Parva.

#<ANENAS I># A king of the Lunar dynasty (Candra Vaü÷a).
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Anenas.
     2) %<Birth.>% Puråravas had by his wife Urva÷ã six sons named âyus, ørutàyus, Satyàyus, Raya, Vijaya and Jaya. Of them, âyus, the eldest, had five sons named Nahuùa, Kùatravçddha, Ràji, Rambha and Anenas. Nahuùa had a son named Yayàti to whom were born the sons Påru, Yadu and others. The two dynasties of Yadu and Påru (Yaduvaü÷a and Påruvaü÷a) originate from them. To Anenas, brother of Nahuùa, a son named øuddha was born. øuddha begot øuci who begot Trikakup and a son named øàntarayas was born to Trikakup.

#<ANENAS II># A Mahàràja of the Ikùvàku dynasty.
     %<Genealogy.>% From Viùõu descended thus: Ka÷yapa-Vaivasvata Manu-Ikùvàku-øa÷àda-Kakutstha-Anenas.

#<AðGA># A King belonging to the Candra vaü÷a. (Lunar dynasty).
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Anudruhyu-Sabhànara-Kàlanara-Sç¤jaya-Titikùa-Ku÷adhçta-Homa-Sutapas-Bali-Aïga.
     2) %<Birth.>% Aïga, Kaliïga, Suhma, Kaõóra, Vaïga, Adrupa and Ana÷àbhu are the seven sons born to Bali, the son of Sutapas, by his wife Suteùõà, and the King Aïga 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 Bçhaspati. One day when Mamatà, Utatthya's wife, was pregnant, Bçhaspati 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 Bçhaspati out into the floor. Bçhaspati 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 'Dãrghatamas'. Dãrghatamas married Pradveùi. A son named Gautama was born to them. The duty of supporting Dãrghatamas 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 Suteùõà, who detesting the idea sent a øådrà woman Dhàtreyã in her stead and eleven children were born to them. By and by Dãrghatamas came to know of the deceit played by Suteùõà on him and he became very angry. But the King pacified him and pleased him again and Dãrghatamas begot five sons by Suteùõà. They were Aïga, Vaïga, Kaliïga, Pauõóra and Suhma. Dãrghatamas blessed them that they would become very famous. Aïga, Vaïga, Kaliïga, Pauõóra and Suhma were the five kingdoms ruled by Aïga, Vaïga, Kaliïga, Pauõóra and Suhma respectively. These five are the famous Kings of the Bàli family. (Mahàbhàrata, âdi Parva, Chapter 104).
     3) %<How Aïga got children.>% Once Aïga performed a horse sacrifice. But the gods did not appear to receive oblations. Holy seers said that the Gods refused to accept the oblations offered by the King because he was childless. So he performed the sacrifice called Putrakàmeùñi (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 Sunãthà ate the pudding, as a result of which a son was born to them. He was named Vena. This son was wicked. Because of his wickedness the King became so miserable that he left his kingdom and went on a pilgrimage. Since there was no other means the people enthroned Vena, who tortured his subjects beyond limit. (Bhàgavata, 4th Skandha, Chapters Band 14).

#<AðGADA I># A son of Bàli.
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Ka÷yapa-Indra-Bàli-Aïgada.
     2) %<Birth.>% Aïgada was the son of Bàli (the son of Indra) born of his wife Tàrà. (Mahàbhàrata, Vana Parva, Chapter 82, Stanza 28).
     a) Aïgada was a member of the group of monkeys sent by Sugrãva to find out Sãtà. (Vàlmãki Ràmàyaõa, Araõyakàõóa).
     b) He was the foremost among the group of monkeys who entered Madhuvana and ate the berries in the garden, on their return after the search for Sãtà.
     c) Aïgada was sent to the court of Ràvaõa as a messenger by ørã Ràma. (Ràmàyaõa, Yuddhakàõóa).
     d) In the battle between Ràma and Ràvaõa Aïgada combated with Indrajit. (Ràmàyaõa, Yuddhakàõóa).
     e) After his combat with Indrajit, Aïgada and his followers led an attack on the army of Ràvaõa. (Ràmàyaõa, Yuddhakàõóa).
     f) After the battle, ørã Ràma anointed Aïgada as the heir-apparent to the Kingdom of Kiùkindhà. The necklace which Bàli had given on his death to Sugrãva, was returned to Aïgada. (Uttara Ràmàyaõa).
     g) ørã Ràma returned to Ayodhyà after his forest life and celebrated a horse sacrifice. The sacrificial horse was caught and detained by King Suratha. Coming to know of this øatrughna sent Aïgada to deal with Suratha, who said that the horse was detained with the intention of meeting with ørã Ràma personally. Aïgada returned and told øatrughna what Suratha had said to him. (Padma Puràõa, Pàtàla Khaõóa).

#<AðGADA II># There was a prince called Aïgada 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., Droõa Parva, Chapter 25, Stanza 38).

#<AðGADA III># ørutakãrti the wedded wife of øatrughna, brother of ørã Ràma, had two sons called Aïgada and Chandraketu. (Uttara Ràmàyaõa).

#<AðGADA IV># In the Bhàgavata we see another Aïgada who was the son of Gada, the brother of Kçùõa by his wife, Bçhatã.

#<AðGAKARMA># 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 Aïgakarma and those by minor organs are called Pratyaïga Karma. (Agni Puràõa, Chapter 341).

#<AðGâLAMMA># She is the wife of Vãrabhadra, a servant of øiva. She has a rope in her left hand, with which she hauls up the spirits of the dead.

#<AðGA(M)># The kingdom ruled by King Aïga. Other details:
     1) %<The Dynasty.>% The first King of the Aïga dynasty was Aïga the son of Bali. Anagàbhu, Draviratha, Dharmaratha, Romapàda (Lomapàda), Caturaïga, Pçthulàkùa, Bçhadratha, Bçhanmanas, Jayadratha, Vijaya, Dçóhavrata, Satyakarmà, Atiratha, Karõa, Vçùasena and others were kings of this dynasty. Karõa was the adopted son of Atiratha. During the period of the Mahàbhàrata, Kings of the Atiratha family were under the sway of the Candra vaü÷a (Lunar dynasty) kings such as Dhçtaràùñra and Pàõóu. (For further informations see the word Atiratha).
     2) %<How Karõa became the king of Aïga.>% A contest in archery and the wielding of other weapons was going on in Hastinàpura, the competitors being the Kauravas and the Pàõóavas. The status of Karõa, who appeared on the side of the Kauravas, was questioned by the Pàõóavas on the occasion and Duryodhana, who always stood on his dignity, anointed Karõa as the King of Aïga, on the spot. (M.B., âdi Parva, Chapter 136).
     3) %<Drought in the kingdom of Aïga.>% Lomapàda (Romapàda) the king of Aïga once deceived a hermit Brahmin. So all the Brahmins quitted the country and thereafter there was no rainfall in the country for several years. The sages of the country began to think on the means of bringing about rain. One day they approached the King and told him that the only way to get rain was to bring the great hermit èùya÷çïga to the country.
     Once Ka÷yapa happened to see Urva÷ã 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 èùya÷çïga. It was brought up by a hermit called Vibhàõóaka in his hut. èùya÷çïga had never seen women and by virtue of this, there occurred rainfall wherever he went. The King Lomapàda sent some courtesans to the forest to attract èùya÷çïga, who following them arrived at the court of Lomapàda the King of Aïga and the King gave èùya÷çïga, as a gift, his daughter øàntà. Thus the country got rain. This Lomapàda was a friend of Da÷aratha. (Mahàbhàrata, Araõya Parva, Chapters 110 to 113).
     4) %<How the Kingdom got the name Aïga.>% One opinion is that the Kingdom got its name from the King Aïga 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 Aïga.
     In the realm of God, preliminary steps were being taken for making ørã Parame÷vara wed Pàrvatã. According to the instructions of Devendra, Kàmadeva (the Lord of Love--Cupid) was trying to break the meditation of øiva and when øiva opened his third eye, fire emitted from it and Anaïga (Kàmadeva) was burned to ashes. It was in the country of Aïga that the ashes of the 'aïga' (Body) of Kàmadeva fell and from that day onwards the country came to be called Aïga and Kàmadeva, 'Anaïga' (without body). (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 26).
     5) %<Other informations.>%
     (1) It is mentioned in the Hindi Dictionary, 'øabda Sàgara' that the kingdom of Aïga embracing Bhagatpur and Muüger in Bihar had its capital at Campàpurã and that the country had often stretched from Vaidyanàthanàma to Bhuvane÷var.
     (2) Arjuna had visited the Kingdom of Aïga also during his pilgrimage. (M.B., âdi Parva, Chapter 219, Stanza 9).
     (3) The King of Aïga was present at the sacrifice of Ràjasåya (Royal consecration) celebrated by Dharmaputra, when the Pàõóavas were living at Indraprastha. (M.B., Sabhà Parva, Chapter 52, Stanza 16).
     (4) On one occasion ørã Kçùõa defeated the Aïgas in a battle. (M.B., Droõa Parva, Chapter 11, Stanza 15).
     (5) Para÷uràma had defeated the Aïgas once. (M.B., Droõa Parva, Chapter 7, Stanza 12).
     (6) In the battle of Kurukùetra between the Pàõóavas and the Kauravas, on the sixteenth day of the battle, the heroes of Aïga made an onslaught on Arjuna. (M.B., Karõa Parva, Chapter 17, Stanza 12).
     (7) The Aïgas attacked the armies of Dhçùñadyumna and the King of Pà¤càla. (M.B., Karõa Parva, Chapter 22, Stanza 2).
     (8) A low caste man from Aïga attacked Bhãma, who killed the man and his elephant. (Mahàbhàrata, Droõa Parva, Chapter 26, Stanzas 14 to 17).

#<AðGAMALAJA(M) (MALADA--KARæúA)>#
     %<General Information.>% (1) This was a country in ancient Bhàrata. (Bhãùma Parva, Chapter 9, Stanza 50).
     (2) Vi÷vàmitra had taken to the forest from Ayodhyà Ràma and Lakùmaõa to protect the hermits and their yàgas. On the way they entered the Tàñaka forest. Vi÷vàmitra told the boys in answer to their questions thus: "In olden days this place was a countryside known as Aïgamalaja or Malada or Karåùa. There is a reason for calling the country by that name. Indra killed Vçtra and thereby incurred the sin of Brahmahatyà and so he came away to this country and lived here for a while. The Gods found him out here. They poured water on the head of the unclean Indra and the dirt, hunger, excreta and Karåùa 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, Karåùa etc. were mingled with the soil of this country, it came to be called Aïgamalaja, Malada or Karåùa from that day onwards. One part of the country was called Malada and the other part Karåùa. 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 Tàñaka lives in this forest now". (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 24).

#<AðGAPRADAKúIöâ># Rolling behind a chariot round the temple as a vow.

#<AðGâRA># A king of ancient India. He was defeated by Màndhàtà in a battle. (Mahàbhàrata, øànti Parva, Chapter 29, Stanza 88).

#<AðGARâJAVAýøA># (THE DYNASTY OF AðGA KINGS). Descended from Viùõu in the following order: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti. Yadu, Turvasu, Druhyu and Anudruhyu were the four sons of Yayàti. The Aïga dynasty starts from Turvasu, one of the four. The following are the descendants of Turvasu. Varga was the son of Turvasu, Gobhànu, the son of Varga, Trai÷àni the son of Gobhànu, Karandhama, the son of Trai÷àni, Marutta, the son of Karandhama, Duùyanta, the son of Marutta, Varåtha, the son of Duùyanta, Gàõóira the son of Varåtha, and Gàndàra the son of Gàõóira. The five powerful peoples, the Gàndhàras, the Colas, the Keralas, the Pàõóyas and the Kolas have descended from Gàndhàra.
     Two sons, Druhyu and Babhrusetu were born to Gàndhàra. Babhrusetu begot Purovasu; Purovasu begot Gàndhàrã. From Gàndhàrã Gharma was born, from Gharma Ghçta was born, from Ghçta Viduùa was born, and from Viduùa Pracetas was born. Pracetas got a hundred children of whom the prominent were Anidra, Sabhànara, Càkùuùa and Parameùu. To Sabhànara was born Kàlànala and Sç¤jaya to Kàlànala, Pura¤jaya to Sç¤jaya and Janamejaya to Pura¤jaya. Mahàsàla was the son of Janamejaya; Mahàmanas the son of Mahàsàla, and U÷inara the son of Mahàmanas. To U÷ãnara were born Nçga, Nara, Kçmi, Suvrata and øibi by his wives Nçgà, Narà, Kçmi, Da÷à and Dçùadvatã respectively. To øibi were born four sons called Pçthudarbha, Vãraka, Kaikaya and Bhadraka. Four separate kingdoms arose in the names of them. U÷ãnara had another son called Titikùu. From Titikùu was born Ruùadratha; from Ruùadratha was born Paila, from Paila was born Sutapas and from Sutapas was born the great hermit Bàli. From Bàli, Aïga, Vaïga, Kaliïga, Puõóra, Bàleya and Bàlayogi were born. To Aïga was born Dadhivàhana. The King Draviratha was the son of Dadhivàhana, Dharmaratha the son of Draviratha, Citraratha the son of Dharmaràtha, and Satyaratha was the son of Citraratha. To Satyaratha was born Lomapàda; to Lomapàda was born Caturaïga; to Caturaïga was born Pçthulàkùa, to Pçthulàkùa was born Campa; to Campa was born Haryaïga, to Haryaïga was born Bhadraratha, to Bhadraratha was born Bçhatkarmà, to Bçhatkarmà was born Bçhadbhànu, to Bçhadbhànu was born Bçhadàtmà, to Bçhadàtmà was born Jayadratha, to Jayadratha was born Bçhadratha and to Bçhadratha was born Vi÷vajit. After that Karõa became the King of Aïga. The son of Karõa was Vçùasena and the son of Vçsasena was Pçthusena. These are the kings of the Aïga dynasty. (Agni Puràõa, Chapter 277.)

#<AðGâRAKA I># An Asura who took the form of a pig. The story of how this Asura was killed by his daughter Aïgàravatã, is given below.
     Long ago there was an emperor named Mahendravarmà in Ujjayinã. His son Mahàsena did penance for a long time to get a wife and a sword. At last Devã 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. Aïgàravatã, the renowned beauty of the three worlds, who is the daughter of the Asura Aïgàraka, will become your wife in due course. As you do horrible deeds, you will be called Caõóamahàsena". He was given the sword and a tusker called Naóàgiri. One day Mahàsena 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 Aïgàrakàsura. His body is as hard as diamond and not vulnerable to any sort of weapon. These maids have been caught by him from various royal houses and brought here for my help. My name is Aïgàravatã. My father was changed to a giant by a curse. Now he is asleep discarding the form of pig. When he wakes up, filled with hunger and thirst, he will do you harm. My tears flowed out in the form of heated life-breaths, when I thought of these things."
     The King said, "Go and sit by him and cry when he wakes up. He will ask the reason. Then tell him that you had been crying, when you thought how forlorn you would be without a mate, in case your father was killed by somebody". Aïgàravatã did as she was told. Hearing her words Aïgàraka said, "My daughter! No body can kill me. My body is made of diamond. There is only one vulnerable point in my body which is on my left forearm and it is always covered with my bow."
     The king hid himself closely and heard everything. He fought with the Asura and hitting at the vuinerable point killed him. The king married Aïgàravatã and took her to his palace. Two sons were born to him. They were called Gopàlaka and Pàlaka. By the grace of Indra a daughter also was born to him by her and she was Vàsavadattà, the wife of the famous Udayana. (Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 3).

#<AðGâRAKA II># A prince named Aïgàraka is seen to have been the descendant of Jayadratha, the King of Sauvãra. (Mahàbhàrata, Vana Parva, Chapter 265, Stanza 10).

#<AðGâRAKA III># A planet named Maïgala which is a satellite of Brahmà is seen to have been called by the name Aïgàraka also. (Mahàbhàrata, Sabhà Parva, Chapter 11, Stanza 29).

#<AðGâRAKA IV># We see one Aïgàraka among the one hundred and eight sons of the Sun. (Mahàbhàrata, Vana Parva, Chapter 3, Stanza 10).

#<AðGâRAKâ># (SIýHIKâ).
     1) %<Genealogy.>% Descended in the following order from Viùõu. Brahmà-Marãci-Ka÷yapa-Aïgàrakà.
     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 Pàtàla (the nether world). Surasà was the daughter of that Asura. Ka÷yapa married Surasà. To them were born the two daughters, Aïgàrakà (Siühikà) and Ajàmukhã, and four sons, called øårapadma, Siühavaktra, Tàrakàsura and Gomukha. Thus Siühikà is the sister of Tàrakàsura. (Skanóa Puràõa, Asura Kàõóa).
     %<Other details.>% This giantess Aïgàrakà had a clash once, with Hanåmàn. Sugrãva had sent a large number of monkeys under the leadership of Hanumàn to search for Sãtà. He gave Hanåmàn certain instructions regarding the route he had to follow. Sugrãva said, "There is a giantess in the middle of that Southern Sea. Her name is Aïgàra. 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 Laïkà and South India. She knew the art of bringing to her side, anybody who passed over the sea, by pulling at his shadow. When Hanåmàn jumped to Laïkà from the mountain of Mahendra the giantess attacked Hanåmàn. It is seen that the name Siühikà also is used for Aïgàrakà. Hanåmàn who was subjected to the excessive attraction of Siühikà, 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 Pàtàla (the nether world). There was a terrible fight between Hanåmàn and the monster, in which Siühikà, fell on the ground beaten. After the fight Hanåmàn resumed his journey. (Vàlmãki Ràmàyaõa, Sundarakàõóa, Sarga 1, Stanzas 178 to 186).

#<AðGâRA(M)># A countryside in ancient India. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 60).

#<AðGâRAPARöA># (Citraratha) See the word CITRARATHA I.

#<AðGâRAVATä># (See AðGâRAKâ).

#<AðGAVâHA># A king of immense fame, belonging to the dynasty of Vçùõi. Aïgavàha attended, with Balabhadraràma, the sacrifice of Ràjasåya (Royal consecration) celebrated by Yudhiùñhira. (Mahàbhàrata, Sabhà Parva, Chapter 34, Stanza 16).

#<AðGIRAS I>#
     1) %<Birth.>% He is a hermit born from the mind of Brahmà. Six mind-born sons (Mànasa-Putras) were born to Brahmà, known as Marãci, Aïgiras, Atri, Pulastya, Pulaha, and Kratu. All the six of them became great hermits. (Mahàbhàrata, âdi Parva, Chapter 65, Stanza 10).\<*>\
     2) %<Important events.>%
     (1) %<The failure of Aïgiras.>% There was a King named Citraketu in the kingdom of øårasena. Once Aïgiras reached his palace when the King was in a miserable state as he was childless. The King informed Aïgiras of his sorrow. He pacified the King and said that a son would be born to him. He and his wife Kçtadyutã were filled with joy. The other wives of the King did not like this. They feared that when a son was born to Kçtadyutã the King might overlook them. To the king a son was born of Kçtadyutã and the other wives poisoned the child and killed him. While the parents were weeping over the dead child Aïgiras and Nàrada arrived there and wiped their tears. Aïgiras 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. Aïgiras and Nàrada went on their way. Citraketu became a devotee of Viùõu and by the curse of Pàrvatã, was born again as Vçtràsura. (Bhàgavata, Skandha 6, Chapter 14).
     (2) %<How Aïgiras cursed Sudar÷ana and transmuted him to a serpent.>% While Sudar÷ana, a vidyàdhara (a class of semigods) was travelling lustfully with a group of beautiful girls he came across Aïgiras and some other hermits. He teased Aïgiras calling him 'durbhàga' (unlucky) and Aïgiras cursed him and changed him to a big serpent and he was promised liberation from the curse, when, during the dvàpara yuga (one of the four ages) Mahàviùõu would incarnate as ørã Kçùõa and would tread upon him and then he would regain his former form. From that day onwards Sudar÷ana lived on the banks of the river Kàlindã in the form of a serpent. It was the time when ørã Kçùõa was having his game of love with the Gopa women. On one night one serpent bit Nanda the foster father of ørã Kçùõa. The cowherds or gopas hit at the snake with burned wood. But it was of no use. ørã Kçùõa came there and thrashed the serpent, which instantly took the form of Sudar÷ana Vidyàdhara and praising ørã Kçùõa entered heaven. (Bhàgavata, Skandha 10, Chapter 34).
     (3) %<Aïgiras a Prajàpati.>% Brahmà had created sixteen prajàpatis, for effecting the creation of the universe. Aïgiras is one of them. Their names are given below:
     1) Kardama 9) Pulastya
     2) Vikrãta 10) Aïgiras
     3) øeùa 11) Pracetas
     4) Saü÷raya 12) Pulaha
     5) Sthàõu 13) Dakùa
     6) Marãci 14) Vivasvàn
     7) Atri 15) Ariùñanemi
     8) Kratu 16) Ka÷yapa (Vàlmãki Ràmàyaõa, Araõyakàõóa, Sarga 14).
     (4) %<The wives and children of Aïgiras.>% Aïgiras had several wives such as øubhà, Smçti, øraddhà, Devasenà and Vasudhà. The names of the sons of Aïgiras are given below:
     1) Bçhatkãrti 5) Bçhadmantra
     2) Bçhatjyoti 6) Bçhadbhàsa
     3) Bçhadbrahmà 7) Bçhaspati.
     4) Bçhadmanà
     The names of the eight daughters of Aïgiras are given below:
     1) Bhànumatã 5) Haviùmatã
     2) Ràgà 6) Màhiùmatã
     3) Sinãvàlã 7) Mahàmatã
     4) Arciùmatã 8) Kuhå.
     Besides these sons and daughters, other sons such as Sudhanvà and Kàrttikeya were born to Aïgiras by his other wives. (Mahàbhàrata, Vana Parva, five chapters from 218).
     (5) %<The clash between Aïgiras and Prahlàda.>% Du÷÷àsana stripped Pà¤càlã of her clothes in the Palace hall, in the presence of the Pàõóavas who had been defeated in the game of dice. Before this Pà¤càlã had asked Duryodhana one question, "Have you won yourself or myself?" One husband was not authorised to stake his wife Pà¤càlã who was the wife of five husbands. Moreover according to the øàstras (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 Pà¤càlã?" 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 Prahlàda; Sudhanvà the son of Aïgiras 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 Prahlàda and requested him to give a decision as to which of them was the elder. Thinking that Prahlàda might side with Virocana his son, Sudhanvà said to him, "Sir, you should not utter words of falsehood, nor should you abstain from speaking the truth. If you do so your head will be cut into a hundred pieces by Indra with his Vajràyudha (the weapon of thunderbolt)". Hesitating to take a decision, because of the words of Sudhanvà, Prahlàda went to Ka÷yapa 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÷yapa 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 Ka÷yapa, Prahlàda said to Virocana, "Virocana, Sudhanvà is greater than you. Aïgiras is greater than me. Likewise the mother of Sudhanvà is nobler than your mother. So according to your bet you owe your life to Sudhanvà." Pleased at the righteousness of Prahlàda, Sudhanvà gave Virocana a boon to live a hundred years more. (Mahàbhàrata, Sabhà Parva, Chapter 63).
     (6) %<How Aïgiras became the first son of Agni (Fire God).>% Once Aïgiras was blazing out as a furious being. All the worlds were illuminated by that flame-fire. As Aïgiras was performing the functions of Agni (fire), peoples of the worlds discarded Agni, who being sad at the derision shown towards him by the worlds went to a forest and hid himself there. The living beings were in trouble owing to lack of fire. When he became aware of this Aïgiras went to the forest and pacified Agni. From that day onwards Aïgiras agreed to become the first son of Agni, who resumed his duties as usual. (Mahàbhàrata, Vana Parva, Chapter 217).
     (7) %<How Aïgiras got the name Atharvàïgiras.>% After the slaughter of Vçtràsura, Indra went to the lake known as Amçtasaras and hid himself there in a lotus flower. At this time the Gods anointed Nahuùa 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. Aïgiras 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 Aïgiras, "Hereafter you shall be known as Atharvàïgiras". Aïgiras who got this boon from Indra, returned with gratitude. (Mahàbhàrata, Udyoga Parva, Chapter 18, Stanzas 5 to 7).
     (8) %<Aïgiras and Droõa.>% In the battle of Kurukùetra, between the Pàõóavas and the Kauravas the great teacher, Droõa began to release his divine darts towards his enemies in all directions. Immediately Aïgiras with many other hermits came to Droõa and told him, "You have burned to death innumerable men with your Brahmàstra (The most powerful of all missiles). Your end is very near. So put your weapons down and stop your fight." Droõa seems to have paid no heed at all to the advice of the hermits. He did not stop fighting too.
     (9) %<The sermon of Aïgiras on the merits of Tãrthas or holy places (Baths).>% Dharmaputra once asked Bhãùma about the importance of holy ghàñs or tãrthas (Baths). Bhãùma told Dharmaputra, what Aïgiras had once told Gautama about the merits obtained by going on pilgrimage to holy tãrthas or Baths. Aïgiras had described the holy nature and character of holy Baths in Bhàrata such as Puùkara, Prabhàsa, Naimi÷a, Sàgarodaka, Indramàrga, Devika, Svarõabindu, Hiraõyabindu, Indratoya, and such other numerous tãrthas. (Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanzas 7-71).
     3) %<Other details:>%
     (1) Dakùa gave his two daughters in marriage to Aïgiras. (Devã Bhàgavata, Skandha 7).
     (2) Aïgiras once saved the Sun. (Mahàbhàrata, Vana Parva, Chapter 92, Stanza 6).
     (3) While the Pàõóavas were in exile in forest, Aïgiras had been chanting and meditating in Alakanandà in the region of the mount Gandhamàdana. (Mahàbhàrata, Araõya Parva, Chapter 142, Stanza 6).
     (4) When the hermits had stolen the lotus flowers of Agastya, Aïgiras gave some hints about the culprits. (Mahàbhàrata, Anu÷àsana Parva, Chapter 94, Stanza 20: See Agastya).
     (5) Aïgiras once gave a discourse on fasting and the merits of fasting. (Mahàbhàrata, Anu÷àsana Parva, Chapter 106, Stanzas 11 to 16).
     (6) Aïgiras on another occasion delivered lectures on the secrets of duties. (Mahàbhàrata, Anu÷àsana Parva, Chapter 127, Stanza 8).
     (7) Once Aïgiras drank the water in the ocean to the last drop. (Mahàbhàrata, Anu÷àsana 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. (Mahàbhàrata, Anu÷àsana Parva, Chapter 153, Stanza 3).
     (9) Once Agni failed to show respect to Aïgiras, who cursed Agni and thenceforward smoke came out from fire. (Mahàbhàrata, Anu÷àsana Parva, Chapter 153, Stanza 8).
     (10) Aïgiras conducted many of the important sacrifices of King Avikùit. (Mahàbhàrata, A÷vamedhika Parva, Chapter 4, Stanza 22).
     (11) Indra once gave Aïgiras a boon. (Mahàbhàrata, Udyoga Parva, Chapter 18, Stanzas 5 to 7).
     (12) Aïgiras blessed Dhruva who had been doing penance. (Viùõu Puràõa, Aü÷a 1, Chapter 11).
     (13) The daughters named Sinãvàlã, Kuhå, Ràkà, Anumati were born to Aïgiras by his wife Smçti. (Agni Puràõa, Chapter 20).
     (14) Aïgiras is the first of the Agni devas (Fire-Gods) and a hermit. He had a son called Hiraõya-Ståpa, who also was a hermit (ègveda, Maõóala 1, Anuvàka 7, Såkta 31).
     (15) The Hermit Aïgiras 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 Aïgiras. He was called Savya. (ègveda, Maõóala 1, Anuvàka 10, Såkta 51).
     (16) Indra sent Saramà, the bitch of the Gods, to find out the place where the cows had been hidden; Indra acted according to the advice of Aïgiras. At first the bitch did not consent to go. But when Devendra promised to feed her young one with milk she agreed. Saramà found out the place where the cows were hidden and informed Indra of it. (ègveda, Maõóala 1, Anuvàka 11, Såkta 62).
     (17) èbhus are the sons of Sudhanvà. (Son of Aïgiras). The hermit Kutsa also is descended from Aïgiras. (ègveda, Maõóala 1, Anuvàka 16, Såkta 10)
     (18) Aïgiras was the son of Brahmà in the Svàyambhuva Manvantara (See Manvantara), but in the Vaivasvata Manvantara he was born from Agni.
     (19) Once Vàyu (the Wind-God) had to run away from Aïgiras and hide himself as he had caused some displeasure to Aïgiras. On another occasion Aïgiras taught philosophy and sacred doctrines to the hermit øaunaka. (Muõóakopaniùad).
\<*) There is another story about the birth of Aïgiras. At a sacrifice celebrated by Rudra, seminal flow occurred to Brahmà who happened to see some celestial maids and was overpowered by passionate feelings. Brahmà put the sperm in the fire. From that fire appeared Aïgiras along with Marãci, Bhçgu and others. This deva (the shining one--the God) was called Aïgiras because his origin was from Aïgàra or Cinder.>\

#<AðGIRAS II># In the family of Marãci, son of Brahmà, another King of the name of Aïgiras is seen.
     %<Genealogy.>% Descended from Viùõu in the following order: Brahmà, Marãci, Ka÷yapa, Vaivasvata Manu, Uttànapàda, Dhruva, øiùñi, Ripu, Càkùuùa Manu, æru, Aïgiras. (About this Aïgiras, no other information is available in the Puràõas. Viùõu Puràõa, Aü÷a 1, Chapter 13; Agni Puràõa, Chapter 18).

#<AðGIROBHAVA># A hermit named Kakùãvàn. (ègveda, Maõóala 1, Anuvàka 17, Såkta 120).

#<ANäKAVIDâRAöA># A brother of Jayadratha, a King of the kingdom of Sindhu. Arjuna killed him. (M.B., Vana Parva, Chapter 265, Verse 12).

#<ANIKETA># A Yakùa, one of the attendants of Kubera. (M.B., Sabhà Parva, Chapter 10, Verse 18). He was a king of the Aïga dynasty. (Agni Puràõa, Chapter 277).

#<ANäKINä># A division of the army. (See under AKúAUHIöä).

#<ANILA I># One of the Aùña (8) Vasus. His father was Dharma and mother øvàsà. Anila married øivà and had two sons, Manojava and Avij¤àti. (M.B., âdi Parva, Chapter 66, Verses 17-25).

#<ANILA II># Garuóa had a son called Anila. (M.B., Udyoga Parva, Chapter 101, Verse 9).

#<ANILA III># A word used as a synonym of øiva. (M.B., Anu÷àsana Parva, Chapter 149, Verse 100).

#<ANILA IV># A word used as a synonym of Viùõu. (M.B., Anu÷àsana Parva, Chapter 149, Verse 38).

#<ANILA V># A Kùatriya King. His father, Vçùàdarbhi presented him as Dakùiõà to the Saptarùis (7 sages) at a yaj¤a performed by him (father). The King expired soon after this. There was then a famine in the country. The Saptarùis, 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., Anu÷àsana Parva, Chapter 96)

#<ANäLA># A famous serpent. (M.B., âdi Parva, Chapter 35, Verse 7).

#<AöIMâöôAVYA>#
     1) %<General. How he got the name Aõimàõóavya.>% Once there was a famous Brahmin named Màõóavya. He did Tapas (penance) for many years standing silent in front of his â÷rama, under a tree, raising his hands in prayer. At that time some thieves happened to pass by that place, with stolen property belonging to the King. Finding that the King's men were pursuing them, the thieves fled away after leaving their stolen property in Màõóavya's â÷rama. The King's men seized Màõóavya with the king's property. Even prolonged and repeated questionings did not bring out a single word from Màõóavya. At last the thieves were caught. Mistaking him as one of the thieves, the King's men produced Màõóavya also along with the thieves before the King. The thieves were all condemned to death. The royal executioners took all of them to the place of execution and stuck them up at the tip of a trident (øåla). The thieves died, but even after a long time Màõóavya did not die. In Mahàbhàrata, Anu÷àsana Parva, Verses 4651, it is said that at this stage øiva appeared and blessed him with longevity and then vanished. Several Munis in the shape of birds came near Màõóavya who was lying on the trident and made enquiries about him. The King came to know of all these stories. Full of repentance, he went and begged pardon of Màõóavya. The attempt to pull out the trident from Màõóavya's body failed. At last it was removed by cutting it off. Since the tip (Aõi) of the trident was left behind in his body he was thereafter known as "Aõi Màõóavya". (M.B., âdi Parva, Chapter 107).
     2) %<Curse on Dharma.>% After going about in the world for many years with the tip of the trident in his body, Aõi Màõóavya once asked Dharma: "Oh! Lord, why is it that an innocent man like me is afflicted with the trident?". Dharma answered: "In your boyhood you once caught small birds and pierced them with a grass reed. It is a result of that sin that you have been pierced with the trident." Màõóavya replied: "The øàstras ordain that there shall be no punishment for sins committed till the age of twelve. Therefore the punishment inflicted on me is wrong. As the murder of a Brahmin is a greater sin than any other murder, may you be born as a man in the 'øådra Caste'."
     By the above curse of Màõóavya, Dharma was born a son of a øådra woman. It was this child who later on became the renowned Vidura of the Mahàbhàrata. (M.B., âdi Parva, Chapter 107).
     3) %<The story of how the Sun did not rise.>% When Aõi Màõóavya lay on the tip of the trident another event happened. Atri Muni's son Ugra÷ravas was the husband of øãlavatã. No other woman had so far surpassed øãlavatã in her fidelity to her husband. Once Ugra÷ravas happened to fall ill. He expressed his desire to visit a prostitute's house. As he was too weak he could not walk. The devoted wife øãlavatã carried him on her own shoulders and took him to the prostitute's house. They were passing near the piace where Aõi Màõóavya was lying on the trident. Coming to know of the matter, Màõóavya pronounced a curse that Ugra÷ravas should die before sunrise. øãlavatã shuddered on hearing this. Fearing that she would be widowed by the death of Ugra÷ravas, she, in her turn, pronounced a curse that the Sun should not rise again.
     Next day the sun did not rise. All activities came to a standstill. At last the gods approached Atri Muni. They induced Anasåyà, Atri's wife to persuade øãlavatã to withdraw her curse. Then the sun rose again and Ugra÷ravas died. (Brahmàõóa Puràõa, Chapter 42).
     4) %<Other details.>% When the Pàõóavas were living in Hastinàpura, ørã Kçùõa once paid a visit to them. On his way he met with certain munis. Among them was Aõi Màõóavya also. (M.B., Udyoga Parva, Chapter 83).
     5) Once the King of Videha told Màõóavya that the world is transient and advised him to strive for spiritual peace. Aõi Màõóavya who was pleased with the King's advice attained mokùa (salvation) at once. (M.B., øànti Parva, Chapter 276, Verses 3-14).

#<ANIMIúA># Verse 10, Chapter 101 of Udyoga Parva refers to one Animiùa, son of Garuóa. Also the word is used as a synonym of øiva (M.B., Anu÷àsana Parva, Chapter 17, Verse 14) and of Viùõu. (M.B., Anu÷àsana Parva, Chapter 149, Verse 36).

@<[Page 43a]>@

#<ANIRUDDHA># Grandson of ørã Kçùõa.
     1) %<Genealogy.>% From Viùõu was born in this order: Brahmà, Atri, Candra, Budha, Puråravas, âyus, Nahuùa, Yayàti, Yadu, Sahasrajit, øatajit, Hehaya, Dharma, Kunti, Bhadrasena, Kçtavãrya, Kàrttavãryàrjuna, Jayadhvaja, Tàlajaügha, Vãtihotra, Ananta, Durjaya, Yudhàjit, øini, Satyaka, Sàtyaki, Jaya, Kuõi, Anamitra, Pç÷ni, Citraratha, Vióåratha, øåra, øini, Bhoja, Hçdãka, øårasena, Vasudeva, ørã Kçùõa, Pradyumna, Aniruddha.
     2) %<Birth.>% ørã Kçùõa had 16008 wives. Out of the 16008 from Rukmiõã was born Pradyumna and from Pradyumna, Aniruddha.
     3) %<Kidnapped by Uùà.>% One of the stories about this handsome prince refers to his being kidnapped by Uùà daughter of Bàõàsura. Bàõàsura, chief among the 100 sons of emperor Mahàbali had 1000 hands. øiva pleased by the sacrificial devotion of Bàõàsura granted, as requested by him, the boon that he himself (øiva) and Pàrvatã would guard the fort of the Asura, of course with some reluctance. Now, none had the prowess to attack this valiant Asura. Overflowing with conceit at this he challenged øiva to a fight. øiva foretold that the flagstaff of Bàõa would one day be broken and then a powerful antagonist would defeat him. Bàõa impatiently awaited the threatened day.
     One day Uùà happened to witness the scene of øiva and Pàrvatã engaged in love-making. Excited by the sight Uùà too desired to enact such a scene with a lover, and she intimated her desire to Pàrvatã. Pàrvatã told her that Uùà would, within three days, see in a dream a handsome prince with whom she might make love. Accordingly, dressed herself in all glory with choicest ornaments Uùà awaited the happy day. On the third day a handsome prince appeared before her in her dream. Waking up, she began crying. Seeing Uùà crying Citralekhà, her companion, and daughter of her father's minister, assured her (Uùà) that whoever might be the prince who appeared in her dream shall be brought down with the power of Mantra. Citralekhà drew the pictures of all princes known to her and showed them to Uùà. The pictures represented all handsome men from Devas to men. 'No, this is not my prince charming' was Uùà's reply. Then Citralekhà drew the picture of ørã Kçùõa of Pradyumna, and then of Aniruddha. When Uùà saw Aniruddha's picture she stretched her hands to embrace that. It was this prince who had appeared before her in the dream.
     Next night Citralekhà, by the power of her Mantra, brought into Uùà's room from Dvàrakà Aniruddha, who was then in his sleep. While Uùà and Aniruddha were thus together in the room her father, Bàõa, got scent of it and took Aniruddha into custody.
     The disappearance of Aniruddha led to much commotion in Dvàrakà. Then Nàrada reached Dvàrakà and gave details about the Aniruddha incident. ørã Kçùõa and Pradyumna, in all rage, hurried to Bàõa's palace and encircled his palace with a strong army. Then did Bàõa's flagstaff break into two and fell down. The fierce fight that ensued ended in the defeat of Bàõa. Aniruddha married Uùà and the elated couple started for Dvàrakà. Vajra was the son of Aniruddha. (Bhàgavata, Da÷ama Skandha, Chapters 61, 62 and 63).
     4) %<More information.>% (1) It was at the feet of Arjuna that Aniruddha mastered the Dhanurveda (Science of warfare). (M.B., Sabhà Parva, Chapter 4, Verse 36).
     (2) Aniruddha is also conceived in the forms of Viùõu and Brahmà. (M.B., Bhãùma Parva, Chapter 65, Verses 69 and 70).
     (3) Brahmà was born from the abdominal centre of Aniruddha when the latter had taken the form of Viùõu. (M.B., øànti Parva, Chapter 341, Verses 15-17).
     (4) The word Aniruddha is also used as a synonym of Viùõu. (M.B., Anu÷àsana Parva, Chapter 149, Verse 33).

#<ANIRUDDHA II># The Mahàbhàrata refers to another Aniruddha who belonged to the Vçùõi dynasty. Both the Aniruddhas were present at the wedding of Pà¤càlã. (M.B., âdi Parva, Chapter 185, Verses 17-20).

#<ANIRUDDHA III># The Mahàbhàrata mentions yet another King Aniruddha. He did not eat flesh. (M.B., Anu÷àsana Parva, Chapter 115, Verse 15).

#<A¥JALIKâøRAMA># This is a sacred place. One who lives at this Tãrtha for some time, gets the benefit of visiting the sacred tãrtha at Kanyàkumàrã ten times. (M.B., Anu÷àsana Parva, Chapter 25, Verse 52).

#<A¥JALIKâVEDHA(M)># This is an art by which an elephant could be made to stand submissively. Bhãmasena had mastered this art. (M.B., Droõa Parva, Chapter 26, Verse 23).

#<A¥JANâ># 1) Mother of Hanåmàn--Wife of Kesarã, the noble monkey and daughter of Ku¤jara, the monkey leader. She was the mother of Hanåmàn. Once while øiva and Pàrvatã were gamboling in the guise of monkeys, rambling through the woods, Pàrvatã became pregnant, That pregnancy was given to Vàyu. At that time A¤janà was doing penance for an issue. Vàyu transferred the pregnancy he had received from Pàrvatã to A¤janà. Thus A¤janà gave birth to Hanåmàn. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 66).
     A¤janà gave birth to Hanåmàn in the woods in a valley on the southern side of Mahàmeru. She was frightened at the sight of the child shining like the sun. Hanåmàn began to cry for mother's milk. A¤janà said to Hanåmàn: "Monkeys are fond of red ripe fruits. Therefore eat whatever you find in red colour." Saying this A¤janà transformed herself into a goddess and went to Heaven.
     2) %<Pårvajanma (Previous Birth).>% In her previous birth A¤janà was a goddess named Pu¤jikastala (Mànagarva). As a result of a curse, this goddess was born as a she-monkey in the Himàlaya region. With the birth of Hanåmàn, the curse was lifted. (Uttara Ràmàyaõa). For more details see "Pu¤jikastala".

#<A¥JANA># This is an elephant belonging to the Asuras. His origin is in the family of Supratãka. The other three elephants born in this family are: Airàvata, Vàmana and Kumuda. (This Airàvata was not the Airàvata of Devendra). There are references to Ràkùasas coming to the battle-field on the back of elephants. There is another mention of A¤jana the elephant standing in the battle-field. (M.B., Udyoga Parva, Chapter 99, Verse 15; Bhãùma Parva, Chapter 64, Verse 57; Droõa Parva, Chapter 112, Verse 32).

#<A¥JANA(M)># This is the name of a mountain. (M.B., Sabhà Parva, Chapter 98, Verse 15).

#<A¥JANA PARVAN># He was the son of Ghañotkaca and grandson of Bhãmasena. For genealogy, see BHäMASENA. (M.B., Udyoga Parva, Chapter 194, Verse 20). A÷vatthàmà, the son of Droõa, killed A¤janaparvà. (M.B., Droõa Parva, Chapter 196, Verse 89).

#<ANèTA># Son born to Hiüsà by Adharma. (Viùõu Puràõa)

#<ANèTAý (ASATYA)># Hiüsà, the wife of Adharma, gave birth to daughters, Ançta and Nikçti, and from them were born Bhaya, Naraka, Màyà and Vedanà. And, Màyà begot Mçtyu, the killer of all living beings. From Vedanà was born sorrow. And from Mçtyu were born disease (vyàdhi), Jarà (wrinkles), øoka (grief), Tçùõà (desire) and Krodha (anger). (Agni Puràõa, Chapter 20).

#<ANTACâRA(M)># A place in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 68).

#<ANTAKA I># Once the Devas, under the auspices of emperor Pçthu, turned goddess earth into a cow and milked her. The result was twelve yamas, and Antaka was one of the twelve. (See Pçthu). (M.B., Droõa Parva, Chapter 69, Verse 26).

#<ANTAKA II># The ègveda makes mention of one Ràjarùi, Antaka. (ègveda, Maõóala 1, Anuvàka 16, Såkta 112).

#<ANTAPâLA># (See KETUMâN V).

#<ANTARDHâMâ># Son of King Aü÷a of the Manu dynasty. He had a son called Havirdhàmà. (M.B., Anu÷àsana Parva, Chapter 147, Verse 23). And for genealogy see Manuvaü÷a.

#<ANTARDHâNA># A King, the son of Pçthu. (For genealogy see Pçthu). (Viùõu Puràõa, Part 1, Chapter 11).

#<ANTARDHâNA(M)># A weapon of Kubera. (M.B., Vana Parva, Chapter 41, Verse 38).

#<ANTARDHI># A son of emperor Pçthu. (Agni Puràõa, Chapter 18). For genealogy see Pçthu.

#<ANTARGIRI># A place in between the Himàlaya ranges. (M.B., Bhãùma Parva, Chapter 9, Verse 49). Arjuna conquered this place. (M.B., Sabhà Parva, Chapter 27, Verse 3).

#<ANTARäKúA I># One of the seven sons of Muràsura, the other six being Tàmra, øravaõa, Vasu, Vibhàvasu, Nabhasvàn and Aruõa. After the death of their father they quarrelled with ørã Kçùõa and were killed by him. (Bhàgavata, Da÷ama Skandha, Chapter 59, Verse 19).

#<ANTARäKúA II># A Ràjà named Antarãkùa is mentioned in the Bhàgavata.
     %<Genealogy.>% Viùõu, Brahmà, Svàyambhuva, Priyavrata, Agnãdhra, Nàbhi, èùabha, Antarãkùa. Svàyambhuva Manu had two sons, Uttànapàda and Priyavrata. Dhruva was the son of Uttànapàda. Priyavrata married Barhiùmatã, and they had eleven children including Agnãdhra. Agnãdhra married Pårvacitti, a Deva woman, and they became parents to nine sons, viz. Nàbhi, Kimpuruùa, Hari, Ilàvçta, Ramyaka, Hiraõmaya, Kuru, Bhadrà÷va and Ketumàla. Nàbhi wedded Merudevã, and to them were born 100 sons. The eldest son was Bharata, after whom this country (India) is named, i.e., Bhàrata. Bhàrata had 9 younger brothers, namely Ku÷àvarta, Ilàvarta, Brahmàvarta, Malaya, Ketu, Bhadrasena, Indraspçk, Vidarbha and Kãkaña.\<*>\
     These brothers had nine younger brothers who were all highly evolved yogãs. They were Kavi, Hari, Antarãkùa, Prabuddha, Pippalàyana, âvirhotra, Dramióa, Camasa and Karabhàjana. (Bhàgavata, Pa¤cama Skandha, Chapters 1-4).
\<*) Ràmànuja's Bhàgavata (Malayalam) mentions one âryàvarta also as Bharata's younger brother. But the name does not occur in the original. (See Bhàgavata, Chapter 4, Verse 10.)>\

@<[Page 44b]>@

#<ANTARVâSA># A place in ancient India. (M.B., Sabhà Parva, Chapter 59, Verse 17).

#<ANU># (See ANUDRUHYU).

#<ANU># The Prince named Aõu was the son-in-law of øuka Brahmarùi, son of Vyàsa. øuka Brahmarùi married the beautiful Pãvarã, the daughter of the Pitçs. øukadeva and Pãvarã had four sons: Kçùõa, Gauraprabha, Bhåri and Deva÷ruta and a daughter named Kãrti. Kãrti was married to Prince Aõu the son of Digbhràja. (Devã Bhàgavata, Prathama Skandha).

#<ANUCAKRA># One of the two attendants deputed by Tvaùñà (a Prajàpati) to help Skanda in war, the other being Cakra. (M.B., øalya Parva, Chapter 45, Verse 40).

#<ANæCâNâ># A nymph. This Devastrã, along with other nymphs came down on earth at the time of the birth, of Arjuna and danced. (âdi Parva, Chapter 122, Verse 61).

#<ANUDâTTA># One of the five sons created by Pa¤cajanya for the Pitçs. (M.B., Vana Parva, Chapter 220, Verse 10).

#<ANUDâTTA(M)># The fire (Agni) called Pà¤cajanya created the elements named Anudàttas. Pà¤cajanya generated these elements from his two hands with the help of his spiritual strength (tapa÷÷akti). (M.B., Vana Parva, Chapter 220, Verse 10).

#<ANæDARA># One of the hundred sons of Dhçtaràùñra. (See Kauravas).

#<ANUDRUHYU># Son of Yayàti.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà, Atri, Candra, Budha, Puråravas, âyus, Nahuùa, Yayàti, Anudruhyu.
     2) %<Birth.>% Yayàti had two sons, Yadu and Turvasu, by Devayànã, and three sons, Druhyu, Anudruhyu and Påru by øarmiùñhà. (Agni Puràõa, Chapter 12).

#<ANUDYæTAPARVA># An inner parva of Sabhà Parva. In this parva is told the story of the game of dice played between Duryodhana and Dharmaputra.

#<ANUGäTâPARVA># A sub-section of A÷vamedha Parva. (See M.B.).

#<ANUGOPTâ># A Vi÷vadeva. (M.B., Anu÷àsana Parva, Chapter 91, Verse 37).

#<AöUHA># A King in ancient India. (M.B., âdi Parva, Chapter 1, Verse 232).

#<ANUHLâDA># Brother of Prahlàda.
     1) %<Genealogy.>% Descended from Viùõu thus: Viùõu, Brahmà, Ka÷yapa Hiraõyaka÷ipu, Anuhlàda.
     2) %<Birth.>% Ka÷yapa married Diti, daughter of Daùka. Diti was a younger sister of Aditi. The sons of Aditi became devas and the sons of Diti became asuras. Diti gave birth to two sons named Hiraõyàkùa and Hiraõyakaùipu and a daughter Siühikà. Siühikà was given in marriage to Vipracitti. They had two sons, Ràhu and Ketu. Five sons were born to Hiraõyàkùa and four sons were born to Hiraõyaka÷ipu. These four sons were: Anuhlàda, Hlàda, Prahlàda and Saühlàda. (Viùõu Puràõa, Aü÷a 1, Chapter 15 and Agni Puràõa, Chapter 19).

#<ANUKARMâ># A Vi÷vadeva. (M.B., Anu÷àsana Parva, Chapter 91, Verse 39).

#<ANUKRAMAöIKâ PARVA># The Mahàbhàrata is divided into 18 parvans. The first of them is called âdi Parva and the first of its many sub-divisions is named Anukramaõikà Parva. And, in this parva (Chapter) Ugra÷ravas (Såtanandana) son of Lomaharùaõa begins telling the Bhàrata story at the yaj¤a (of 12 years' duration) held by Kulapati øaunaka at the forest of Naimi÷a. Vyàsa composing the Mahàbhàrata, the creation of the world, the greatness of the Mahàbhàrata, Vyàsa teaching his disciples the Mahàbhàrata--all this comes in this narration. (See Mahàbhàrata).

#<ANUMATI># Daughter of Aïgiras, son of Brahmà. Aïgiras had two wives, Smçti and Khyàti, and four daughters, Anumati, Ràkà, Kuhå and Sinãvàlã by Smçti, and three sons, Ucatthya, Bçhaspati, Saüvarta by Khyàti. (Viùõu Puràõa, Part 1, Chapter 10).

#<ANUMLOCA># An apsaras. (Harivaü÷a 326).

#<ANæPAKA># A warrior from Anåpa(m).

#<ANæPA(M)># A famous place in ancient India. Some scholars hold the view that Anåpa is near river Narmadà. (Sabhà Parva, Chapter 51, Verse 24).

#<ANæPATI># A synonym of Kàrttavãrya. (Vana Parva, Chapter 116, Verse 19).

#<ANUPâVèTTA># A place in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 48).

#<ANUøâSANA PARVA># One of the Parvans of the Mahàbhàrata. (See Bhàrata).

#<ANUúöâ># A river in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 24).

#<ANUøRUTAøRAVAS># Son of Somàli (Viùõu Puràõa).

#<ANUúòUP># One of the seven horses of the Sun God, the other six being, Gàyatrã, Bçhatã, Uùõik, Jagatã, Triùñup and Païkti. (Viùõu Puràõa, Part II, Chapter 8).

#<ANUVINDA I># One of the 100 sons of Dhçtaràùñra. There is a story in the Mahàbhàrata about his being imprisoned along with Duryodhana. Knowing that the Pàõóavas were living in the forest in all comfort and happiness Duryodhana and others went in proccession to them. Anuvinda also was in the procession. While Duryodhana and party were staying in a tent in the forest, a Gandharva named Citrasena appeared on the scene and imprisoned them. Anuvinda too was imprisoned. (See Citrasena). (M.B., Vana Parva, Chapter 242, Verse 8). He was killed in war by Bhãmasena. (M.B., Droõa Parva, Chapter 127, Verse 66).

#<ANUVINDA II># The puràõas refer to one Anuvinda, a prince of Avanti. (1) He had a brother called Vinda. (2) He was defeated by Sahadeva who set forth to subjugate the kings of the south just before the Ràjasåya yaj¤a of Dharmaputra. (M.B., Sabhà Parva, Chapter 31, Verse 10). (3) An Akùauhiõã (division of army) was despatched by Anuvinda to help Duryodhana. (M.B., Udyoga Parva, Chapter 19, Verses 24, 25). (4) On the first day of the war Vinda and Anuvinda fought duels with Kuntibhoja. (M.B., Bhãùma Parva, Chapter 45, Verses 72-75). (5) Iràvàn, son of Arjuna defeated both Vinda and Anuvinda in the battle. (M.B., Bhãùma Parva, Chapter 83, Verse, 18-22). (6) They fought with Bhãma, Arjuna and the king of Viràña. (M.B., Droõa Parva, Chapter 25, Verses 20). (7) Anuvinda was killed by Arjuna. (M.B., Droõa parva, Chapter 399, Verses 27-29). (8) Vinda and Anuvinda had a sister called Mitravindà. The three of them were the children of Ràjàdhidevã, sister of ørã Kçùõa's father. ørã Kçùõa married Mitravindà, which her brother did not like. This was their reason for quitting the Pàõóava camp and fighting on the side of the Kauravas. (Bhàgavata, Da÷ama Skandha, Chapter 58, Verses 30, 31).

#<ANUVINDA III># The Mahàbhàrata refers to another prince Anuvinda also. He was the son of a Kekayaràja. He also fought against the Pàõóavas and was killed by Sàtyaki. (M.B., Karõa Parva, Chapter 13, Verse 21).

#<ANUVINDA># A wife of ørã Kçùõa. (Padma Puràõa).

#<ANUYâYI># One of the 100 sons of Dhçtaràùñra. He is called Agrayàyã also; he was killed in battle by Bhãmasena. (M.B., âdi Parva, Chapter 67, Verse 102; Chapter 116, Verse 11 and Droõa Parva, Chapter 157, Verses 17-20).

#<ANVAGBHâNU># A King of the Påru dynasty. (For genealogy see Påru dynasty). Påru had three sons, ä÷vara, Raudrà÷va and Pravãra. He had also another son Manasyu by øårasenã, another wife. Anvagbhànu is the son born to Manasyu and his apsarà wife, Mitrake÷ã. Anvagbhànu is known as èceyu and Anàdhçùñi also. (M.B., âdi Parva, Chapter 94, Verses 8-12).

#<APâLâ># A daughter of the great sage, Atri. Suffering from leprosy and hence forsaken by her husband Apàlà stayed with her father and started tapas to please Indra. One day, on her way home from the river, Apàlà tasted the Soma which was meant to be offered to Indra and hearing the sound produced then Devendra appeared before Apàlà. She gave the Soma to Indra, who was so pleased with her that he cured her of her leprosy. (ègveda, 8-91).

#<APâNTARATAMAS># 1) %<General.>% A Maharùi (Great Sage). He was born out of the sound 'bhu' uttered by Mahàviùõu. The sage is also known as Sàrasvata and Apàntaratamas. Because he was absolutely free from inner darkness or ignorance he was called Apàntaratamas. The sage, who was cognizant of the past, the present and the future divided and systematized the Vedas as ordered by Viùõu.
     2) Vyàsa was Apàntaratamas reborn. Mahàviùõu ordained that in the Dvàpara age he be born as the son of Parà÷ara and once again divide and systematize the Vedas, and so was he born as Vyàsa. (ørã øaïkara's Muõóakopaniùad and Brahmasåtra Bhàùya).

#<APâNTARATAMâ># (Sàrasvata). This is another name of Apàntaratamas. (See Apàntaratamas).

#<APARABRAHMA># (See Parabrahma).

#<APARâJITA I># One of the serpents born to Ka÷yapa of Kadru. (M.B., âdi Parva, Chapter 35, Verse 13).

#<APARâJITA II># A King born out of a part of one of the eight Asuras, who were known the Kàlakeyas. (M.B., âdi Parva, Chapter 67, Verse 49). The Pàõóavas had invited this King before they went to war. (M.B., Udyoga Parva, Chapter 4, Verse 21).

#<APARâJITA III># A son of Dhçtaràùñra. (M.B., âdi Parva, Chapter 67, Verse 101). Bhãmasena killed him. (M.B., Bhãùma Parva, Chapter 21, Verse 22).

#<APARâJITA IV># A King of the Kuruvaü÷a. (M.B., âdi Parva, Chapter 94, Verse 54).

#<APARâJITA V># One of the eleven Rudras, the other ten being Hara, Bahuråpa, Tryambaka, Vçùàkapi, øambhu, Kapardã, Raivata, Mçgavyàdha, Sarpa and Kapàli. (Agni Puràõa, Chapter 18).

#<APARâJITA VI># Used as a synonym of Mahàviùõu. (M.B., Anu÷àsana Parva, Chapter 149, Verse 89).

#<APARAKâøä># A place in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 42).

@<[Page 46a]>@

#<APARAKUNTI># A place in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 43).

#<APARAMLECCHA(M)># A place in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 65).

#<APARANANDâ># A river. Arjuna once crossed it. (M.B., âdi Parva, Chapter 214, Verses 6 and 7). Aparanandà is counted among the prominent holy rivers. (M.B., Anu÷àsana Parva, Chapter 165, Verse 28).

#<APARâNTA I># A city on the west coast of ancient South India. (M.B., Bhãùma Parva, Chapter 9, Verse 67).

#<APARâNTA II># Another name of the øårpàraka temple. (M.B., øànti Parva, Chapter 49, Verse 67).

#<APARASEKA(M)># A place in ancient India. (M.B., Sabhà Parva, Chapter 31, Verse 9).

#<APARAVALLAVA(M)># A place in ancient India. (M.B., Sabhà Parva, Chapter 9, Verse 62).

#<APARâVIDYâ># Knowledge is of two categories or types. Viz.
     1) %<Paràvidyà.>% That science or knowledge, which helps us to know or realise Him (Brahma) who is without either beginning or end, who could neither be seen with the eyes nor perceived by any of the senses.
     (2) %<Aparàvidyà.>% This includes knowledge of the four Vedas èg, Yajus, Sàma and Atharva, the six Vedàïgas (sub-divisions of the Vedas) øikùà, Kalpa, Nirukta, Chandas, Vyàkaraõa, Apidhàna, Mãmàüsà, Dharma÷àstra and the puràõas, as also, Nyàya øàstra (Logic), Vaidya øàstra (medicine) Gandharva øàstra, Dhanurveda and Artha øàstra (economics).

#<APODADHAUMYA># (See Ayodhadhaumya).

#<APPAYYADäKúITA># A reputed Rhetorician in Sanskrit, who thrived in the 16th Century A.D. He wrote two treatises on rhetoric, the Kuvalayànanda and Citramãmàüsà. The former is an interpretation of chapter 5 of Jayadeva's Candràloka and is very popularin South India.

#<APRâCI># A hell. (See Naraka). (Viùõu Puràõa, Part 2, Chapter 6)

#<APRATIúòHA(M)># A hell. (See Naraka).

#<APSARAS>#\<*>\ An Apsaras is a nymph (devastrã). These apsarà women were born at the churning of the ocean of Milk. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Chapter 45, Verse 32 and Viùõu Puràõa, Part I, Chapter 9 and Agni Puràõa, Chapter 3). There are thousands of Apsaras. (Details given against the names of Apsaras).
\<*) Ariùñhà, a wife of Ka÷yapa, delivered thirteen Apsaras. They were: Alambuùà, Mi÷rake÷ã, Vidyutparõà, Tilottamà, Rakùità, Rambhà, Manoramà, Ke÷inã, Subàhu, Surajà, Suratà and Supriyà. Ariùñhà gave birth also to four Gandharvas, Hàhà, Håhå, Atibàhu and Tumburu as mentioned in the following verse.
     "ariùñàsåta subhagàdevã devarùitaþ purà alambuùà mi÷rake÷ã vidyutparõà tilottamà aruõà rakùità caiva rambhà tadvat manoramà ke÷inã ca subàhu÷ca vikhyatau ca hahàhuhå tumburu÷ceti catvàraþ smçtàþ gandharvasattamàþ.">\

#<APSUHOMYA># A great sage (Maharùi) who adorned the assembly of Yudhiùñhira. (M.B., Sabhà Parva, Chapter 4, Verse 12).

#<ARâ (ARAJAS)># Daughter of øukra maharùi. Ikùvàku begot three sons, Daõóa, Vikukùi and Nimi. After his father's death Daõóa became king of the country between the Vindhya and the Himàlayas. In the course of a hunting expedition once Daõóa saw and was immediately attracted by the charms of Arà, daughter of øukra maharùi. He committed rape on her and she told her father about the attack by Daõóa. The Maharùi asked his daughter to do tapas, and further told her that he would burn Daõóa's kingdom by a rain of fire. Arà did tapas, and at the behest of the Maharùi Indra destroyed Daõóa's kingdom by a downpour of a rain of fire. Afterwards this place became a terrible forest where neither birds nor animals lived, and came to be known as Daõóakàraõya. (Uttara Ràmàyaõa).

#<ARAKKILLAM># (Palace of wax). Both the Kaurava and the Pàõóava princes lived in Hastinàpura. The Pàõóavas became experts in archery, and their exemplary character and conduct made them, so to say, the apple of their eyes to the people. This evoked great jealousy in Duryodhana who made up his mind to completely ruin the Pàõóavas somehow or other. Duryodhana, with Dhçtaràùñra's consent, built a new palace at Vàraõàvata. Though many others did not know that the palace was made of wax the Pàõóavas, from secret information knew the fact. But, they only pretended ignorance. Duryodhana and his minister Purocana, saw to it that the Pàõóavas shifted their residence to the waxen palace. Duryodhana had planned to set fire to the palace and burn to death the Pàõóavas. But, the shrewd Vidura through his messenger Kanaka gave notice of the conspiracy to the Pàõóavas just in time. One night Purocana set fire to the waxen palace, but the Pàõóavas escaped by a secret passage, which the architect of the palace had made while constructing it, and about which the Pàõóavas had previous knowledge. The same night a huntsman, with his five children, was also staying in the palace. As they were unconscious with heavy dosage of liquor they could not escape the fire. Those six people, and accidentally Purocana too were burnt to death. People, who gathered at the spot, thus saw seven corpses, and the news was broadcast that the Pàõóavas, including their wife Pà¤càlã and their mother had been burnt to death. This incident took place one year after the Pàõóavas had shifted their residence to the waxen palace. (M.B., âdi Parva, Chapters 141-151).

#<ARâLI># One of the sons who were Brahmavàdins, of. Vi÷vàmitra. (M.B., Anu÷àsana Parva, Chapter 4, Verse 58).

#<ARANTUKA># A guard posted at a boundary line of Kuurkùetra. (M.B., Vana Parva, Chapter 83, Verse 52).

#<ARANTUKA># A sacred spot in ancient India, in river Sarasvatã. A bath there is as beneficial as performing the Agniùñoma yaj¤a. (M.B., øalya Parva, Chapter 53, Verse 24).

#<ARAöYA># A King of the Ikùvàku dynasty. (See Ikùvàku dynasty).

#<ARAöYA PARVA># A sub Parva in the Mahàbhàrata. (See Mahàbhàrata).

#<ARAòòA(M)># A place in ancient India. After Droõa was killed in the great war, Kçtavarmà ran away with the warriors of Arañña. (M.B., Droõa Parva, Chapter 193, Verse 13).

@<[Page 47a]>@

#<ARAYANNAM># The swan (Haüsa).
     1) %<General.>% A bird (Haüsa) in Devaloka. The prefix 'ara' denotes royalty, sublimity, greatness etc. Many puràõas describe Arayannam as a bird of the Devas. Mànasasaras at the heights of the Himàlayas is the permanent abode of these divine birds. They do not like the rainy season. So they come down to the earth when rain begins at the Mànasasaras, and go back to the Saras, when rain begins on the earth. This phenomenon explains Ceru÷÷eri's (Malayalam poet) statement in his Kçùõagàthà that 'when rain set in haüsas -Arayannams--began flying away'.
     2) %<Origin.>% Ka÷yapa, the son of Brahmà, married the eight daughters of Dakùa, Tàmrà being one of them. Tàmrà bore five daughters Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. øyenã gave birth to the kite, Dhçtaràùñrã, the Haüsa and the Kokà and øukã the øukas (doves). Kokà or the Cakravàkã bird is the sister of Haüsa. This is how the Arayanna and the Cakravàka got Devatva (divinity). (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 14).
     3) %<Bhãùma and the Arayanna.>% øi÷upàla, before his death, blabbered a lot of unbecoming things about Bhãùma, who was partial to his (øi÷upàla's) enemies. And, he related the story of an Arayanna to elaborate the stand taken by the aged Bhãùma. An aged Haüsa (Arayanna) which once dwelt on the sea-coast preached to all the other birds much about ethical actions. The birds felt great respeet for the Arayanna. They flew across the sea in search of prey after entrusting their eggs to the Arayanna. The old Arayanna grew fat on those eggs. There was one intelligent bird among the lot, and when it looked for the eggs they were not to be found. That bird informed its colleagues about the treacherous conduct of the Arayanna. The birds organised themselves and attacked the Arayanna to death. Oh! Bhãùma, the same will be your end also. (M.B., Sabhà Parva, Chapter 41, Verses 30-41).
     4) %<Nala and Arayanna.>% While Nala, the prince of the Niùadha kingdom was resting in a garden he saw an Arayanna in a tank there. Out of curious pleasure Nala caught it, but seeing its mental tremor he let it free. Out of gratitude for this generous act, the Arayanna played the role of the messenger for Nala to get as his wife Damayantã, the very beautiful daughter of the King of Vidarbha.
     5) %<How the Arayanna (Haüsa) got the white colour.>% Once king Marutta was conducting the Màhe÷vara Satra (a yàga) and Devas like Indra came down to receive their share of the Havis (oblations in the sacrificial fire). And, this was the time when Ràvaõa with his attendants was on his triumphal tour. Hearing that the Devas were at the â÷rama of Marutta, Ràvaõa also went there, and Indra and the other Devas, trembling with fear, assumed different disguises and hid themselves away. Indra assumed the guise of the peacock, Yama of the crow, Kubera of the chameleon and Varuõa of the Arayanna. Thus beguiled Ràvaõa went his own way. The Devas, who thus escaped blessed the family of those birds whose forms they assumed. Indra shaped the blue feathers of the peacock with mixed colours and eyes like his own. Moreover, he blessed them that they would never be affected with any disease, and that they would dance with their feathers spread when rain set in. Yamadharma blessed the crows that they would get the offerings made on earth by men to their departed ancestors. And Bhagavàn Varuõa told the Ràja-Haüsas: "I escaped the clutches of Ràvaõa by assuming your shape and form. Therefore, be thee, who are now black and white, in future as purely white as milk". Kubera blessed the Chameleon with capacity to change colour as and how it pleased, and also for its cheeks to appear golden in colour to the onlookers. After thus blessing the birds the Devas disappeared. (Uttara Ràmàyaõa).

#<ARBUDA># An Asura. Indra killed this Asura. (ègveda, Maõóala 1, Anuvàka 10, Såkta 51).

#<ARBUDA I># A nàga (serpent) living in mountains. (Sabhà Parva, Chapter 21, Stanza 9).

#<ARBUDA II># The mountain âbu. (Mahàbhàrata, Vana Parva, Chapter 82, Stanza 55).

#<ARCANâNAS># A muni born in the âtreyagotra of the dynasty of Atri. He desired to marry Rathavãti. But her father had decided to give her in marriage only to a Maharùi, and, therefore Arcanànas became a Maharùi with the help of the Marutta and wedded Rathavãti. Maharùi øyàvà÷va was their son.

#<ARCIúMATä># The fourth daughter of Maharùi Aïgiras. (M.B., Vana Parva, Chapter 216, Verse 6).

#<ARCIS># Pçthu and the Arcis were born from the arms of Vena. (Bhàgavata, 4th Skandha, Chapter 15). Pçthn did tapas in forest and gave up his physical body in fire and attained Vaikuõñha (the abode of Viùõu) with the Arcis. (Bhàgavata, 4th Skandha). For details see Pçthu.

#<ARCIúMAT># A sect of Pitçs. (M.B., øànti Parva, Chapter 236, Verse 15).

#<ARDHADEVAS># (SEMI-GODS). In temples hermits, ancestors, serpents, celestial maids and such others also are worshipped. Among these there are Vasus, Nàgas, Asuras, Pai÷àcas, Vetàlas and many other classes. These are the semi-gods. (See Page 27 of Nàmvanaïgum Daivaïgal).

#<ARDHAKäLATäRTHA># A holy ghàñ or bath built by the hermit Darbhi. (Mahàbhàrata, Vana Parva, Chapter 83, Stanza 153).

#<ARDHASâDHAKA># A minister of King Da÷aratha. He had eight ministers.
     "The great king had eight ministers who were pure and famous and experts in dealing with matters of their concern: Jayanta, Dhçùñi, Vijaya, Siddha, Ardhasàdhaka, A÷oka, Mantrapàla and Sumantra were they". (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 7, Stanzas 2 and 3: Vallathol Translation).

#<ARGHâBHIHAöAPARVA># A parva in the Mahàbhàrata. (See M.B.).

#<ARIHA># A King of the lunar dynasty. He was a son born to Arvàcãna (a king of the Påru dynasty) and Maryàdà, a princess of Vidarbha. Ariha had a son, Mahàbhauma, born of his wife, a princess of Aïga. (M.B., âdi Parva, Chapter 19, Verses 18-19).

#<ARIMEJAYA># A Ràjà of the Påru dynasty. (See Påru dynasty). (Agni Puràõa, Chapter 278).

#<ARIúòâ># Wife of Ka÷yapa. The Gandharvas were born of her. (Agni Puràõa, Chapter 19, M.B., âdi Parva, Chapter 67, Verse 83).

#<ARIúòA># (ARIúòAKA). An asura, a servant of Kaüsa. Once, at the instance of Kaüsa he went to Gokula disguised as an ox to kill ørã Kçùõa. The ox instilled terror in people by tearing to pieces hills and mountaisn with its horns and bellowing like hell. But ørã Kçùõa 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. (Bhàgavata, Da÷ama, Skandha, Chapter 37).

#<ARIúòANEMA># (ARIúòANEMI). (See Ariùñanemi).

#<ARIúòANEMI I># One of the six sons of Vinatà.
     1) %<Genealogy.>% Viùõu, Brahmà, Ka÷yapa and Ariùñanemi. Ka÷yapa married Dhçtaràùñrã, daughter of Dakùa. øukã was their daughter, øukã had a daughter Natà and she a daughter, Vinatà. Ariùñanemi, Tàrkùya, Aruõa, Garuóa, Para, âruõi and ørã Vàruõi were the children of Vinatà. (M.B., âdi Parva, Chapter 65, Verse 40).
     2) %<Tapa÷÷akti of Ariùñanemi.>% Ariùñanemi with his son was once performing tapas in the forest. The son was immersed in meditation clad in the skin of a deer thus looking like a deer. Parapura¤jaya, the King of Hehaya who happened at the time to be hunting in the forest discharged his arrow against the son of Ariùñanemi 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 Ariùñanemi 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 Ariùñanemi told the King that there was nothing to wonder at in the case as nobody would be able to kill them because their Tapa÷÷akti 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., Araõya Parva, Chapter 184).
     3) %<Some other details.>% (1) Sumati, wife of King Sagara of the Solar dynasty, was the daughter of Ariùñanemi. (Ràmàyaõa, Bàlakàõóa, Canto 38, Verse 4). (2) Ka÷yapa had the synonym Ariùñanemi also. (Vàlmãki Ràmàyaõa, Kiùkindhàkàõóa, Canto 66, Verse 4; Devã Bhàgavata, Saptama Skandha). (3) Ariùñanemi's wives delivered sixteen children. (Agni Puràõa, Chapter 19). (4) Ariùñanemi has spoken a lot about the greatness of Brahmins. (M.B., Araõya Parva, Chapter 184, Verses 17-22). (5) Ariùñanemi once gave much spiritual advice to King Sagara of the Sårya Vaü÷a. (M.B., øànti Parva, Chapter 288, Verses 5-46).

#<ARIúòANEMI II># Mahàbhàrata, øànti Parva, Chapter 208, Verse 8 refers to one Ariùñanemi, the second son of Ka÷yapa.

#<ARIúòANEMI III># A Ràjà called Ariùñanemi occupied a place in the council of Yama. (M.B., Sabhà Parva, Chapter 8, Verse 9).

#<ARIúòANEMI IV># A false name assumed by Sahadeva while the Pàõóavas lived incognito in the Viràña kingdom. (M.B., Viràña Parva, Chapter 10, Verse 5).

#<ARIúòANEMI V># A synonym of ørã Kçùõa. (M.B., Udyoga Parva, Chapter 71, Verse 5).

#<ARIúòANEMI VI># A King. Realising the transient nature of worldly life, he gave up his kingdom and went to and did tapas at Mount Gandhamàdana. Indra who was very much pleased at this sent a messenger with a vimàna (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 â÷rama of Vàlmãki so that he might gain spiritual knowledge. Vàlmãki consoled the King with the advice that the telling, hearing and pondering over the story of the Ràmàyaõa alone would be enough to get eternal salvation. (Yogavàsiùñham).

#<ARJUNA># The third of the Pàõóavas.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà, Atri, Candra, Budha, Puråravas, âyus, Nahuùa, Yayàti, Påru, Janamejaya, Pracinvàn, Pravãra, Namasyu, Vãtabhaya, øuõóu, Bahuvidha, Saüyàti, Rahovàdi, Raudrà÷van, Matinàra, Santurodha, Duùyanta, Bharata, Suhotra, Suhotà, Gala, Gardda, Suketu, Bçhatkùetra, Hasti, Ajamãóha, èkùa, Saüvaraõa, Kuru, Jahnu, Suratha, Vióåratha, Sàrvabhauma, Jayatsena, Ravyaya, Bhàvuka, Cakroddhata, Devàtithi, èkùa, Bhãma, Pratãca, øantanu, Vyàsa, Pàõóu, Arjuna.
     2) %<Previous birth.>% Arjuna and ørã Kçùõa are often referred to as Naranàràyaõas (Nara and Nàràyaõa). In their previous life they were two èùis called Nara and Nàràyaõa, and from that time onwards they lived as inseparable companions and sons of the same parents. They entered Mahàsamàdhi at Badaryà÷rama in the Himàlayas. Of the two Nàràyaõarùi was a partial incarnation of Viùõu. About the Nararùi the Devã Bhàgavata has the following to say: "Dharma had his origin in the heart of Brahmà, and he earned great reputation for truthfulness and adherence to Vedic dharma. He married the daughters of Dakùa. Dharma had four sons, Hari, Kçùõa, Nara and Nàràyaõa. Of the four sons Hari and Kçùõa became great yogãs, and Nara and Nàràyaõa, great tapasvins. Nara and Nàràyaõa did tapas, worshipping Brahmà for 1000 years at the holy Badaryà÷rama in the plains of the Himàlayas. Nara was born in the next birth as Arjuna. (Devã Bhàgavata, 4th Skandha). See Nara.
     3) %<Birth.>% To Vicitravãrya son of øantanu was born Dhçtaràùñra by Ambikà, and Pàõóu by Ambàlikà. Pàõóu had two wives, Kuntã and Màdrã. The curse of a Muni made physical contacts with his wives impossible for Pàõóu. (See Pàõóu). Kuntã, before her marriage had attended on Maharùi Durvàsas who pleased with her service made a gift of five mantras to her. The effect of the mantras was that Kuntã would become mother of a son from him about whom she was thinking while she repeated the mantra. As soon as she got the mantras she retired to a solitary place and thinking of the Sun-God repeated the first mantra. At once Såryadeva appeared and Karõa was born to her by him. After assuring her that the incident would not affect her chastity Sårya disappeared. Kuntã abandoned the child to float in the river Gaïgà, and stayed with Pàõóu keeping the other four mantras to herself. Since Pàõóu could not contact the body of his wives, with his permission Kuntã began practising the other four mantras one by one. By three mantras she got three sons, Dharmaputra from Kàla, Arjuna from Indra and Bhãmasena from the wind God (Vàyu). The remaining one mantra Kuntã gave to Màdrã. She repeated it thinking of the A÷vinã Devas, and two sons, Nakula and Sahadeva were born to her. (M.B., âdi Parva, Chapter 63 onwards).
     4) %<Festival of birth.>% At the birth of Arjuna Kuntã heard a heavenly voice declare as follows: "Oh! Kuntã! your son will be equal to øiva in prowess and unconquerable just as Indra is. After defeating all the Kings he will perform the A÷vamedha thrice. He will please øiva and get the great weapon called Pà÷upata from him. On the orders of Indra he will kill Nivàtakavacas. Hearing the above prophecy the Devas played ecstatic music and flowers were showered from the sky. The Saptarùis, Prajàpatis 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 øata÷çïga mountain came together to perform the christening ceremony of Arjuna. While enumerating the various names of Arjuna, it is said in the Viràña Parva that Kçùõa was the name Pàõóu gave to his son. (M.B., âdi Parva, Chapter 123, Verse 20).
     6) %<Childhood.>% The Pàõóavas spent their childhood at Hastinàpura with the Kauravas. Then Arjuna studied the art and science of using weapons, dance, music etc. along with the other boys. (M.B., âdi Parva, Chapter 129, Verse 1). Ka÷yapa, the high priest of Vasudeva did for Arjuna the usual Saüskàras like Upanayana (wearing of the holy thread) etc. Arjuna was taught the first lessons in Dhanurveda (Science of archery) by Ràjarùi øuka. Afterwards, Kçpàcàrya became the preceptor of the Pàõóavas in Dhanurveda, and it was then that Droõàcàrya came. There is a particular story about Droõàcàrya becoming the guru. (See Droõa).
     7) %<Special favour of Droõa.>% Arjuna showed very great interest in the science of the use of weapons. Droõa, the master, wanted to teach A÷vatthàmà, his son, certain special things, and he began sending all his disciples to fetch water. A÷vatthàmà used to be the first to return with the water, and before the others returned Droõa began teaching A÷vatthàmà the special lessons. Arjuna came to understand this programme and he began returning with water along with A÷vatthàmà. Then the guru began teaching the special things to both A÷vatthàmà and Arjuna. Droõa 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. (Bhàrata, âdi Parva, Chapter 132).
     8) %<Ekalavya's finger was cut.>% Ekalavya, son of Hiraõyadhanus, King of the Niùàdas (a tribe of hunters, forestmen) approached Droõa to learn the science of the use of weapons. Droõa, the Brahmin, refused the prayer of this prince of the forest tribe. Ekalavya, after prostrating at the feet of Droõa returned to the woods, made an image of Droõa with earth and meditating upon it as guru began practising the use of weapons.
     The Kauravas and the Pàõóavas 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 Pàõóavas, and they found out the culprit, Ekalavya, who claimed himself to be a disciple of Droõa. Grief-stricken at this claim Arjuna hurried up to Droõa and said: "You had pronounced me to be your foremost disciple without an equal. But, today Ekalavya, another disciple of yours has relegated me to the second place". Thereupon Droõa went and saw Ekalavya in the forest. Ekalavya, in all devotion stood up and saluted the guru. And the guru said as follows: "Oh! Ekalavya if thou art my disciple give me the dakùiõà (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 Droõa. Henceforth Arjuna became Droõa's unequalled disciple. (M.B., âdi Parva, Chapter 132).
     9) %<Arjuna got Brahma÷iràstra.>% When once Droõa and his disciples were bathing in the river Gaïgà, 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 Droõa imparted to Arjuna knowledge about Brahma÷iràstra, and Arjuna was enjoined not to use the astra against men, but to use it only when confronting higher beings than men. [Bhàrata (Malayalam), âdi Parva, Chapter 133].
     10) %<Competition in arms.>% When the training of the princes was almost over Dhçtaràùñra 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. Yudhiùñhira and others first exhibited their skill in shooting arrows in the order of their seniority. Every scene was explained to Dhçtaràùñra by Vidura and to Gàndhàrã by Sa¤jaya. Duryodhana and Bhãma clashed with each other. A÷vatthàmà pacified them and kept them apart. And, then Arjuna and Karõa appeared on the scene, and the onlookers declared them to be equal in skill in archery. When their shooting exhibition was over, Karõa who got angry again rushed to the stage. Arjuna also got ready. Arjuna challenged Karõa's eligibility on the ground that he was low-born and not a Kùatriya. At once Duryodhana proclaimed him as the King of Aïga. Though this pacified the scene, this competition in archery served much to make the Kauravas and the Pàõóavas the bitterest of enemies. (M.B., âdi Parva, Chapters, 136, 137).
     11) %<Arjuna's gurudakùiõà (Offering of fee to the preceptor).>% At the starting of training the princes Droõa 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 gurudakùiõà. Droõa asked to be brought bound before him Drupada, King of Pà¤càla. (For Droõa's enmity towards Drupada see Drupada). Thereupon the Pàõóavas marched to Pà¤càla, and in a fierce battle Arjuna defeated Drupada. Though Bhãma tried to kill Drupada Arjuna did not permit it, but took him bound to Droõa. This ended Droõa's hatred towards Drupada, who now gifted half his kingdom to Droõa. Droõa was very much pleased with Arjuna for the above act, and advised him to fight even him (Droõa) if the latter opposed him (Arjuna). To this Arjuna replied 'Yes'. (M.B., âdi 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 Bhàrata.
     12) %<Jealousy of Dhçtaràùñra.>% After the gurudakùiõà Arjuna marched against the neighoouring kingdom. He defeated very easily in war the King of Yavana and the Kings Sauvãra, Vipula and Sumitra. These victories of Arjuna made the Kauravas very anxious; Dhçtaràùñra brooded over it. (M.B., âdi Parva, Chapter 138, Verses 20-23).
     13) %<Escape from the waxen palace.>% Duryodhana made up his mind to destroy the Pàõóavas somehow or other. He got the Pàõóavas to shift their residence to a palace made of wax at Vàraõàvata, and one year after this the palace was set fire to. The Pàõóavas escaped death by fire through a tunnel and entered the forest, the next day. (See Arakkillam).
     14) %<Arjuna on the banks of river Ga gà.>% The Pàõóavas walked much through the terrible forest, and after midnight reached the banks of the Gaïgà. At that time Aügàraparõa (Citraratha), the Gandharva was enjoying his time in the river with some Apsarà women. The presence of men at the scene, the Gandharva did not relish. Arjuna and the Gandharva crossed in words, which led to a duel. In the duel the Gandharva was defeated. As the wife of the Gandharva prayed with tears in her eyes Arjuna spared him his life. The grateful Gandharva told the Pàõóavas many interesting stories. He also made a present of divine horses and imparted to them the esoteric knowledge called Càkùuùãvidyà. The Gandharva finally told the Pàõóavas that they were attacked because they came without Agni and âhuti in their front. He also explained this fact that Arjuna could subjugate him on account of his (Arjuna's) genuine celibacy. (See Citraratha).
     15) %<Pà¤càlisvayaüvara.>% Citraratha, during his talks with the àõóavas had pointed out to them the need to have a priest to lead and guide them in all matters, and accordingly they visited Dhaumyà÷rama and installed the Maharùi (Dhaumya) as their priest.
     And, meantime seeing thousands of people on their way to attend the Svayaüvara (marriage by open choice of husband by the girl) of Kçùõà (Pà¤càlã) daughter of the King of à¤càla, the Pàõóavas also followed the crowd. Veda Vyàsa, whom the Pàõóavas met on their way blessed them. King Drupada wished to give his daughter Kçùõà in marriage to Arjuna. The news that the õóa as were burned to death in the palace of wax grieved Drupada. Yet he had made arrangements for a trial of strength by Heroes at the Svayaüvara. 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., âdi Parva, Chapter 155, Verse 11). Great warriors like Duryodhana, Karõa, øi÷upàla, øiü÷umàra took their seats in the marriage hall. All the kings failed even to lift the bow up. Ultimately Arjuna lifted the bow and hit the target very easily. Pà¤càlã put the wedding garland on Arjuna's neck. When the Pàõóavas returned to their mother with Pà¤càlã in the evening the mother from inside her room said: "What you have got today, my sons, you enjoy among yourselves." Kuntã said this under the impression that what her sons had got was some Bhikùà. At any rate, in obedience to the above injunction of the mother Pà¤càlã became wife to the five Pàõóavas. (M.B., âdi Parva, Chapters 190, 191).
     16) %<Arjuna at Indraprastha.>% The svayaüvara of Pà¤càlã broadcast news about the whereabouts of the Pàõóavas. Dhçtaràùñra brought them back to Indraprastha, and installed them in a new palace built at the place called Khàõóavaprastha. (Indraprastha). Dharmaputra ruled a part of the country with Indraprastha as capital. Nàrada went there once and advised the Pàõóavas 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 Pà¤càlã 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 Pà¤càlã 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 Pà¤càlã was living with Dharmaputra. Forgetting the fact Arjuna went to Dharmaputra's palace, got his weapons and helped the brahmin. For thus breaking the rule Arjuna left his palace on a pilgrimage for one year.
     17A) %<Arjuna married Ulåpikà and Citràïgadà.>% Arjuna with his bow and arrows went into the forest. Many brahmins followed him. Arjuna reached the banks of Gaïgà and entered the waters for a bath. Here Arjuna was attracted by Ulåpikà, daughter of the Nàga King and he married her. A son was born to them called Iràvàn. After visiting places like Agastyavañam, Vasiùñhagiri Arjuna reached Manalur. He married Citràïgadà, daughter of Citràïgada, King of Manalur. After a stay of three months there he went southwards. Citràïgadà gave birth to a son named Babhruvàhana.
     17B) %<The mark on Arjuna's flag is Hanåmàn, 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 ørã Ràma from Ràme÷vara to Laïkà. He also felt that it was not at all proper on the part of ørã Ràma to have sought the help of monkeys to construct the dam. ørã Ràma could have made a dam with arrows. Arjuna put this question to a great scholar (Pandit) who was sitting nearby reading the Ràmàyaõa. Neither the Pandit nor the other brahmins gathered there could give a convincing answer to Arjuna's doubts. Then a monkey child went up to Arjuna and told him with pride that a dam made of arrows would have broken when the monkeys walked on it. Arjuna said then, "no, no, no monkey will be able to break the dam built with Ràma's arrows; which monkey will break a dam of arrows made even by me?" And, a debate began about the subject. The monkey and Arjuna agreed to a bet that if a monkey broke the dam made by Arjuna he would end his life by jumping into fire, and if the monkey could not break the dam it would for ever be Arjuna's slave. Arjuna constructed a dam with arrows. And, as soon as the monkey set foot on it it was broken. Arjuna tried again. Though now it caused some efforts on the part of the monkey the dam broke this time also. Arjuna was thus left with no alternative but to die by jumping into fire and a fire was accordingly lit. Before Arjuna jumped into the fire a brahmin boy, who was bathing in the river ran upto Arjuna and told him that his attempt at self annihilation was not justified as the bet was made without an arbiter. When Arjuna who was wedded so much to truth brushed aside this argument and got ready to end his life the boy said: "If you are so very insistent about it you (Arjuna and the monkey) compete once again with me as arbiter. This suggestion of the boy was accepted. The monkey child tried its best to break the dam, but it failed. It developed its body to the size of a mountain and jumped on the dam. Even then it did not break. Then he ran up to the boy who was acting as arbiter and prostrated at his feet crying 'Ràmacandra'. At the same moment Arjuna also prostrated before the boy crying 'ørã Kçùõa, 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 Hanåmàn and the brahmin boy ørã Kçùõa).
     17C) %<Arjuna married Subhadrà.>% Arjuna went to the holy place called Saubhadratãrtha and redeemed the woman named Vargà from the curse she was labouring under. (See Vargà). Arjuna continued his journey and reached Gokarõa and Prabhàsa tãrtha, where he met Gada, brother of ørã kçùõa. Gada described to Arjuna the great beauty of his sister, Subhadrà. Arjuna went to Dvàrakà and paid his respects to ørã Kçùõa. A few days later the yàdavas celebrated a great festival at mount Raivataka. Arjuna went there disguised as a Sannyàsin and forcibly took away Subhadrà with him with the permission of ørã Kçùõa. Though the yàdavas got ready for a fight they were ultimately pacified, and Subhadrà was married to Arjuna. (M.B., âdi Parva, Chapter, 218-224).
     17D) %<Brahmin boy saved.>% When once Arjuna was in Dvàrakà with ørã Kçùõa 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 ørã Kçùõa appeared before Arjuna and prevented him from jumping into fire. And then both Kçùõa and Arjuna went to Viùõuloka and submitted the case of the brahmin to him. Viùõu told them: "Oh! Kçùõa 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, Kçùõa and Arjuna returned with the boys to the brahmin, who now felt very happy. (Bhàgavata, Da÷ama Skandha, Chapter 89).
     17E) %<Burning of Khàõóava forest.>% While Kçùõa and Arjuna were spending their days on the banks of river Yamunà in the summer season Agni Bhagavàn (the fire-god) requested them to give the Khàõóava forest as food to him. (See Khàõóavadàha). Arjuna agreed to oblige Agni Bhagavàn, who presented to Arjuna the bow called Gàõóãva, a white horse and many other powerful arrows. When Agni began burning the forest, Indra sent a heavy shower of rain. By creating a tent with arrows Arjuna saved the forest from the rain. Arjuna killed Takùaka's wife, cursed the N ga called A÷vasena and saved Maya, the architect of the Asuras who was put up in the forest. Indra was pleased and gifted many divine arrows to Arjuna. Maya gave the famous conch, Devadattam to Arjuna. By now the one year of the pilgrimage of Arjuna was over and he returned to Indraprastha. (M.B., âdi Parva, Chapters 233-239).
     17P) %<Fight between Arjuna and ørã Kçùõa.>% (See Gàlava, para 4).
     18) %<Again to the forest.>% Maya, who escaped death in Khàõóava forest, in his great gratitude, went to Indraprastha, and with the permission of Dharmaputra built for the Pàõóavas an exceptionally beautiful palace. And then the Pàõóavas made the conquest of all the earth, and after killing enemy kings like Jaràsandha, the Kimpuruùas, the Hàdakas, øi÷upàla, Kurundha and Bhagadatta returned to Idraprastha and performed the Ràjasåya yaj¤a. The Kauravas who got jealous at this went on a visit to Indraprastha. When they entered the palace built by Maya they were put into many a ludicrous situation. (See Sabhàprave÷a). Insulted and humiliated they returned to Hastinàpura and challenged the Pàõóavas to a game of dice, and in the game the Pàõóavas lost not only their kingdom and other riches, but Pà¤càlã as well. Du÷÷àsana dragged Pà¤càlã and stripped her of her clothes in the royal assembly and thus mercilessly insulted her. According to the terms and condition agreed to with reference to the game of dice, the Pàõóavas had to lead forest life for twelve years and live for one year incognito. The Pàõóavas again started for the forest. (M.B., Sabhà Parva).
     19) %<Pàõóavas in Kàmyaka forest.>% A number of brahmins also accompanied the Pàõóavas to the forest. The noble brahmin, øaunaka consoled the aggrieved Dharmaputra in the Dvaitavana. Dharmaputra felt worried that he could not feed the brahmins who accompanied him into the forest. Pà¤càlã prayed to the Sun-God, and he gave the Akùayapàtra to her. (See Akùyapàtra). And, after this the Pàõóavas, along with the brahmins, entered the Kàmyaka forest. (M.B., Araõya Parva, Chapter 36).
     20) %<Arjuna secured divine arrows.>% Dharmaputra asked Arjuna to do tapas in the Himàlayas and thus secure divine arrows. Accordingly Arjuna went south and saw Indra in the Indrakãla mountain. Indra gave him boons. There Arjuna killed Måkàsura. And, then Arjuna went to Mount Kailàsa and prayerfully concentrated his mind on øiva. øiva appeared in the guise of a forest dweller. (See Pà÷upatàstra). After that he got the Daõóàstra from Yama, Pà÷àstra from Varuõa and Antardhànàstra from Kubera. (M.B., Vana Parva, Chapters 37-41).
     21) %<Arjuna in Indraloka.>% Indra, who was so very pleased that Arjuna got so many divine arrows deputed his charioteer, Màtali, to bring Arjuna to Devaloka, and at Devaloka he learned more about archery and music. The Apsarà women forgot themselves when they saw the exceptionally handsome Arjuna. Urva÷ã, mad with love, sent her messenger Citrasena to Indra. Being told about Urva÷ã's love Arjuna closed both his ears with hands, and reminded the messenger of Urva÷ã's maternal position with reference to him. Urva÷ã cursed and turned Arjuna into an eunuch. Indra consoled Arjuna by assuring him that Urva÷ã'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 Nivàtakavaca and Kàlakeya.
     Arjuna became a friend of Maharùi Loma÷a, who had gone to Devaloka to see Indra. Promising Arjuna that he would protect Dharmaputra Loma÷a returned to the earth. Arjuna left the Kàmyaka forest and returned to his brothers after an absence for five years. He met the brothers at Mount Gandhamàdana. (M.B., Vana Parva, Chapters 42-47).
     22) %<Procession.>% At last a witty and humorous brahmin went to Dhçtaràùñra and dilated upon the hardships being suffered by the Pàõóavas, 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 Pàõóavas. On the pretext of going out for hunting Duryodhana and others with the permission of Dhçtaràùñra, 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., Araõya Parva, Chapter 239, Verses 25-29).
     Duryodhana and attendants put up tents in the forest. The Gandharvas obstructed Duryodhana, and he and the Gandharva called Citrasena clashed with each other. Duryodhana was made a prisoner. Arjuna came on the scene and released him. And, thus humiliated Duryodhana returned to Hastinàpura with the attendants. (M.B., âraõya Parva, Chapters 239-253).
     23) %<Arjuna lost consciousness.>% While once Pà¤càlã was alone King Jayadratha forcibly took her away. Within seconds the Pàõóavas confronted Jayadratha and regained Pà¤càlã. Jayadratha and his men were killed. The Pàõóavas, who were very weary and tired walking in the forest felt extremely thirsty. Nakula, at the instance of Dharmaputra climbed a tree and looked around and sighted a pool of clear water. When Nakula went to the pool and began to draw water a voice from above was heard saying as follows: "Do not be so very daring. This is my ancestral wealth. If you answer my questions you may not only drink the water but also take some with you". Without paying any heed to this warning Nakula drank water from the pool, and lo! he fell down unconscious immediately. Sahadeva who went to the pool in search of Nakula and drank water from the pool also met with the same fate as Nakula. Arjuna and Bhãma 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 Yakùa appeared and brought the brothers of Dharmaputra back to consciousness. In fact, the Yakùa was none other than Yamadharmadeva. (For questions and answers of the Yakùa see Dharmaputra.) (M.B., Araõya Parva, Chapters 312-315).
     24) %<Life incognito.>% Now the twelve years of forest life being over the Pàõóavas decided to spend the one year of life incognito in the Viràña palace. Arjuna disguised himself and deposited his clothes and weapons in the hollow of a øami tree in the forest. And the Pàõóavas in various disguises reached the Viràña palace. They assumed false names: Dharmaputra as Kaïka, Bhãma as Valàla, Arjuna as Bçhannala, Nakula as Granthika and Sahadeva as Ariùñanemi and Draupadã as Màlinã.
     When the life incognito of the Pàõóavas for one year was about to expire a rumour reached the Kauravas that the Pàõóavas were at the Viràña capital, and the Kauravas thought that the Pàõóavas will appear on the scene if a war was fought against King Viràña. The Kauravas, with this object in view, lifted the cows of Viràña and that led to war. Uttara, the prince of Viràña boasted that he would fight provided he had a good charioteer. Bçhannala (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 Bçhannala tightly bound Uttara to the chariot, drove it very fast to the forest, took back from the hollow of the øami 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 Pàõóavas life incognito was over. The king of Viràña, greatly pleased over this victory in war gave his daughter, Uttarà in marriage to Abhiüanyu, son of Arjuna. (M.B., Viràña Parva).
     25) %<Preparations for war.>% After the forest life and life incognito the Pàõóavas returned. The Kauravas refused to give them half the Kingdom. ørã Kçùõa, on behalf of the Pàõóavas, 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 Pàõóavas. And, war was perforce decided upon. Duryodhana went to Kçùõa at Dvàrakà to request for support in war. Kçùõa, who favoured the Pàõóavas lay in false sleep as he did not want to fight against them. Duryodhana sat at the head of Kçùõa. Arjuna, who came after some time sat at the feet of Kçùõa and remained there standing. Awakening from sleep, it was Arjuna whom Kçùõa saw first. After the greetings were over with Arjuna, Kçùõa saw Duryodhana also. Between Kçùõa without any arms and the armed forces of Kçùõa, Arjuna chose Kçùõa and Duryodhana his armed forces to help each side in the impending war. (Udyoga Parva).
     26) %<War.>% Both the Parties were encamped in Kurukùetra ready for war. ørã Kçùõa 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 Kçùõa instruct him in Karmayoga (the philosophy of action). That instruction and advice of Kçùõa is the world-famous Bhagavad Gãtà. The Gãtà cleared off Arjuna's illusions and he praised the Lord, ørã Kçùõa, who revealed his all comprehensive form (Vi÷varåpa) to Arjuna.
     On the first day of the war Arjuna fought a duel with Bhãùma, and the second day he fought the Kaurava forces with exceptional prowess. And then Arjuna prevented Kçùõa from killing Bhãùma. But, the Kaurava army faced defeat that day. On the third day Arjuna defeated Bhãùma, A÷vatthàmà, Trigartta, Bhagadatta and others. Thereupon a really fierce fight began. The war lasted for 18 days. The important incidents during the 18 days can be summarised as follows:-(1) Fierce fight between Arjuna and Bhãùma. (2) Fight between Arjuna and A÷vatthàmà. (3) Arjuna destroyed the Kaurava army. (4) Iràvàn, son of Arjuna, was killed. (5) Arjuna fought against Droõa and Su÷armà. (6) Took the vow to kill Bhãùma. (7) øikhaõóã prompted to kill Bhãùma. (8) On the appearance of øikhaõói the Kaurava army, took fright and fled in great disarray. (9) Arjuna fought a duel with Du÷÷àsana. (10) Duel with Bhagadatta. (11) Duel again with Bhãùma. (12) Bhãùma fainted and fell on the ground. (14) With øikhaõóã in the front made an attack on Bhãùma. (15) Arjuna discharged three arrows to serve as pillow to Bhãùma who, dislodged from the chariot, was lying on a bed of arrows. (16) Cool water sprinkled on the face of Bhãùma with the aid of divine arrows. (17) Fought against Droõa and defeated his forces. (18) Satyajit deputed to remain with Dharmaputra to help him. (19) Sudhanvà killed. (20) Again fought with Bhagadatta. (21) Supratãka, the elephant of Bhagadatta killed. (22) And after that, Bhagadatta also killed. (23) Vçùaka and Acala killed by Arjuna. (24) øakuni defeated. (25) Arjuna killed the three brothers of Karõa and confronted Karõa. (26) Abhimanyu, son of Arjuna, killed. (27) Hearing about the death of Abhimanyu, Arjuna fell down unconscious. (28) Awakened, Arjuna vowed to kill Jayadratha. (29) Arjuna performed øiva Påjà. (30) Arjuna dreamt that night to have paid homage to øiva along with Kçùõa and that øiva gave him divine arrows like Pà÷upata. (31) Marched forth routing the elephant regiment of Durmarùaõa. (32) Routed Du÷÷àsana in fight. (33) Again fought Droõa, Kçtavarmà, ørutàyudha, Sudakùiõa, King of Kàmboja. (34) Sudakùiõa killed in fight. (35) ørutàyu, Acyutàyu, Niyutàyu, Ambaùñha and the Mlecchas' army killed. (36) Vinda and Anuvinda killed. (37) Warfield converted into a house of arrows, on account of the great collection of arrows. (38) Arjuna defeated Duryodhana. (39) Fought the nine great warriors on the Kaurava side. (40) Arjuna cut off the right hand of Bhåri÷ravas at the instance of Kçùõa. (41) Cut off the head of Jayadratha with arrows. The head and the arrows were thrown on the lap of Jayadratha's father. (42) Alambuùa, King of Ràkùasas killed. (43) Daõóadhàra killed with his elephant. (44) Arjuna killed the six brothers of Su÷armà, viz., Satyasena, Candrasena, Mitrasena, øruta¤jaya, Sau÷ruti and Mitradharmà (45) Difference of opinion arose between Dharmaputra and Arjuna about the failure to kill Karõa, and in the heat of excitement Arjuna called his elder brother 'thou'. (46) Immediately repenting Arjuna drew sword to kill himself. But, regained mental peace by begging pardon of the brother. (47) Killed Vçùasena, son of Karõa, (48) Karõa brought down Kçùõa's crown by his arrow resembling the face of the serpent. Enraged at this Arjuna killed Karõa. (49) Killed Satyakarmà, Satyeùñha and others. (50) After bowing to Vyàsa, Arjuna withdrew arrow. (M.B., Bhãùma, Droõa, Karõa, øalya and Sauptika Parvas).
     27) %<After the war.>% In the great war the Kaurava army, to the very last man, was annihilated. The Pàõóavas assembled together. Thoughts about the future came up. ørã Kçùõa consoled the sorrowing Dharmaputra. As desired by Vyàsa, Kçùõa, Dharmaputra and others returned to Hastinàpura and took up the reins of governing the country, and the idea of performing an A÷vamedha Yàga was seriously mooted. A King named Marutta agreed to give money needed for the yaj¤a. Arjuna defeated all enemy kings. (M.B., øànti Parva).
     28) %<Death and rebirth of Arjuna.>% On his way back after digvijaya Arjuna was killed by the arrows of his son, Babhruvàhana. Immediately did Ulåpã, Arjuna's wife bring back to life her husband by Mçtasa¤jãvanã mantra. Then Arjuna questioned Ulåpã about the reason for his son killing him, and also as to how she happened to be present at the time. Ulåpã described the story of a curse in answer to Arjuna's querry. (M.B., A÷vamedha Parva, Chapter 79).
     29) %<The story of the curse.>% Ulåpã said: You shall not get angry. Yes, all is for the best. In war you killed Bhãùma by unrighteous means, viz. with the help of øikhaõóã. On his death, the Aùñavasus and Gaïgà Devã cursed you with hell. I told about this curse to my father, who begged the Vasus for redemption, and they said that you would be redeemed from the curse when your son, Babhruvàhana, killed you. Accordingly he has been brought here to kill you.
     The above story pleased Arjuna. (A÷vamedha Parva, Chapter 81).
     30) %<A÷vamedham.>% Arjuna again defeated Meghasandhi, the King of Magadha, øakuniputra and others and returned to Hastinàpura, where the A÷vamedha yaj¤a was performed. The Yàdava dynasty was extinguished before long. Arjuna did all the rites due to them on death. He grieved over the departure of ørã Kçùõa. (Bhàgavata, Skandha 11, Chapter 31). And then he went to Indraprastha with the consorts of Kçùõa. On the way dacoits overcame Arjuna and snatched away some of the females. Arjuna felt very sad. Then Vyàsa appeared and told him that he would be strong and powerful only in the presence of Kçùõa. (Agni Puràõa, Chapter 15).
     31) %<Pàõóavas' journey to the other world.>% Now, it was time for the Pàõóavas to journey to the other world. It was at this juncture that the Yàdava dynasty ended and ørã Kçùõa was killed, and some of Kçùõa'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, Gàõóãva in the sea, and Arjuna did so. (Mahàprasthàna Parva, Chapter 1, Verses 1-42). The Pàõóavas continued their journey, Yudhiùñhira leading them. They reached the Himàlayas, and there Pà¤càlã expired. To Bhãma's querry as to why Pà¤càlã expired first, Yudhiùñhira replied that it was due to her having been more partial to Arjuna. The others continued their journey and then Sahadeva died. Yudhiùñhira explained that Sahadeva died second due to his arrogance and conceit. And, the others continued going forward. An emaciated dog was already with the Pàõóavas during their journey. Nakula was the third to die, and Yudhiùñhira attributed it to his (Nakula) extreme conceit about his beauty. And, Arjuna's death next, Yudhiùñhira 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 Bhãma also fell dead, and Yudhiùñhira thought to himself that it was due to Bhãma's voracious eating. And, then Devendra came in his chariot of gold and welcomed Yudhiùñhira 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, Yudhiùñhira got into the chariot and reached Svarga, and he was elated to find his brothers there happy with Pà¤càlã. (Mahàprasthàna Parva and Svargàrohaõa).
     32) %<The meanings of the word, Arjuna.>%
     (1) White. "÷ukla÷ubhra÷uci÷veta-vi÷ada÷vetapàõóavàþ avadàtassito gauro valakùo dhavalo'rjunaþ hariõaþ pàõóuraþ. (amarako÷a) (2) the plant called vãrataru. nadãsarjo vãratarurindradçuþ kakubhor'rjunaþ. (do) (3) grass. ÷aùpam bàlatçõaü ghàso yavasam tçõaüarjunam. (do) (4) indra." (ègveda, Chapter 1, Anuvàka 7, Såkta 112).
     33) %<Synonyms used in the Mahàbhàrata of Arjuna.>% Aindri, Bhàrata, Bhãmànuja, Bhãmasenànuja, Bãbhatsu, Bçhannala, øàkhàmçgadhvaja, øakraja, øakranandana, øakrasånu, øakràtmaja, øakrasuta, øvetà÷va, øvetahaya, øvetavàha, Devendratanaya, Dhana¤jaya, Gàõóãvabhçt, Gàõóãvadhanvà, Gàõóãvadhàrã, Gàõóãvã, Guóàke÷a, Indraråpa, Indrasuta, Indràtmaja, Indràvaraja, Jaya, Jiùõu, Kapidhvaja, Kapiketana, Kapipravara, Kapivaradhvaja, Kaunteya, Kaurava, Kaurava÷reùñha, Kauravya, Kirãñamàli, Kauraveya, Kirãñabhçt, Kirãñavàn, Kirãñã, Kçùõa, Kçùõasàrathi, Kuntãputra, Mahendrasånu, Mahendràtmaja, Nara, Pàka÷àsani, Pàõóava, Pàõóaveya, Pàõóunandana, Pàrtha, Paurava, Phàlguna, Prabha¤janasutànuja, Savyasàcã, Tàpatya, Trida÷e÷varàtmaja, Vànaradhvaja, Vànaraketana, Vànaraketu, Vànaravaryaketana, Vàsavaja, Vàsavanandana, Vàsavàtmaja, Vàsavi, Vijaya.
     34) %<Origin of certain words.>% Towards the close of his life incognito, Arjuna went to the øami tree to take out Gàõóãva kept in its hollow. Uttarà also was with Arjuna. Then Arjuna revealed himself to Uttarà, and also elaborated the meaning of his various names as follows:--
     I shall tell you my ten names. Arjuna, Phàlguna, Jiùõu, Kirãñi, øvetavàhana, Bhãbhatsu, Vijaya, Kçùõa, Savyasàcã and Dhana¤jaya....I am called Dhana¤jaya, because even after having conquered all the lands and amassed wealth I stand in the centre of righteousness ....I am called Vijaya because in fights with haughty opponents I always succeed.....I am called øvetavàhana because white horses are harnessed in war to my chariot decked with golden ornaments....I am called Phàlguna because I was born in the month of Phàlguna and under the star, Phàlguna...I am kirãñã because during my fight with the Daityas I put on my head crown glowing as Sun...I am called Bãbhatsu by men and Devas because I never resort to revolting means during war...Devas and men call me Savyasàcã because both my hands are adept in using the bow, Gàõóãva....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 Jiùõu, 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 Kçùõa because I was very attractive (Kçùõa=attractive). [Mahàbhàrata (Malayalam)].
     35) %<Wives of Arjuna.>%
     (1) Pà¤càlã (2) Ulåpã (3) Citràïgadà (4) Subhadrà.
     36) %<Sons of Arjuna.>% øçtakirãñi, Iràvàn, Babhruvàhana, Abhimanyu.

#<ARJUNA II># A son of Emperor, Nimi. One Arjuna, son of emperor Nimi, got philosophical advice from a Muni named Asita (Brahmàõóapuràõa, Chapter 47).

#<ARJUNA III># (See Kàrttavãryàrjuna).

#<ARJUNA IV># A member of Yama's assembly. The other members are: Kapotaroma, Tçõaka, Sahadeva, Vi÷va, Sà÷va, Kç÷à÷va, øa÷abindu and Mahã÷vara. (M.B., Sabhà Parva, Chapter 8, Verse 17).

#<ARJUNâBHIGAMANAPARVA># A sub Parva in Mahàbhàrata. (See Mahàbhàrata).

#<ARJUNAKA># A hunter. Dharmaputra was called to his side by Bhãùma his body torn by arrows in fight and he felt very sad and sorry to see Bhãùma in that state. To console Dharmaputra Bhãùma 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 Gautamã, died on account of snake-bite. A hunter caught and brought before Gautamã 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 (mçtyu) 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 Gautamã was the cause for the birth of the child. Ultimately Gautamã herself assumed responsibility for the sin. Bhãùma consoled Dharmaputra by telling that as in the case of Gautamã in the story, the cause for every effect was the chain of Karma. (M.B., Anu÷àsana Parva, Chapter 1).

@<[Page 55a]>@

#<ARJUNAVANAVâSAPARVA># A sub parva in Mahàbhàrata. (See Mahàbhàrata).

#<ARKKA I># A synonym of the Sun. (See SæRYA).

#<ARKKA II># A king of olden days. (M.B., âdi Parva, Chapter 1, Verse 236).

#<ARKKA III># The royal sage èùãka was Arkka, the Asura, reborn. (M.B., âdi Parva, Chapter 67, Verses 32, 33).

#<ARKKAPARöA># Ka÷yapa's son by his wife Munã. He was a Devagandharva. (M.B., âdi Parva, Chapter 65, Verse 43).

#<ARTHAM># From the forehead of Mahàviùõu a golden lotus grew up from which ørã Devã was born. Dharmàrthas (Dharma=righteousness and artha=wealth) also were born from ørã. "From the forehead of Viùõu, sprung up a golden lotus and His wise spouse ørã arose there from and oh, Pàõóava, righteousness and wealth came into being from ørã". (Bhàùàbhàrata, øànti Parva, Chapter 59, Stanzas 130 & 131).

#<ARUJAM># A sect among the Ràkùasas. (M.B., Vana Parva, Chapter 285, Verse 2).

#<ARULMOLITHEVAR># The øaiva text of the south is called Tirumura, and it contains twelve songs. The first seven of those songs were composed by Tiruj¤ànasambandha, Tirunavukkar÷ar and Sundaramårti. The twelfth song is called Periyapuràõa composed by Arulmolithevar. He is also called Sekhilar. Tevar was prime minister (A.D. 1063-1112) of Cola. (Some great lives).

#<ARUöA I>#
     1) %<Birth.>% Son of Ka÷yapa by Vinatà. Ka÷yapa, son of Brahmà, married Vinatà and Kadrå, and being so much pleased by their services he gave them boons. Kadrå got the boon to have 1000 nàga (serpent) sons, and Vinatà to have two sons more powerful and vital than the sons of Kadrå. After this Ka÷yapa went into the forest again for Tapas. After a period, Kadrå gave birth to 1000 eggs and Vinatà to two. Both the mothers kept their eggs in pots so that they were in the right temperature. After 500 years the pot broke up and Kadrå had her 1000 sons. Vinatà felt pained at this and opened one of her pots. A child only half-developed emerged from the egg and he was Aruõa. (M.B., âdi Parva, Chapter 16, Verses 5-7). After another 500 years the other egg of Vinatà hatched itself and a glowing son emerged. He was Garuóa.
     2) %<Genealogy.>% While Ràma and Lakùmaõa wandered in the forest searching for Sãtà they saw the wounded and disabled Jañàyu. Jañàyu described his genealogy as follows: "Ka÷yapa, son of Brahmà, married the daughters of Dakùa. Of the two wives, Vinatà delivered two sons, Garuóa and Aruõa. Sampàti was Aruõa's elder son and he (Jañàyu) the younger. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 14). Agni Puràõa, Chapter 19 also refers to Garuóa and Aruõa as the sons of Vinatà.
     3) %<Aruõa curses his mother.>% The fact of Vinatà forcing open one of her eggs prematurely and Aruõa emerging out of it with only a half-developed body has been mentioned above. Aruõa got angry at the haste of his mother and cursed her to live as slave of Kadrå for 500 years, and then Garuóa 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 Aruõa rose to the sky. This curse was the reason for Vinatà's becoming a slave of Kadrå. (M.B., âdi Parva, Chapter 16, Verses 18-23).
     4) %<Aruõa became charioteer of Sun.>% The Sun and the Moon betrayed to the Devas Ràhu, who waited at the entrance of Devaloka to snatch off the Nectar (Amçtam) got at the churning of the sea of milk (Kùãràbdhi). Thenceforth Ràhu does often swallow the Sun and the Moon. That phenomenon is called the eclipse (of the Sun or Moon. Sårya-grahaõa and Candra-grahaõa). Enraged by these frequent attacks of Ràhu, the Sun-God began once to burn like anything. Murmuring that everyone would cooperate when there was something to be achieved, but would go on their own way when the object was achieved, the Sun-God began burning so virulently as to destroy all living forms, and the Devas were frightened by this and took refuge in Brahmà. Brahmà called Aruõa 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 Aruõa has been functioning as the charioteer of the Sun. (M.B., âdi Parva, Chapter 24, Verses 15-20).
     5) %<Birth of sons.>% øyenã, wife of Aruõa delivered two sons, Sampàti and Jañàyu. (M.B., âdi Parva, Chapter 68, Verse 71).
     6) %<Aruõa assumed female form.>% øãlàvatã, 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 Aruõa some rest. Then it was that Aruõa came to know of a programme of naked dance by the women in Devaloka. Women alone were admitted to the dance hall. Aruõa, 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 Aruõa, at the instance of Indra entrusted the child to Ahalyàdevã and returned to join duty as the Sun-God's charioteer. (Aruõa, while he acted as Indra's wife was called âruõãdevã). Aruõa 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 Aruõa in female form. Aruõa did so, and the Sun enjoyed her. This also resulted in the birth of a son, who too was, at the instance of the Sun, entrusted to Ahalyàdevã. Ahalyàdevã brought both the children with tender love, which Gautama muni, her husband did not like. He cursed them and turned them into monkeys. After some time Indra went to Ahalyà to see his child and he was told the story of Gautama's curse. Indra searched out both the monkeys. In view of the elder one having a long tail he was called Bàli (Vàli) and the neck of the second one being very beautiful, he was named Sugrãva. At that time, èkùaràja, the monkey King of Kiùkindhà was very unhappy because he had no sons. He came to know of Bàli and Sugrãva, and requested Indra to give both the monkeys to him as sons. Indra gladly obliged him. Indra blessed Bàli to the effect that half the strength of anybody who attacked him would be added to his own natural power. Indra then sent him and Sugrãva to Kiùkindhà.
     7) %<Synonyms.>% Sårasåta, Anåru, Aruõa, Kà÷yapi, Garudàgraja.

@<[Page 56a]>@

#<ARUöA II># A king of the solar dynasty, and father of Tri÷aïku. (Devã Bhàgavata, Saptama Skandha).

#<ARUöA III># A sage in ancient India. A community of èùis was denoted by this name. Those èùis were called Aruõas. The Ajas, Pç÷nis, Sikatas, Ketus and Aruõas-they attained Svarga by self study. (M.B., øànti Parva, Chapter 26, Verse 7).

#<ARUöA IV># A serpent. Karkkoñaka, Vàsuki, Takùaka, Pçthu÷ravas, Aruõa, Ku¤jara, Mitra, øaükha, Kumuda, Puõóarãka, and the chief of serpents, Dhçtaràùñra. (M.B., Mausala Parva, Chapter 4, Verse 15).

#<ARUöA V># A èùi. Taittarãya âraõyaka refers to him as born from the flesh of Brahmà at the time of creation.

#<ARUöA VI># A Dànava (Asura) born in the dynasty of Vipracitti. He did tapas for long years repeating the Gàyatrã mantra, and got from Brahmà the boon not to die in war. Becoming very arrogant on account of this boon he left Pàtàla (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 Aruõa did not give up the Gàyatrã he could not be worsted in war. Then the Devas sent Bçhaspati to Aruõa to make him give up Gàyatrã. Aruõa questioned Bçhaspati as to why he of the enemy camp had come to him (Aruõa). Bçhaspati replied: "You and I are not different; both of us are worshippers of Gàyatrã Devã. Being told so Aruõa gave up worship of Gàyatrã Devã, and she felt offended at this and sent thousands of beetles against him. Thus, without fighting Aruõa and his army were extinguished. (Devã Bhàgavata).

#<ARUöA VII># A son of Narakàsura. When Narakàsura was killed Aruõa along with his six brothers fought against ørã Kçùõa and was killed.

#<ARUöâ I># An Apsarà woman born of Pradhà, wife of Ka÷yapa. Pradhà and Ka÷yapa had the following children. Alambuùà, Mi÷rake÷ã, Vidyutparõà, Tilottamà, Rakùità, Rambhà and Manoramà. (M.B., âdi Parva, Chapter 65, Verses 50, 51).

#<ARUöâ II># A tributary of the river Sarasvatã. (M.B., Vana Parva, Chapter 83, Verse 15).

#<ARUöASAýGAMAM># The place where Aruõà falls into Sarasvatã. (M.B., øalya Parva, Chapter 43, Verses 30-45).

#<ARUNDHATä I># Wife of Sage Vasiùñha.
     (1) %<Birth.>% She was born as the daughter of Karddama Prajàpati and Devahåti. (See Vasiùñha).
     (2) %<Other information.>% (1) Once Arundhatã got suspicious about the character of Vasiùñha and as a result of misunderstanding her chaste husband her beauty suffered a set-back. (M.B., âdi Parva, Chapter 232, Verses 27-29).
     (2) Arundhatã shone forth in Brahmà's assembly with other Devãs like, Pçthvã, Hçã, Svàhàkãrtã, Surà and øacã. (M.B., Sabhà Parva, Chapter 11, Verse 41).
     (3) She outshone all other chaste women in devotion to her husband. She owed her great power to her chastity and service of her husband. (M.B., Araõya Parva, Chapter 225, Verse 15).
     (4) The seven great èùis once offered her an honourable seat. (M.B., Vana Parva, Chapter 226, Verse 8).
     (5) There is a story in the Mahàbhàrata of how øiva once blessed Arundhatã. While the seven great èùis were staying at the Himàlayas it did not rain consecutively for twelve years, and the Munis suffered much without either roots or fruits to eat. Then Arundhatã began a rigorous tapas, and øiva appeared before her disguised as a brahmin. Since, due to the failure of rains, Arundhatã 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. øiva then assumed his own form and blessed Arundhatã, and from that day onwards it became a sacred spot. (M.B., øalya Parva, Chapter 48, Verses 38-54).
     (6) Arundhatã once pointed out to Vçùdarbhi the evils of receiving remuneration (fee). (M.B., Anu÷àsana Parva, Chapter 10, Verse 45).
     (7) On another occasion she spoke about the secret principles of ethics among others. (M.B., Anuֈsana Parva, Chapter 130, Verses 3-11).
     (8) Once all the Devas eulogized Arundhatã and Brahmà blessed her. (M.B., Anu÷àsana Parva, Chapter 130, Verses 12 and 13).
     (9) Arundhatã and Vasiùñha did tapas at the sacred Sarasvatã tãrtha and entered into Samàdhi. (M.B., Vana Parva, Chapter 130, Verse 17).

#<ARUNDHATä II># A wife of Kàla (God of death). Arundhatã, Vasu, Yamã, Lambà, Bhànu, Marutvatã, Saükalpà, Muhurtà, Sàdhyà and Vi÷và are the ten wives of Kàla. (Viùõu Puràõa, Part 1, Chapter 15).

#<ARUNDHATäVAòAM># A holy place. If one takes one's bath during three days in the Sàmudraka tãrtha nearby and also starves one will get the results of A÷vamedha yàga. (M.B., Vana Parva, Chapter 84, Verse 41).

#<ARUöä># Name given to Aruõa when he attended Indra's assembly disguised as female. (See Aruõa).

#<ARUöODâ># A river flowing through the island of Plakùa, one of the seven islands of ancient times. The wind around ten yojanas of Plakùa is very fragrant because it carries the divine fragrance being emitted always from the bodies of Pàrvatã and her attendants, who drink water from river Aruõodà. (Devã Bhàgavata, Aùñama Skandha).

#<ARæPâ># One of Dakùa's daughters. (M.B., âdi Parva, Chapter 65, Verse 46).

#<ARUPATTIMæVAR># (%<The sixty-three's>%). In ancient times there were sixty-three devotees of Siva in the south. They were called Nàyanàras and they have composed many famous sacred songs. Prominent among them were Tiruj¤ànasambandha, Tirunàvukkara÷a and Sundaramårti

#<ARVA># The son of Ripuüjaya. (Viùõu Puràõa).

#<ARVâVASU># An ancient Ascetic who had been a luminary in the Durbar hall of King Yudhiùñhira. There is a story in the Mahàbhàrata showing the merits of penance of Arvàvasu. This story was told by the hermit Loma÷a to the Pàõóavas, when they arrived at the holy bath Madhugilasamaïga, during their exile in the forest. "Long ago two ascetics Raibhya and Bharadvàja had built their hermitages and lived here. A son named Yavakrãta was born to Bharadvàja. To Raibhya, two sons called Arvàvasu and Paràvasu were born. Raibhya and his sons were learned men. Bharadvàja and Yavakrãta became ascetics. Yavakrãta 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. Yavakrãta 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. Yavakrãta said that it was an impossible task. Indra said that the desire of Yavakrãta also was as impossible as that. Still Yavakrãta did not show any intention of drawing back. Finally Indra granted him the boon.
     Yavakrãta 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 Yavakrãta. Bharadvàja felt sad and cursed Raibhya that he would be killed by his son. Then with Yavakrãta he jumped into the fire and died.
     At that time Bçhaddyumna, a Brahmin performed a sacrifice. He invited Arvàvasu and Paràvasu as helpers. As Paràvasu 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 Arvàvasu. Arvàvasu went to the forest completed the funeral rites of his father and returned. Paràvasu spread the rumour everywhere that Arvàvasu had murdered his father. In the innocence of Arvàvasu, 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 Yavakrãta, Bharadvàja and Raibhya to life again.
     All these occurrences happened in this bath called Madhubilasaügama. (Mahàbhàrata, Araõya Parva, Chapters 135, 136, 137, 138).
     The report of a conversation between this hermit, and ørã Kçùõa who had been on his way to Hastinàpura, is given in the Mahàbhàrata, øànti Parva, Chapter 336, Stanza 7. Arvàvasu also is counted among the hermits who possessed the Brightness of Brahmà like Rudra.
     "Hermit Vasiùñha! Now I shall give their names in order. Yavakrãta, Raibhya, Arvàvasu, Paràvasu, Kakùãvàn, Aurùija, Bala, Aïgiras, èùimedha, Tithisuta, Kaõva, these are the Bright hermits, having the brightness of Brahmà, lauded by the world and as bright as Rudra, Fire and Vasu". (M.B., Anu÷àsana Parva, Chapter 150, Stanzas 30, 31 & 32).
     Arvàvasu did penance to the Sun for getting children. The Sun-God came down from his way in the sky and gave him through Aruõa directions mentioned in the Kalpa (one of the six øàstras or Sciences) regarding Saptamã rituals. Arvàvasu observed them strictly and as a result he got children and wealth. This story is given in Bhaviùya Puràõa, Brahma Parva).

#<ARYAMâ># One of the twelve âdityas born to Ka÷yapa and Aditi. (âdityas = sons of Aditi). The twelve âdityas are, Dhàtà, Aryamà, Mitra, øakra, Varuõa, Aü÷a, Bhaga Vivasvàn, Påùà, Savità, Tvaùñà and Viùõu. (M.B., âdi Parva, Chapter 65, Stanza 15). Aü÷a is sometimes called AýøU.

#<ARYAøVA># A King of the Sårya vaü÷a (Solar dynasty). See the word VAýøâVALä (Genealogy).

#<ASAMA¥JASA># (ASAMA¥JA). 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 Ràmàyaõa. Once there was a king called Sagara in Ayodhyà. He married two women named Ke÷inã and Sumati. For a long time they had no sons and so they went to the Himàlayas and started penance there in the mount of Bhçguprasravaõa. After a hundred years Bhçgumaharùi appeared before them and pleased them thus: "Your elder wife Ke÷inã 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 Ke÷inã gave birth to Asama¤jas and Sumati to a big ball of flesh. That ball broke and sixty thousand babes came out from it. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 83).
     2) %<Character of Asama¤jas.>% He was a very cruel man always tormenting people. He used to throw little children into the Sarayå 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 Aü÷umàn, a King who became the favourite of the people. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 38).

#<ASAMPREKúYAKâRITVA># See under DEVASARMA IV.

#<AøANI># A holy hermit. While ørã Kçùõa was going to Hastinàpura this hermit met him on the way. (M.B., Udyoga Parva, Chapter 83).

#<ASIDDHâRTHA># A minister of Da÷aratha. (Vàlmãki Ràmàyaõa, øloka 3, Sarga 7, Bàlakàõóa).

#<ASIKNI I># A river flowing through the Punjab in India. This is called Candrabhàgà and also Cãnàb (Cãnà). The ègveda also mentions about this. (M.B., Bhãùma Parva).

#<ASIKNI II># A wife of Dakùa. Dakùaprajàpati, son of Brahmà, 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 Vãraõaprajàpati. There is a version in the seventh Skandha of Devã Bhàgavata that Vãraõã was born of the left thumb of Brahmà.\<*>\ Then the virile Dakùaprajàpati begot by Asikni five thousand Harya÷vas with a view to propagating his species and the Harya÷vas also evinced great desire to increase their number. Knowing this devarùi Nàrada of enchanting words approached them and said "Oh, Harya÷vas, 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 Harya÷vas have never returned so far.
     When he found that the Harya÷vas were lost the mighty Dakùa begot in the daughter of Vãraõã a thousand sons called øabalà÷vas. They were also desirous of propagation but were also persuaded by the words of Nàrada to follow the footsteps of their elder brothers. They discussed it among themselves and said "The words of the Maharùi are right. We must also follow the course taken by our brothers. It is wise to commence creation after knowing the size of the earth." They also went to different sides and never returned just like rivers falling into the ocean. The loss of the øabalà÷vas infuriated Dakùa and he cursed Nàrada.
     Again to commence creation Dakùa got of Asikni sixty girls. Of these ten he gave to Dharmadeva, thirteen to Ka÷yapa, twentyseven to Soma and four to Ariùñanemi. Two were given to Bahuputra, two to Aïgiras and two to the scholar Kç÷à÷va. Dharmadeva's wives were Arundhatã, Vasu, Yamã, Lambà, Bhànu, Marutvatã, Saïkalpà, Muhårtà, Sàdhyà and Vi÷và. Of Vi÷và were born Vi÷vedevas. Sàdhya delivered the Sàdhyas, Maruñva, the Marutvans and Vasu, Vasus. Bhànus were born of Bhànu. From Muhårta came Muhårtàbhimànis and from Lambà, Ghoùa and from Yamã, Nàgavãthã. (Chapter 15, Anu÷àsana Parva, 1; Viùõu Puràõa and Skandha 6, Bhàgavata).
\<*) It was Mahàviùõu who gave Dakùa his wife, Asikni, when Dakùa was doing penance in Vindhya. (úaùña Skandha, Bhàgavata).>\

#<ASIKèúöA># Son of A÷vamedhas, a King of the Lunar dynasty. (Bhàgavata, 9th Skandha).

#<ASILOMA># Prime Minister of Mahiùà÷va. (Devã Bhàgavata, 5th Skandha).

#<ASIPATRAVANA># One of the notorious twentyeight hells. If you destroy forests without purpose you will go to this hell. (Chapter 6, Anu÷àsana Parva 2, Viùõu Puràõa). The Devã Bhàgavata describes Asipatravana like this: "Those who forsake their own natural duty and go in for that of others are thrown into this hell; they die by the orderlies of Yama, the King of Death. There they will be whipped by a whip made of thorny herbs and as they run about with pain they will be followed and whipped. Crashing against the big stones there they will fall fainting and the moment they wake up from the faint they will be stabbed again. This will be repeated. (Aùñama Skandha, Devã Bhàgavata).

#<ASITâ># A celestial maiden. She had taken part in the birthday celebrations of Arjuna. (øloka 63, Chapter 122, âdi Parva, M.B.).

#<ASITA I># One of the èñviks of the Sarpasatra of Janamejaya.
     %<Some details.>% (1) The prominent ètviks were Bhàrgava, Kautsa, Jaimini, Sàrïgarava, Piïgala, Vyàsa, Uddàlaka Pramattaka, øvetaketu, Asita, Devala, Nàrada, Parvata, âtreya, Kuõóajàra, Kàlaghàñs, Vàtsya, Kohala, Deva÷armà, Maudgalya, Samasaurabha. (Chapter 53, âdi Parva, M.B.)
     (2) Asita, Devala, Vai÷ampàyana, Sumantu and Jaimini were disciples of Vyàsa. (Prathama Skandha, Devã Bhàgavata).
     (3) Asita, the sage, got by the blessing of øiva a son named Devala. (Brahmavaivarta Puràõa).
     (4) Once Asita muni explained to King Janaka the philosophy of rebirth. (Brahmàõóa Puràõa, Chapter 47).

#<ASITADEVALA>#
     %<Main details.>% (1) He is one of those who spread the story of Mahàbhàrata to the public. Vyàsa wrote the Mahàbhàrata into a lakh of books and first taught the great epic to his son, the sage øuka. He later expounded it to many other disciples. Nàrada spread the story among the devas, Devala among the Pitçs, øuka among Gandharvas and Yakùas and Vai÷ampàyana among men. (ølokas 107 & 108, Chapter 1, âdi Parva, M.B.).
     (2) He was present at the Sarpasatra of Janamejaya. (øloka 8, Chapter 53, âdi Parva, M.B.).
     (3) He attended the coronation of Yudhiùñhira along with Nàrada and Vyàsa. (øloka 10, Chapter 53, Sabhà Parva, M.B.). See under Devala for more information.

#<ASITADHANVâ># A king of Vedic times. Sàükhyàyana Såtra states that the Veda of Asuravidyà was written by this King.

#<ASITADHVAJA># Son of Ka÷yapa and Vinatà. He was present at a birthday celebration of Arjuna. (øloka 72, Chapter 122, âdi Parva, M.B.).

#<ASITAKâøYAPA (DEVALA)># For details see under JAIGäúAVYA and Devala..

#<ASITAPARVATA># A mountain situated on the banks of the river, Narmadà, in the country of ânarta. (øloka 11, Chapter 89, Vana Parva, M.B.).

#<AøMAKA I># Son born to Vasiùñha by the wife of Kalmàùapàda the King of Ayodhyà. (See Ikùvàku vaü÷a) while the King Kalmàùapàda was walking through the forest hunting he saw øakti the son of Vasiùñha. As øakti did not care to give room for the King, Kalmàùapàda wounded øakti, who cursed the King and changed him to a Ràkùasa (giant). The giant immediately killed øakti. After many years Vasiùñha blessed the King and changed the form of the giant and gave him back his former shape. The King was delighted at having recovered his former shape. He took Vasiùñha to his palace. Madayantã the wife of the King with his permission went to Vasiùñha and got with child. Vasiùñha returned to the forest. Even after the lapse of a long period she did not give birth to the child. Madayantã who was miserable at this, took an 'a÷man' (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 A÷maka. This King had built a city called Paudhanyà. (M.B., âdi Parva, Chapter 176).

#<AøMAKA II># A÷maka (m) is a place between the rivers Godàvarã and Màhiùmatã. A÷maka was a king of this land. He fought against the Kauravas on the Pàõóava side. (Karõa Parva).

#<AøMAKA III># A sage. (M.B., øànti Parva, Chapter 47, øloka 5).

#<AøMAKADâYâDA># Son of the King A÷maka. He was a soldier of the Kaurava army. He was killed in the battle by Abhimanyu. (ølokas 22 and 23, Chapter 37, Droõa Parva, M.B.).

#<AøMAKä># Wife of Pràcinvà. Ka÷yapa was born to Marãci, son of Brahmà. To Ka÷yapa was born of his wife Aditi, daughter of Dakùa, Vivasvàn. Descending in order from Vivasvàn were born Manu, Ilà, Puråravas, âyus, Nahuùa, Yayàti. Yayàti had two wives, Devayànã and øarmiùñhà. The first was the daughter of øukra and the second the daughter of Vçùaparvà. To Devayànã were born two sons, Yadu and Turvasu and to øarmiùñhà were born three sons, Druhyu, Anudruhyu and Påru. From Yadu came the dynasty of Yàdavas and from Påru came the dynasty of Pauravas. Kausalyà was the wife of Påru and her son was Janamejaya. Påru conducted three A÷vamedhas and secured the title of Vi÷vajita (conqueror of the world) and then accepted the ascetic life and went to the forests. Janamejaya married Anantà alias Màdhavã and got a son named Pràcinvà. Because he conquered all the land extending to the eastern horizon he got the name Pràcinvà. Pràcinvà married a yàdava girl of name A÷makã and got a son named Saüyàti. (ølokas 6 to 13, Chapter 95, âdi Parva, M.B.).

@<[Page 59a]>@

#<AøMANAGARA># A city of the nether world. The Uttara Ràmàyaõa states that Ràvaõa entered this city when he was going home in the Puùpaka Vimàna (the aeroplane of ancient times) stolen from Kubera.

#<AøMAPèúòA(M)># The sacred pond near Gayà known as Preta÷ilà. It is believed that if you perform obsequies here even the sin of killing a brahmin would fade away.

#<AøMâ># An ancient sage.

#<AøMOPâKHYâNAM># This is called A÷magãtà also. After the great Kurukùetra battle Vyàsa spoke to Dharmaputra to console him and the philosophy he then expounded is called A÷mopàkhyànam. Once King Janaka asked the great scholar A÷man on the changes that occur in Man as wealth comes and goes. A÷man then gave the King the same philosophy which Vyàsa gave to Dharmaputra and A÷man's oration to King Janaka came to be known as A÷magãtà. (Chapter 28, øànti Parva, M.B.).

#<AøOKA I># The charioteer of Bhãmasena. When Bhãmasena was fighting a battle with ørutàyu the King of Kaliïga, this charioteer brought the chariot to him. (M.B., Bhãùma Parva, Chapter 54, Stanzas 70 and 71).

#<AøOKA II># A minister of King Da÷aratha. Da÷aratha had eight ministers. They were Jayanta, Dhçùñi, Vijaya, Asiddhàrtha, Arthasàdhaka, A÷oka, Mantrapàla and Sumantra. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 7).

#<AøOKA III># A King of the family of the famous Asura A÷va. This king had been ruling over Kaliïga. (âdi Parva, Chapter 67, Stanza 14).

#<AøOKADATTA># Once the Vidyàdhara (a class of semi gods) named A÷okavega was going through the sky, when the hermit maids of Gàlavà÷rama (the hermitage of Gàlava) were bathing in the Ganges. He hankered after them. So the hermits cursed him and changed him to a man. The name of A÷okavega in his human birth was A÷okadatta. The story of A÷okadatta in the "Kathàsaritsàgara" is as follows:
     Long ago there lived a Brahmin named Govindasvàmã, near the river Kàlindã. He had two sons, A÷okadatta and Vijayadatta. They were good men like their father. Once there occurred a great famine in the country. Scarcity prevailed everywhere. Govindasvàmã 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 Kà÷ã and live there." His good-natured wife agreed to it and giving everything for the relief work, Govindasvàmã with his wife and children started for Kà÷ã. On the way he met a hermit sage who had renounced the world. He had his whole body besmeared with ashes. With his tuft of hair and garment made of the barks of trees, he seemed to be øiva. Govindasvàmã bowed before him, and asked about the future of his children. The Yogã (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 A÷okadatta." Govindasvàmã felt glad and sad at the same time. Leaving the hermit they proceeded to Kà÷ã. They neared Kà÷ã. 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 Govindasvàmã 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. Govindasvàmã took Vijayadatta to that place where a dead body was burning.
     Vijayadatta sat near the fire and warmed himself. In the meanwhile he was talking to his father. He said, "Father, what is that round thing seen in the middle of the fire?" "That is the head of a dead body burning" said his father who was standing close by. He took a burning faggot and hit at the head. The head broke into pieces and some viscous stuff from the head fell into his mouth. There occurred a sudden change in Vijayadatta. He became a fearful giant with huge tusks and hair standing erect on the head. Somehow or other he got a sword also. That giant took the burning head from fire and drank up all the viscous liquid in it. With his tongue which looked like blazing fire he licked the bones. Then he threw away the skull. Then he approached his father with open mouth to swallow him. "You! giant, Don't kill your father, come here!" a voice shouted to him from the burial-ground. Thus Vijaya became a giant and disappeared. "Oh dear! my child! my son! Vijayadatta!", cried his father and came away from the burial-place, and went to the shelter of the tree and told his wife, son and others everything that had happened. Stricken with grief they all fell on the ground. All those who came to worship in the temple gathered round them and tried to console them. Among them was a merchant named Samudradatta, a native of Kà÷ã. He consoled Govindasvàmã and his family and took them to his house in Kà÷ã. He showed hospitality and gave them a separate place to live in. Noble men are kind to those who are in distress. The great hermit had said that their son would come back in due course. Hoping that such a time would come soon Govindasvàmã and his family dragged on their time. At the request of that wealthy merchant they stayed there on. A÷okadatta got his education there. When he grew up to a youth, he got physical training. He became such an expert in wrestling and other modes of fighting that nobody on earth could overcome him. During a festival there was a contest in wrestling. A renowned wrestler had come from the south to take part in the contest. In the contest which took place in the presence of Pratàpamukuña, the King of Kà÷ã, the wrestler challenged every wrestler in the country and had overthrown each one of them. Having heard from the merchant Samudradatta, the King sent for A÷okadatta and put him against the wrestler from the south. A very serious fight began between the two. They grappled each other with firm and resolute grips. The audience was struck with wonder at the variety of the modes of grappling and twisting and turning they exhibited. Applause came from everywhere. The fight lasted for a very long time. Finally A÷okadatta threw the other to the ground, and got much presents from the King. Gradually he became a favourite of the King, and consequently became wealthy. One day the King went to a temple of øiva, a little away from the capital to observe fast on the fourteenth night of the Moon and while returning he passed by a burial-ground and heard a voice saying, "Oh Lord! The judge had ordered me to be hanged, for a charge of murder, merely out of personal grudge and without any proof, and this is the third day since I was put on this scaffold. My life has not yet departed from the body. My tongue is dried of thirst. Have the kindness to give me a little water."
     "Punished without proof! It will appear only so to him who is punished". Thinking thus the King asked A÷okadatta 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 A÷okadatta 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 A÷okadatta 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÷okadatta 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." A÷okadatta said, "See! The King has sent this water for him. Now climb on my back and you yourself give him this water."
     The woman instantly took the water and got on the back of A÷okadatta 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 A÷okadatta. 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 A÷okadatta 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 A÷okadatta a good deal. The King said, "Dear queen! This A÷okadatta 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 Madanalekhà".
     The queen also said that the thought was pleasing to her. "This youth is the most suitable person to be her husband. Some days ago Madanalekhà had seen him in Madhu garden and from that day a change is visible in her. All laughing and playing is gone from her, and she spends time in loneliness and thinking. I knew this from her maids. Because of my thought about her I did not sleep last night and only just closed my eyes in the dawn. Then it seemed to me that a divine woman appeared and said to me, "My daughter, Don't give your daughter Madanalekhà to anybody else. She had been the wife of A÷okadatta in previous birth". I woke up immediately. Believing in the dream I consoled our daughter. I am glad that now you also think so. Let the Jasmine creeper entwine round the Mango tree."
     When the King heard these things from his queen, without wasting more time he gave his daughter Madanalekhà in marriage to A÷okadatta. They suited each other so much that not only their relatives, but the others also were delighted. Brahmà is well experienced in joining suitable things together. As they were all getting on well one day the queen said to the King, "My lord! this Bangle being single doesn't shine well. We must have another bangle made in the same shape and design."
     The King immediately had some goldsmiths brought before him. He showed them the bangle and asked them to make one of the same pattern. They turned it on all sides and looked at it and said, "Please your highness! This is not man-made. It is not possible for us to make one of this kind. Precious stones like these are not available in this earth. So the only possible way is to search for its mate in the place where this was found. On hearing these words the King and the queen were crestfallen. Seeing this A÷okadatta said that he would bring the mate of the bangle. Fearing danger the King tried to dissuade him. But A÷okadatta 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?" A÷okadatta 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 A÷okadatta 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." A÷okadatta promised to do what she required. Then she began, "There is a city in the Himàlayas known as Trighaõóa. There lived a giant in that city. His name was Lambajihva. I bearing the name vidyucchikhà, am his wife. Only one daughter was born to me. Then my husband was killed in a fight with his overlord Kapàlasphoña, 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 A÷okadatta agreed to the request of the giantess. She, with her power, took him to their city through the sky. A÷okadatta 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 Vidyutprabhà. 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 Kà÷ã. I have promised the King to get the mate of this bangle." Vidyucchikhà gave her son-in-law her bangle and a golden lotus flower which he accepted with great joy. As before he came with the giantess to the burial-ground through the sky. Then she said "I shall be here on every fourteenth lunar night on the root of this tree in the burial-ground. If you want to see me come on that day." "I shall do so", so saying A÷okadatta 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. A÷okadatta 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÷okadatta who told them in detail everything that had happened to him. The fame of A÷okadatta grew higher and higher. The King and the queen thought it a blessing that they got so adventurous a son-in-law. Next day the King got a casket made of silver and placed the golden lotus at the mouth of the casket and placed it on the step of his own temple for everyone to see. The white casket and the red lotus were very charming to look at and they glistened as the fame of the King and of A÷okadatta. 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 A÷okadatta 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 Vidyutprabhà. When he was about to return he requested Vidyucchikhà to give him one more golden lotus. She said that there was no more lotus with her and that they grew in the lake of the giant King Kapàlasphoña. A÷okadatta requested her to show him that lake. At first Vidyucchikhà dissuaded him from this attempt. But he was stubborn. So she took him to a place away from the lake and showed it to him. The lake was full of golden lotus flowers. It was a pleasing sight. A÷okadatta immediately got down into the lake and began to pluck the flowers. The guards came and opposed him. He killed a few of them. The others went to their master and informed about the theft. Kapàlasphoña with his weapons came shouting and roaring and saw his elder brother A÷okadatta. 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 A÷okadatta embraced him. Both shed tears of joy. At that time Praj¤apti Kau÷ika the teacher of the Vidyàdharas came to them and said, "You are Vidyàdharas. All this happened due to a curse. Now you and your people are liberated from the curse. So learn the duties and functions of your class and with your people take your proper place in the society." Having taught them everything they required he disappeared. Thus the Vidyàdhara brothers, having plucked golden lotus reached the peak of the Himàlayas through the sky. A÷okadatta went to Vidyutprabhà who also having been liberated from curse became a Vidyàdhara girl. With that beautiful girl the two brothers continued their journey and reached Kà÷ã 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. A÷okadatta 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. A÷okadatta 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. Govindasvàmã, in the presence of the King asked Vijayadatta to tell his story from the moment he turned a giant in the burial-place; "We are very curious to hear it" he said. Vijayadatta began to say "Father, you have seen how because of my mischief, I had broken that skull and some viscous liquid fell into my mouth and I changed to a giant. After that the other giants gave me the name Kapàlasphoña. They invited me into their midst. We lived together. After a few days they took me to the presence of the King of the giants. As soon as he saw me he was pleased with me and appointed me as the commander-in-chief of the army. He who was overconfident in his power went to war with the Gandharvas and was killed in the fight. From that day onwards all the giants came under my control. Then I met with my brother who came to pluck the golden lotus flowers from my lake. With this all the previous conditions of my life had vanished. My brother will say the rest of the story. When Vijayadatta had finished saying A÷okadatta continued the story.
     Long ago when we were Vidyàdharas both of us were going through the sky and we saw the hermit maids of the hermitage of Gàlava, 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 Vidyàdharas with our people. And according to this curse we took birth as men and separation was effected. You all have heard it. Today I went to the lake of the King of the giants, with the help of my mother-in-law the giantess for plucking the golden lotus flowers and recovered my brother, this Vijayadatta. There we learned everything from our teacher Praj¤apti Kau÷ika and became Vidyàdharas and have arrived here as fast as we could." Thus he informed them everything that had occurred. Afterwards by the learning he received from his teacher he changed his parents and the daughter of the King into Vidyàdharas and then bidding adieu to the King A÷okadatta, with his two wives, parents and brother went to the emperor of the Vidyàdharas through the sky. When they reached there A÷okadatta and Vijayadatta changed their names into A÷okavega and Vijayavega. According to the orders of the emperor those Vidyàdhara youths went to the mountain of Govindakåña with their people as it was their abode, and lived with happiness and joy. King Pratàpamukuña 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. (Kathàsaritsàgara, Caturdàrikàlamba, Taraïga 2).

#<AøOKASUNDARä># See the word Nahuùa.

#<AøOKATäRTHA># A holy place near the temple of øårpàraka. (Mahàbhàrata, Vana Parva, Chapter 88, Stanza 13).

#<AøOKAVANIKâ># A famous park in Laïkà. It was in this park that Ràvaõa kept Sãtà having stolen her from ørã Ràma. It is described in Vàlmãki Ràmàyaõa, Sundarakàõóa, Sarga 14 and Araõyakàõóa, Sarga 56 and in Mahàbhàrata 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 A÷oka park which seemed as a hermitage." (Bhàùà Bhàrata, Araõya Parva Chapter 280, Stanzas 42 and 43).

#<AúòABANDHA># A kind of plaster used for fixing idols in temples. The following eight things are mixed and ground consecutively for fortyone days and made ready to be put in the cavity around the idol when it is fixed there finally, (1) conch-powder (2) powdered myrobalam (3) resin (4) Kolipparal (a kind of rock) (5) river sand (6) powder of emblic myrobalam (7) lac and (8) cotton.

#<AúòABHâRYâ(S)># The eight wives of ørã Kçùõa. (1) Rukmiõã (2) Jàmbavatã (3) Satyabhàmà (4) Kàlindã (5) Mitravindà (6) Satyà (7) Bhadrà and (8) Lak ùaõà.

#<AúòABUDDHIGUöA(S)># Eight qualities of the intellect. øu÷råùà, øravaõa, Grahaõa, Dhàraõa, æha, Apoha, Arthavij¤àna, and Tattvaj¤àna.

#<AúòACæRöA># A mixture of eight powders. The eight things are: Cukku (dry ginger), Mulaku (chilli) Tippali (long pepper) Ayamodaka (celery seed) Jãraka (baraway seed) Kariüjãraka (black caraway seed) Intuppu (sodium chloride) and Kàyam (asafoetida).

#<AúòâDAøAPURâöA(S)># The eighteen puràõas. See under Puràõa.

#<AúòADHARMAMâRGA(S)># Eight ways of attaining mokùa: Yàga, Vedàbhyàsa, Dàna, Tapas, Satya, Kùamà, Dayà, lack of desire.

#<AúòADHâTU(S)># Eight minerals: gold, silver, copper, tin, zinc, black lead, iron and mercury.

#<AúòADIGGAJAS># and AúòADIKKARIöäS. There are eight male and eight female elephants standing guard over the eight zones. They are:
     %<Zone>%     %<Male>%     %<Female>%
     East     Airàvata     Abhramu
     South-east     Puõóarãka     Kapilà
     South     Vàmana     Piïgalà
     South-west     Kumuda     Anupamà
     West     A¤jana     Tàmrakarõã
     North-west     Puùpadanta     øubhradantã
     North     Sàrvabhauma     Aïganà
     North-east     Supratãka     A¤janàvatã
     (Amarako÷a) Besides these, there are four diggajas (elephants of the universe) who bear the earth standing below in the nether world. It is stated that the sons of Sagara who went into the nether land in search of the lost horse of his father saw these elephants. As they went to the east they saw the huge elephant Viråpàkùa, 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 Mahàpadmasama 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. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 40).

#<AúòADIK(S)># (Eight zones). East, South-east, South, South-west, West, North-west, North and North-east.

#<AúòADIKPâLAKA(S)># The Devã Bhàgavata states like this about the eight zones and their guardians. Situated in the eight different zones of the Brahmaloka are eight big cities of the eight guardians of these zones each covering an area of 2500 yojanas. All these are on the top of Mahàmeru and Brahmà sits in the centre in his city called Manovatã. Around his city are the others as follows:
     (1) On the east is Amaràvatã, city of Indra.
     (2) On South-east is Tejovatã, city of Agni.
     (3) On the South is Saüyamanã, city of Yama.
     (4) On the South-west is Kçùõà¤janà, city of Nirçti.
     (5) On the West is øraddhàvatã, city of Varuõa.
     (6) On the North-west is Gandhavatã, city of Vàyu.
     (7) On the North is Mahodaya, city of Kubera.
     (8) On the North-east is Ya÷ovatã, city of øiva. (Aùñama Skandha, Devã Bhàgavata).

#<AúòADRAVYA(S)># Eight substances of great medicinal value. (1) Arayàl, (A÷vattha--Fig tree) (2) Atti (Udumbara--Keg tree) (3) Plà÷u (Palà÷a--Downy branch butea) (4) Peràl (Vaña-Banyan tree) (5) Camata (6) Ellu (úesame) (7) Vàyasa (Kçùõàguru cedar tree (8) Ghee.

#<AúòADæTAGUöA(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.

#<AúòAGANDHA># Akil (Eaglewood), Candana (Sandal), Guggulu (Indian Bdellium), Mà¤ci (Jañàmaüsã-Spikenard) Kuïkuma(saffron), Koñña (Kuùñña-bostus root), Ràmacca (U÷iram-Sweet rush), Iruveli (Vàlaka). (âyurveda)

#<AúòAGUöA(S)># (1) Bhåtadayà, Kùamà, Anasåyà, Gaurava, Anàyàsa, Maïgala, Akàrpaõya and Aspçhà. (2) Buddhibala, Kula÷uddhi, øama, Learning, Paràkrama, Mitabhàùaõa, Dàna and Kçtaj¤atà. (3) Absence of Jealousy, èjutva, øucitva, Santoùa, Bhàùaõabhaïgi, øama, Satya, Sthairya.

#<AúòAJIHVA># One of the soldiers of Skanda Deva. (øloka 62, Chapter 45, øalya Parva, M.B.).

#<AúòAKA># See under âùñika.

#<AúòAKA I># A King of the Påru dyansty.
     %<Genealogy.>% Descended in order from Viùõu as follows: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvà-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdi-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Bçhatputra-Ajamãóha-Aùñaka. (This Aùñaka was the brother of øuna÷÷epha).

#<AúòAKA II># A Ràjarùi born to Vi÷vàmitra of Màdhavã, wife of Yayàti. (øloka 18, Chapter 119, Udyoga Parva, M.B.). See under Gàlava.
     1) %<How Aùñaka went to heaven.>% This story was told to the Pàõóavas by the sage Màrkaõóeya.
     "Aùñaka, son of Vi÷vàmitra, performed an A÷vamedha Yàga. All the kings took part in this. Pratardana, Vasumanas and Au÷ãnara øibi, and all the brothers of Aùñaka attended the function. After the yàga Aùñaka took his three brothers for an air travel and on the way met the great sage Nàrada. Nàrada was also taken in and as they continued their flight, Aùñaka asked Nàrada who should step down from the aeroplane if only four were allowed to go to heaven. "Aùñaka", replied Nàrada and explained the reason also. Once when Nàrada stayed at the à÷rama of Aùñaka the former found many varieties of cows there and asked Aùñaka whose they were. Then in self praise Aùñaka had said that all those were cows which he had given away as gifts. Aùñaka then asked who should get down if only three were allowed to go to heaven. 'Pratardana', said Nàrada and explained the reason. Once when Pratardana was taking Nàrada 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 Aùñaka asked Nàrada who should get down if only two were permitted to enter heaven. 'Vasumanas', said Nàrada and explained the reason. Nàrada went to the house of Vasumanas three times and each time the latter spoke highly of his chariot. Nàrada 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 Aùñaka asked if only one were allowed to go to heaven who should go. 'øibi', said Nàrada immediately. Even Nàrada would be only next to øibi and Nàrada explained the reason thus. Once a brahmin went to øibi for food. øibi asked him what food he relished most and the brahmin said that he would like to have the fresh flesh of øibi's only son, Bçhadgarbha. Without even the slightest hesitation øibi killed his son and cooked his flesh and when the food was ready he went out to invite the brahmin. But on going out the King saw the brahmin setting fire to his palace, treasury, armoury, stables, harem and elephant-sheds. Without even a quiver on his face, the king respectfully took the brahmin inside and gave him food. The brahmin was amazed at the patience of the King and sitting before his food for some time told the King that he would be satisfied if the King himself ate that food. Respecting the request the King was about to eat the flesh of his own son when the brahmin who was none other than Brahmà in disguise praised him for his devotion and gave him back his son adorned with sweet smelling flowers and disappeared blessing them. When his ministers questioned him about this øibi 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, Araõya Parva, M.B.).
     2) %<Other details.>% (1) Aùñaka was a Ràjarùi. (øloka 5, Chapter 86, âdi Parva, M.B.).
     (2) Aùñaka gave away all the puõya (goodness) he earned to Yayàti. See under Yayàti. (ølokas 13 & 14, Chapter 122, Udyoga Parva, M.B.).

#<AúòAKALâSYA># This is a gesture in the Kathakali dance. In the play 'Kalyàõasaugandhika' the character of Hanåmàna and in the play 'Kàlakeyavadha' 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).

#<AúòAKAPâLAM># Purodà÷a prepared out of eight Kapàlas. (øloka 24, Chapter 221, øànti Parva, M.B.).

#<AúòAKARAöA(S)># Manas (mind), Buddhi (intelligence), Citta (thought), Ahaükàra (egotism), Saükalpa in the mind (imagination), determination, pride from egotism and Avadhàraõa in Citta.

#<AúòAKAúòA(S)># Kàma (lust), Krodha (anger), Lobha (greed), Moha (delusion), Mada (arrogance), Màtsarya (rivalry), Dambha (pride) and Asåyà (jealousy).

#<AúòAKOPAVYASANA(S)># (1) Pai÷unya (2) Sàhasa (3) Droha (5) ärùyà (5) Asåyà (6) Arthadåùana (7) Vàgdaõóa and (8) Pàruùya.

#<AúòAKUMBHA(S)># Såryabhedà, Ujjàyã, Sãlkkàrã, øãtalã, Bhastikà, Bhràmarã, Mårcchà and Plàvinã. All these have to be practised by students of Yoga. (Mokùapradãpam).

#<AúòALOHA(S)># Eight metals.
     1. Suvarõam     Gold.
     2. Rajatam     Silver.
     3. Tàmram     Copper.
     4. Sãsakam     Lead.
     5. Kàntikam     Mercury.
     6. Vaü÷am     Va¤gam--Tiu.
     7. Lauham     Iron.
     8. Tikùõalauham     Steel.

#<AúòAMâðGALA># Brahmins, bow, Fire, gold, ghee, Sun, water and King.

#<AúòAMâðGALYA># (1) Kurava (2) Darpaõa (3) Dãpa (4) Kala÷a (5) Vastra (6) Akùatam (7) Aïganà (8) Svarõa

#<AúòAMANOGUöA(S)># (1) Paratva (2) Aparatva (3) Saükhyà (4) Parimàõa (5) Pçthakta (6) Saü-yoga (7) Vibhàga (8) Vega.

#<AúòAMANTRä(S)># The eight ministers of the kings of Ikùvàku dynasty are: (1) Jayanta (2) Drùñi (3) Vijaya (4) Siddhàrtha (5) Arthasàdhaka (6) A÷oka (7) Mantrapàla (8) Sumantra.

#<AúòAMâRGAS># Samyagdçùñi, Samyaksaïkalpa, Samyagvàk, Samyakkarma, Samyagàjãva, Samyagvyàyàma, Samyaksmçti and Samyaksamàdhi. The Buddha Sannyàsins have to live according to these eight directives of life.

#<AúòâMBâ(S)># See the sixth Khaõóika under Devã.

#<AúòAMä># The third skandha of Devã Bhàgavata states that the goddess, Bhadrakàlã, came into life on an Aùñamã day to block up the yàga of Dakùa. That is why the day is considered to be holy and important.

#<AúòAMæRTI(S)># Earth, Water, Air, Fire, Ether, Hotà, Sun and Moon.

#<AúòANâGA(S)># Eight snakes. Vàsuki; Takùa, Karkoñaka, øaükha, Gulika, Padma, Mahàpadma and Ananta.

#<AúòâðGAHèDAYA># The medical science which deals in eight separate division the treatment of the human body. (1) øàrãra (2) Bàla (3) Graha (4) ærddhvàïga (5) øalya (6) Daüùñra (7) Jara and (8) Vçùa. %<Bàla>%--Body which has not attained maturity; %<Graha>%-External elements which damage the health of infants; %<øalya>%--extraneous substance lodged in the body; %<Vçùa>%-The seminal fluid. (Directions of treatment).

#<AúòâðGAYOGA(S)># Yama, Niyama, âsana, Pràõàyàma, Pratyàhàra, Dhyàna, Dhàraõà and Samàdhi.
     1) %<Yama.>% That which prevents the yogãs from doing prohibited things. Ahiüsà, Satya, Asteya, Brahmacarya and Aparigraha are yamas.
     2) %<Niyama.>% Actions leading to Mokùa. They are:
     (1) øAUCA--Cleanliness of the mind--cleaning it of such bad qualities like jealousy. (2) TAPAS--indifference (Samatvabhàva) to the pairs of opposites like pleasure and pain, heat and cold etc. (3) Svàdhyàya -pursuit of the science of salvation chanting of OM. (4) SANTOúA--remaining happy and contented. (5) äøVARA-PRAöIDHâNA--surrendering all actions to God.
     3) %<âsana.>% Postures of sitting firmly and comfortably. Of the many àsanas the very prominent ones are: Svastikàsana, Vãràsana, Padmàsana, Siddhàsana, Vastràsana, Vyàghracarmàsana, Valkalàsana, Ku÷àsana, Kçùõàsana, Viùñaràsana, Mayåràsana and Kårmàsana. Of these Siddhàsana is considered to be the best of the lot. This àsana strengthens the 72,000 nerves of the human system and all the yogãs prefer this to any other. "Kimanyaiþ bahubhiþ pãñhaiþ pãñhe Siddhàsane sati" (of what use are the others when there is Siddhàsana).
     4) %<Pràõàyàma.>% Control of Pràõa (Pràõa is the life giving breath and àyàma is the checking of it). Select an airy place and be seated in an ordinary àsana 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 Pràõàyàma doing Påraka, Kumbhaka and Recaka. The Rudrayàmala states thus about Pràõàyàma.
     "dakùàïguùñhena dakùaü ca. ghràõaü saüpãóya mantravit ãóayà pårayedvàyuü màtrà ùoóa÷abhiþ kramàt aïguùñhànàmikàbhyà¤ca dhçtvà nàsàdvayaü tataþ tatastu kampayedvàyuü pårakàõàü caturgaõaiþ anàmayà tathà vàmanàsàü dhçtvà tu dakùine dvàtriü÷adbhistu màtràbhir vàyurecanamàcaret."
     Closing the right nostril by the thumb of the right hand and inhaling air inside through the left nostril taking 16 seconds is called Påraka. 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. Pårakas should be done through the same nostril through which you have done Recaka. (You must do at least ten Pràõàyàmas at a time).
     5) %<Pratyàhàra.>% Withdrawing the mind from worldly objects and sensuous pleasures.
     6) %<Dhyàna.>% Keeping your mind fixed on the tip of your nose. Meditation.
     7) %<Dhàraõa.>% Steadily thinking of things you should know. Concentration.
     8) %<Samàdhi.>% 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. (Yogàbhyàsa).

#<AúòAPRAMâöAS># Eight means of getting correct knowledge. Pratyakùa, Anumàna, Upamàna, øabda (Agama), Arthàpatti, Anupalabdhi (Abhàva) Sambhava, Aitihya.

#<AúòARâGâDIS># Ràga, Dveùa, Kàma, Krodha, Lobha, Moha, Mada and Màtsarya (Ràga--Desire for sensuous pleasures. Dveùa--Desire to seek vengeance on those who have offended you. Kàma--Desire for worldly possessions. Krodha--Anger, Lobha--Miserliness. Moha--Delusion. Mada--Pride. Màtsarya--Jealousy.

#<AúòATâRAöä># Eight names of Tàraõãdevã. They are: Tàrà, Ugrà, Mahogrà, Vajrà, Kàlã, Sarasvatã, Kàme÷varã and Càmuõóà.

#<AúòâVAKRA>#
     1) %<Birth.>% The sage Uddàlaka had a disciple named Khagodara (Kahodara) and a daughter named Sujàñà. Appreciating the devotion and good conduct of his disciple, Uddàlaka gave his daughter Sujàtà in marriage to him. Sujàtà became pregnant. When once Khagodara was reciting from the Vedas the babe in the womb of Sujàtà 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 Sujàtà delivered the child it had eight bends and light curves and so the boy was named Aùñàvakra, meaning one with eight bends. (Chapter 132, Vana Parva, M.B.).
     2) %<Father died before he was born.>% When Sujàtà was pregnant they suffered much from poverty and at the insistence of Sujàtà, Khagodara went to the King Janaka, to beg for some money. Janaka was performing a yàga 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 Vàndãna, the court scholar and having been defeated by him was asked to drown himself.
     Uddàlaka got a son named øvetaketu and Sujàtà delivered Aùñàvakra. Both the boys grew in the à÷rama on great intimacy and Sujàtà withheld the news of the death of her husband from the boys. (Chapter 132, Vana Parva, M.B.).
     3) %<How Khagodara was got back.>% One day the two boys went to bathe in the river and during a controversial talk øvetaketu said that Aùñàvakra had no father. This teased him much and Aùñàvakra 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. Aùñàvakra 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, Vàndãna, who had killed his father. Vàndãna was defeated and was thrown into the same river in which his father had drowned himself. The moment Vàndãna fell into the river Khagodara rose up from there and the father and son along with øvetaketu returned to the à÷rama. Khagodara then took his son for a bath and when it was over Aùñàvakra became a bright boy without crooks. (Chapter 133, Vana Parva, M.B.)
     4) %<Marriage.>% Aùñàvakra wanted to marry Suprabhà, the daughter of a sage named Vadànya. When Vadànya was approached for this the Sage decided to test the love which Aùñàvakra had towards his daughter and said: "I am going to test you. You go to the north to the Himàlayas. Pay homage to øiva and Pàrvatã 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 Aùñàvakra went north. When he went to the Himàlayas Kubera entertained him. He remained there for a year enjoying the dances of celestial maidens and then, after worshipping øiva and Pàrvatã went further north. There he came across seven very attractive women. At the command of Aùñàvakra the eldest of the lot, Uttarà, remained with him; all the rest left the place immediately she started making love with him and requested him to marry her. But Aùñàvakra did not yield and told her about his promise to Vadànya. Pleased at this reply Uttarà revealed that she was the queen of the north in disguise and was testing him. She then blessed Aùñàvakra who fulfilling his mission successfully, returned and married the girl he wanted. (Chapter 19, Anu÷àsana Parva, M.B.).
     5) %<Another version of how the body became crooked.>% There is another story also about Aùñàvakra. Once there lived a sage named Asita. He did great penance to please øiva to bless him with a child. øiva blessed him and he got a son named Devala. Rambhà, the queen of devaloka, fell in love with him but Devala did not yield to her wishes. Then Rambhà cursed him and made him into one with eight crooks. Thus Devala came to be called Aùñàvakra. He then did penance for six thousand years and Bhagavàn Kçùõa accompanied by Ràdhà appeared before him. Ràdhà was shocked by the ugliness of the sage and did not relish his sight. But Kçùõa asking her to remain quiet went and embraced him. At once Aùñàvakra lost all his crooks and became a beautiful man. At that time a chariot descended from heaven and all of them went to heaven in it. (Brahmavaivartta Puràõa).
     6) %<Other information.>% (1) Aùñàvakra was also present among the çùis who partook in the coronation ceremony conducted after Ràma's return to Ayodhyà from Laïkà. (Uttararàmàyaõa).
     (2) Aùñàvakra cursed those. celestial maidens who rebuked him for his ugliness and they were born on earth as the wives of ørã Kçùõa. When after the death of Kçùõa they were being taken by Arjuna to the north they were forcibly taken by some of the shepherds. (Chapter 15, Agni Puràõa).

#<AúòâVAKRATäRTHA># If one observes complete fasting for twelve days doing tarpaõa in this sacred pond it is said that he gets the benefit of doing of Naramedhayaj¤a. (øloka 41, Chapter 25, Anu÷àsana Parva, M.B.).

#<AúòâVAKTRA># See under Aùñàvakra.

#<AúòAVARGA(S)># Meda, Mahàmeda, Kàkoli, Kùãrakàkoli, Jãvaka, Iñavaka, èddhi, Vçddhi (These are used in infusions for treating rheumatism).

#<AúòAVASU(S)>#
     1) %<Origin.>% Gaõadevatàs are called Aùñavasus. They were born to Dharmadeva of his wife Vasu, daughter of Dakùa. They are: Dhara, Dhruva, Soma, Ahar, Anila, Anala, Pratyåùa and Prabhàsa. (ølokas 17 and 18, Chapter 66, âdi Parva, M.B.). There is a version in certain puràõas that the Aùñavasus are the sons of Ka÷yapa.
     Different puràõas give different names to these Aùñavasus. According to Viùõu Puràõa they are: âpa, Dhruva, Soma, Dharma, Anila, Anala, Pratyåùa and Prabhàsa. (Chapter 15 of Aü÷am 1). In Bhàgavata they are Droõa, Pràõa, Dhruva, Arka, Agni, Doùa,
     Vasu and Vibhàvasu. In Harivaü÷a they are: Akha, Dhara, Dhruva, Soma, Anila, Anala, Pratyåùa and Prabhàsa. This only indicates that some of these have two or more names for them.
     2) %<Curse of Vasiùñha.>% Once the Aùñavasus were enjoying a picnic with their wives and they happened to go to the à÷rama of Vasiùñha. One of the wives got enamoured over Nandinã, Vasiùñha'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 Aùñavasus saying that all of them would be born on earth as men. The Aùñavasus 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, âpa (Dyau) who was born as Bhãùma.
     3) %<Rebirth of Aùñavasus.>% The Aùña vasus were pondering over the curse and were thinking of how to bear it without hardship when Gaïgàdevã appeared before them and they then appealed to her: "Devã, 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". Gaïgàdevã accepted their request. Once there was a King called Pratãpa in the Candra dynasty. One day when this ascetic King was worshipping Sårya on the banks of the river Gaïgà 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 Gaïgàdevã herself and she disappeared soon on receiving the rebuke.
     Pratãpa got a son named øantanu and Gaïgàdevã became the wife of øantanu. (For more details about this see under Gaïgà). When Gaïgàdevã became the wife of øantanu 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 Gaïgàdevã was living on earth as the wife of øantanu that the Aùñavasus 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 Gaïgà disappeared immediately. That son was Bhãùma, who was none other than Dyau born on earth by the curse of Vasiùñha. All the others, released from the curse, went to heaven. (More details under Bhãùma).
     4) %<A missile to Bhãùma.>% When Bhãùma had to fight against his guru, Para÷uràma, the Aùñavasus gave him the missile, Prasvàpà. (See Ambà) (ølokas 11 to 13, Chapter 183, Udyoga Parva, M.B.).
     5) %<Sons of Aùñavasus.>% The sons of âpa, the first of the Vasus, are: Vaitaõóha, ørama, øànta and Dhvani. Kàla, the destroyer of all, is the son of Dhruva. Varcas is the son of Soma. Dharma got of his wife Manoharã five sons Draviõa, Hutahavyavàha, øi÷ira, Pràõa and Varuõa. øivà was Anila's wife and she got two sons, Manojava and Avij¤àtagati. Agni's son Kumàra was born at øarastamba. Kumàra got three brothers, øàkha, Vi÷àkha and Naigameya. Kumàra is known as Kàrttikeya because he was born of Kçttikas. The sage, Devala is the son of Pratyåùa. Devala got two sons of great intelligence and forbearance. Varastrã, sister of Bçhaspati and a woman of great yogic powers and world-wide travels became the wife of Prabhàsa. She gave birth to the famous Vi÷vakarmaprajàpati. He was the inventor of a great many handicrafts and ornaments He became the consulting architect of the devas and ranked first in that art. The aeroplanes of the devas were designed by him. Men on earth depend on his art even now. That architect had four sons: Ajaikapàt, Ahirbudhnya, Tvaùñà and Rudra, the bold. The great ascetics, Vi÷varåpa, Hara, Bahuråpa, Tryambaka, Aparàjita, Vçùàkapi, øambhu, Kapardi, Raivata, Mçgavyàdha, øarva and Kapàli were the sons of Tvaùñà. These are known as the twelve Rudras. Puràõas say that there are a hundred Rudras like this. (Chapter 15, Aü÷a 1, Viùõu Puràõa).

#<AúòAVIDHANâYIKâ(S)># Eight kinds of heroines of the stage:
     (1) %<Svàdhãnapatikà.>% Fit to be a counterpart in a love scene and play the role of one who is always fondled by her husband.
     (2) %<Vàsakasajjikà (Vàsakasajjà).>% Adorning herself well and waiting for her lover in a well decorated bedroom.
     (3) %<Virahotkaõñhità.>% Exhausted by the sorrow of separation from her lover.
     (4) %<Vipralabdhà.>% Cheated by her lover after fixing a date and a rendezvous.
     (5) %<Khaõóità.>% Angered at the arrival of the husband in the early hours of the morning with suspicion about his character.
     (6) %<Kalahàntarità.>% Repenting after having arrogantly disobeyed her husband.
     (7) %<Proùitabhartçkà.>% One who has gone weak and moody thinking about her husband in a foreign place.
     (8) %<Abhisàrikà.>% One who approaches her husband with great passion. (Nàñyakrama).

#<AúòAVIDHAPRAKèTYAVASTHâ(S)># Earth, Water, Agni, Air, Ether, Mind, Intelligence and Egotism.

#<AúòAVIDHAPRATIMâ(S)># øilàmayã, Dhàtumayã, Lohamayã, Lepyà, Lekhyà, Mçõmayã, Maõimayã and Manomayã.

#<AúòAVIDHAKUúòHA(S)># Vimarccika, Bhadru, Maõóala, øukti, Siddhmaka, Kçùõa, øukla and Taruõa. (Aùñàïgahçdaya).

#<AúòAVIVâHA(S)># Eight kinds of marriage. (1) Bràhma (2) Daiva (3) ârùa (4) Pràjàpatya (5) Gàndharva (6) âsura (7) Ràkùasa (8) Pai÷àca. Bràhma 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 yàga it is called Daiva. It is ârùa 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 Pràjàpatya. The marriage between two lovers is Gàndharva. It is âsura when the male takes his mate by force and it is Pai÷àcika (most cruel and mean) when the girl is taken as his wife when she is in a state of unconsciousness.

#<AúòAYOGINä(S)># The eight hermit-maidens who are the attendants of the goddess, Durgà. (1) Màrjjatã (2) Karpåratilakà (3) Malayagandhinã (4) Kaumudikà (5) Bheruõóà (6) Màtalã (7) Nàyakã (8) Jayà (øubhàcàrà).

#<AúòOPâYA(S)># Eight ways of attaining salvation. Yaj¤a, Dàna, Vedàdhyayana, Tapas, Dama, Satya, èju÷ãla, and Màrdava. These are the qualities required for attaining salvation.

#<ASTä># Daughter of Jaràsandha, King of Magadha. Kaüsa married Astã and also another daughter of Jaràsandha. (ølokas 29 to 32, Chapter 14, Sabhà Parva, M.B.). Chapter 12 of Agni Puràõa states that Jaràsandha went to war with the Yàdavas because of the persuasion of these daughters.

#<ASTRA># After killing the demoness, Tàñakà, Vi÷vàmitra reveals to Ràma and Lakùmaõa the secret of using a great many varieties of Divyàstras (Divyàstra is missile charged with power by holy incantation). Some of those astras are named below:
     1. Daõóacakra 2. Dharmacakra
     3. Kàlacakra 4. Viùõucakra
     5. Indracakra 6. Vajràstra
     7. øaiva÷åla 8. Aiùãka
     9. Brahma÷iràstra 10. Brahmàstra
     11. Modakã÷ikharã 12. Dharmapà÷a
     13. Kàlapà÷a 14. Vàruõàstra
     15. Vàruõapà÷a 16. Paramàstra
     17. Pinàkàstra 18. Nàràyaõàstra
     19. âgneyàstra 20. øikharàstra
     21. Vàyavyàstra 22. Prathanàstra
     23. Krau¤càstra 24. Haya÷÷iràstra
     25. Kaïkàlàstra 26. Musalàstra
     27. Kapàlàstra 28. Kaïkaõàstra
     29. Mànavàstra 30. Prasthàpanàstra
     31. Pra÷amanàstra 32. Sauràstra
     33. Varùaõàstra 34. øoùaõàstra
     35. Santàpanàstra 36. Vilàpanàstra
     37. Madanàstra 38. Mohàstra
     39. Saumanàstra 40. Saüvartàstra
     41. Satyàstra 42. Màyàdharàstra
     43. Tejaprabhàstra 44. Saumyàstra
     45. øi÷iràstra 46. Tvàùñàstra
     47. Sudàmanàstra ørã Ràma received all these astras standing facing east. (Sarga 27, Bàlakàõóa, Vàlmãki Ràmàyaõa)

#<ASURA># Those born to Ka÷yapa of his wife Danu are called Dànavas and those born of his wife Diti are called Daityas. They belong to the demonaic dynasty (Refer under 'Asuravaü÷a' in the genealogy chart). Renowned among the asuras were the following:
     Prahlàda, Saühlàda, Anuhlàda, øibi, Bàùkala, Virocana, Kumbha, Nikumbha, Bali, Bàõa, Mahàkàla, Vipracitti, øambara, Namuci, Pulomà, Vi÷ruta, Asilomà, Ke÷ã, Durjaya, Aya÷÷iras, A÷va÷÷iras, A÷va, øaïku, Mahàbala, Garga, Mårdhà, Vegavàn, Ketumàn, Svarbhànu, A÷vapati, Vçùaparvà, Ajaka, A÷vagrãva, Såkùma, Tuhåõóa, Ekapàd, Ekacakra, Viråpàkùa, Haràhara, Candra, Kupaña, Kapaña, Para, øarabha, øalabha, Sårya and Candramas.

#<ASURâ># One of the eight daughters born to Ka÷yapa of his wife Pradhà. (øloka 41, Chapter 65, âdi Parva, M.B.).

#<AøæRBANIPAL># (See under Gilgamis, Jalapralaya).

#<ASæRTARAJASA># A son born to King Ku÷a of his wife Vaidarbhã. Ku÷àmba, Ku÷anàbha, Asårtarajasa and Vasu are the four sons of Ku÷a. (Sarga 32, Bàlakàõóa, Vàlmãki Ràmàyaõa).

#<AøVA I># A demon. This was the same demon who later on was born as A÷oka, King of Kaliïga. (Chapter 67, âdi Parva, M.B.).

#<AøVA II># A maharùi. The sage Va÷a is the son of this çùi. (Såkta 112 of ègveda).

#<AøVA># (Horse). Horses and camels were born, in this world, of Tàmrà, wife of Ka÷yapa, grandson of Brahmà. (Agni Puràõa, Chapter 19).

#<AøVAGHOúA># A famous Sanskrit poet. He has written many Sanskrit books prominent among which are the two great poems, Buddhacarita and Saundarananda and a drama called øàriputraprakaraõa. He lived in the 2nd Century A.D. His history of Buddha (Buddhacarita) was translated into Chinese during the period 414 to 421 A.D. He was known under the following names also: âcàrya, Bhadanta, Mahàvàdã and Bhikùu.

#<AøVAGRäVA># Son born to the Sage, Ka÷yapa by his wife, Danu. (øloka 24, Chapter 65, âdi Parva, M.B.).

#<AøVAHèDAYA># A mantra (sacred incantation) for controlling the horse. (See under 'Akùahçdaya').

#<AøVAKETU># Son of King Gàndhàra. He fought on the side of the Kauravas and was killed in the battle by Abhimanyu. (øloka 7, Chapter 48, Droõa Parva, M.B.).

#<AøVAKèTA># A river. Once a sage called Rcãka went to Gàdhi and asked for the hand of his daughter, Satyavatã, in marriage. He demanded as dowry a thousand horses black in colour and with only one ear for each. ècãka prayed to Varuõa and he gave him the horses required. The river A÷vakçta (created by horse) was made by the flow of urine from these horses. (Chapter 57, Brahmàõóa Puràõa).

#<AøVAMEDHA I># A country of ancient India which was ruled by a King named Rocamàn. Bhãmasena conquered him during the world-wide conquering campaign. (øloka 8, Chapter 29, Sabhà Parva).

#<AøVAMEDHA II># A yàga. Kings used to conduct this in order to get absolved of all sins. Fixing a victory card on the head of a horse it is allowed to roam about freely. If anybody stops the horse and ties it, the King should go and defeat him in battle and bring back the horse. If you do a hundred such yàgas you can become Indra.\<*>\
\<*) A÷vamedha or horse sacrifice was performed by autocrats to establish their supreme sovereignty. For this the horse let out to roam about should go into all countries. Those who opposed the sovereignty of the King could stop the horse and tie it. Then the King had to defeat him before conducting the yàga. 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 yàgas.>\

#<AøVAMEDHA># Son of King Sahasrànãka (Refer under Sahasrànãka).

#<AøVAMEDHADATTA># Son born to øatànãka of the princess of Videha. (øloka 86, Chapter 95, âdi Parva, M.B.).

#<AøVAMEDHAPARVA># A parva of the Mahàbhàrta. See under Bharata.

#<AøVANADä># A river in the country of Kuntibhoja. A÷vanadã joins Carmaõvatã and the latter joins the Yamunà and the Yamunà joining Gaïgà falls into the ocean. It was through this river that Kuntãdevã floated in a box the infant Karõa. At night accompanied by her maid, Kunti floated the box containing her illegitimate son and stood on the banks of A÷vanadã 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, Campàpurã, ruled by a charioteer. (ølokas 22 to 26, Chapter 308, Araõya Parva, M.B.).

#<AøVARATHâ># A river in the Gandhamàdana valley flowing near the â÷rama of the sage ârùñiùeõa. Many kings of the Candra dynasty used to come and stay in this à÷rama. (øloka 10, Chapter 160, Vana Parva, M.B.).

#<AøVAøAðKU># Son of Ka÷yapa born of his wife Danu. (øloka 21, Chapter 67, âdi Parva, M.B.).

#<AøVAPATI I># Father of the most chaste woman, Sàvitrã. He was King of Madra. He was without children for a long period and for eighteen years he worshipped the goddess, Sàvitrã and got a maiden from Agnihotra whom he named as Sàvitrã. For more details see under Sàvitrã. (Chapter 293, Vana Parva, M.B.).

#<AøVAPATI II># The son born to Ka÷yapa of his wife Danu. (øloka 24, Chapter 65, âdi Parva, M.B.).

#<AøVASENA># A serpent which lived in the forest of Khàõóava. This was the son of Takùaka and he tried his best to escape from the fire that burnt the forest. (øloka 5, Chapter 239, âdi Parva, M.B.).
     Once when Arjuna and Kçùõa were sitting on the banks of the river Yamunà, Agni approached them and requested them to help him burn the forest of Khàõóava (see under Khàõóavadàha). 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. A÷vasena, son of Takùaka tried to escape from the fire but Arjuna obstructed his way by arrows. Then A÷vasena'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 A÷vasena escaped. When Arjuna woke up from his unconscious state he found A÷vasena missing. Then Arjuna cursed him thus: "Let not you get refuge anywhere." (Chapter 226, âdi Parva, M.B.). A÷vasena kept his grudge against Arjuna till the end. In the great battle Arjuna and Karõa met for a fight and when Karõa sent his Nàgàstra (serpent missile) against Arjuna, A÷vasena hid himself in that missile and burnt the beautiful headwear of Arjuna. But Karõa 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 Kçùõa. (Chapter 96, Karõa Parva, M.B.).

#<AøVAøIRAS I># A son born to Ka÷yapa of Danå. (øloka 23, Chapter 65, âdi Parva, M.B.).

#<AøVAøIRAS II># Bhagavàn Hayagrãva who was teaching the Vedas at Vaihàyasakuõóa near Naranàràyaõà÷rama. (øloka 3, Chapter 127, øànti Parva, M.B.).

#<AøVAøIRASTHâNA(M)># A sacred place in ancient India. Arjuna dreams of going to øiva with Kçùõa and in that dream they visit this place also. (Chapter 80, Droõa Parva, M.B.).

#<AøVâTAKA># A country of ancient India. (øloka 15, Chapter 51, Bhãùma Parva, M.B.).

#<AøVATARA># A serpent. A sacred pond built in Prayàga also carries this name. (øloka 76, Chapter 55, Vana Parva and øloka 10, Chapter 35, âdi Parva, M.B.).

#<AøVATäRTHA># 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 ècãka èùi to Varuõa (See under A÷vakçta). (øloka 17, Chapter 4, M.B.)

#<AøVATTHâMâ>#
     1) %<Birth and genealogy.>% The semen of Bharadvàja èùi fell into the hollow of a bamboo and from there was born Droõa. As per the instructions of his father Droõa married Kçpã, daughter of the sage, øàradvata. The good-natured Kçpã gave birth to A÷vatthàmà. (See under Droõa for genealogy). (Chapter 130, âdi Parva, M.B.)
     2) %<How he got his name.>% The moment he was born he made a loud hoot like Uccai÷ravas and the sound resembled the braying of a horse. Immediately a voice from heaven said that the boy should be named A÷vatthàmà. The boy was, therefore, named so. (ølokas 48 and 49, Chapter 130, M.B.).
     3) %<Training in archery.>% A÷vatthàmà took his lesson in archery from his father Droõa. At that time Droõa got new lessons from Para÷uràma and they were also imparted to Droõa's disciples. When Droõa became the preceptor of the Kauravas and Pàõóavas A÷vatthàmà also went with him. (ølokas 52 to 64, Chapter 130, âdi Parva, M.B.).
     4) %<Droõa's affection for his son.>% Droõa 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 à÷rama. Arjuna came to know of this and he, thereafter, started bringing his quota of water quickly enough to join the special class of Droõa. Thus Arjuna and A÷vatthàmà learned a lot more than the others in the military art. (ølokas 17-19, Chapter 132, âdi Parva, M.B.).
     5) %<The Mahàbhàrata Battle and A÷vatthàmà.>% In Sabhà Parva we find A÷vatthàmà participating in the Ràjasåya of Yudhiùñhira. After that we meet him only at the Kurukùetra 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: Nãla, A¤janaparvà, Suratha, øatru¤jaya, Balànãka, Jayànãka, Jayà÷va, Srutà÷va, Hemamàlã, Vçùadhara, Candrasena, the ten sons of Kuntibhoja, Sudar÷ana, Vçddhakùetra, Cediràja, Malayadhvaja and Suratha. He defeated many including øikhaõóã, Abhimanyu, Viràña, Sàtyaki and Vindhya. By using âgneyàstra (the arrow of fire) he made Kçùõa and Arjuna fall fainting in the battle-field. He commanded the Kaurava army once. He killed many Pà¤càlas and Somakas while they were sleeping. In Chapter 139 of Droõa Parva we read about Arjuna defeating A÷vatthàmà in a single combat one day.
     6) %<A÷vatthàmà sees a ghost.>% Dhçùñadyumna, son of King Pà¤càla, killed Droõa. When A÷vatthàmà heard of his father's death his rage knew no bound. He immediately went to the heart of the military camp of the Pàõóavas, Kçpa and Sàtvata following him. There at the gate of the camp he beheld a ghostly apparition. It is described in the Bhàùà Bhàrata (Malayàlam 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 A÷vatthàmà. Undaunted the son of Droõa 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 A÷vatthàmà meditated on øiva and the latter appearing before him in person gave him a divine dagger. With that he entered the bed-chamber of Dhçùñadyumna, woke him up by striking him with his foot, caught hold of him by the hair on his head and killed him.
     7) %<A÷vatthàmà and his jewel.>% The anger of A÷yatthàmà did not abate even after killing Dhçùñadyumna, the butcher of his father. With a view to destroying the whole Pàõóava dynasty he sent against the Pàõóavas the all-powerful Brahma÷iràstra (a missile charged with great power by a holy incantation). But Droõa 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 A÷vatthàmà's head to withdraw his missile. But A÷vatthàmà refused to part with it. He said, "This jewel of mine is more valuable than all the wealth of both Pàõóavas 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 Yakùas, Nàgas or thieves. I will never part with such a jewel". (ølokas 28-30, M.B., Chapter 15, Sautika Parva). After great persuasion A÷vatthàmà surrendered his jewel but without withdrawing the missile directed it towards the womb of Uttarà who was bearing a child then. We are reminded of an incident which happened when the Pàõóavas were residing in Upaplàvya; a poor brahmin looking at Uttarà said, "When the Kauravas will be weakening in power a child will be born to you. The boy will have to bear a test even while in the womb and so you must name the child Parãkùit (One who has been tested)".
     When the powerful missile was flying straight towards Uttarà's womb ørã Kçùõa said, "Even though the child in the womb will die of this arrow it will be reborn. Oh, A÷vatthàmà, 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 Kururàja. Look, I am giving life to the babe you have killed". Vyàsa supported Kçùõa, and A÷vatthàmà repenting on his hasty action gave the jewel to the Pàõóavas and left for the forest with Vyàsa. (Sautika Parva, M.B.).
     8) %<Synonyms of A÷vatthàmà.>% The Mahàbhàrata has used the following names also for A÷vatthàmà. âcàryanandana, âcàryaputra, âcàryasuta, âcàryatanaya, âcàryasattama, Drauõi, Drauõàyani, Droõaputra, Droõasånu, Guruputra, Gurusuta and Bhàratàcàryaputra.

#<AøVATTHâMâ II># Indravarmà, King of Màlava, had an elephant of this name and it was killed in the battle by Bhãmasena. (øloka 15, Chapter 190, Droõa Parva, M.B.).

#<AøVAVATä># A river. It is believed that if one just thinks about it at daybreak, midday and sunset one will get salvation. (M.B., Anu÷àsana Parva, Chapter 165, øloka 25).

#<AøVAVâN># The first child of King Kuru. (See under genealogy of Kuru). His mother was Vàhinã. He is known as Avikùit also. He got eight sons: Parãkùit, øabalà÷va, âdiràja, Viràja, øàlmali, Uccaiþ÷ravas, Bhayaïkara and Jitàri. (ølokas 50 to 53, Chapter 94, âdi Parva, M.B.)

#<AøVINäKUMâRA(S) (AøVINäDEVAS)># Satya and Dasra, the two sons of Sårya (The Sun) are called A÷vianãkumàras. (ølokas 17 and 18, Chapter 150, Anu÷àsana Parva, M.B.). They are also known as A÷vins, and A÷vinãdevas. These two are the physicians of the devas. (øloka 12, Chapter 123, Araõya Parva, M.B).
     1) %<Genealogy.>% Descending from Viùõu in order are: Brahmà, Marãci, Ka÷yapa, Vivasvàn (the Sun), A÷vinãkumàras.
     2) %<Birth.>% The Viùõu Puràõa describes the birth thus: "Saüj¤à, daughter of Vi÷vakarmà, was the wife of Sårya. She got three children: Manu, Yama and Yamã. Once finding the effulgence of Sårya unbearable she engaged Chàyà to look after Sårya and left for the forests to do penance there. Sårya took Chàyà to be Saüj¤à and got three children of her: øanai÷cara, (another) Manu and Tapatã. Once Chàyà got angry and cursed Yama. It was then that Sårya and Yama came to know that she was not Saüj¤à, getting more details from Chàyà, Sårya found out by his J¤ànadçùñi (a power of sight developed by Yoga by which one could see things far beyond the limits of his vision) that Saüj¤à was practising austerities taking the form of a mare. Then Sårya went to her disguised as a horse and with her co-operation produced three children of which the first two became known as A÷vinãkumàras. The third son was called Revanta. Then Sårya took Saüj¤à to his place (Chapter 2, Aü÷a 3, Viùõu Puràõa). øloka 35 of Chapter 66 of âdi Parva states that A÷vinãkumàras were born from the nose of Saüj¤à.
     3) %<How A÷vinãkumàras tested Sukanyà.>% The Devã Bhàgavata contains a story of how the A÷vinãkumàras tested the fidelity of Sukanyà, daughter of øaryàti and made her old and senile husband into a young and virile one. øaryàti, 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 Sukanyà. The father and all his wives together brought up this daughter with great affection.
     In the neighbourhood of the palace of øaryàti there was a tapovana as good and grand as Nandanavana and it contained a lake similar to the Mànasa 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 øaryàti with his wives and child and followed by a large retinue entered the tapovana for recreation. The King and his wives entered the lake and Sukanyà with her friends moved about in the garden plucking flowers and playing. Moving about thus aimlessly Sukanyà and party reached the place where Cyavana was doing penance. She saw the huge shrubby growth and while looking at it saw two gleaming points inside the shrubby heap. She was about to break open the thing when from inside she heard somebody addressing her thus: "Oh, innocent girl, why do you think of doing this mischief. Please do go your way. I am an ascetic. What wrong have I done to you for you to disturb me like this?" But Sukanyà brought up as she was, as a very pet girl did not like anybody advising her like this and so taking a pointed stick gave two pricks at the site of the gleampoints and left the place arrogantly.
     The gleam-points were the eyes of Cyavana and so he lost his eyes and suffered much from the pain. Though he felt angry he did not curse anybody. But slowly the country began to witness the evil effects of this cruel deed. People stopped passing urine or faeces. Even animals were affected. The King and his ministers were worried. People came on deputation to the King to describe the disaster that had gripped the state. The King began to doubt that somebody must have done some great injury to the sage, Cyavana. He started enquiries asking his subjects one by one about this. But everybody replied in the negative. He bribed, he threatened. The result was the same. Then one day while the King and his courtiers were sitting despondent Sukanyà approached her father and confessed what she had done. She said: "While I was playing with my friends in the tapovana I saw this huge shrub-heap and two points gleaming from inside. I took a pin-stick and pricked them both and on drawing it out I found it wet also. But I left the matter there and never made any enquiries thereafter". øaryàti now knew the cause of this national disaster and so immediately rushed to the sage for forgiveness. Prostrating before the çùi the King pleaded "Oh, best of çùis, forgive us for this injury done unknowingly. My daughter who is only an innocent child did this playfully while she was playing in this garden with her friends. She never knew what she pricked for a fun were your eyes. Oh, the best of sage, thou art rich in forgiveness and so please do condone this mischief and bless us." Cyavana replied that he would forgive if he gave Sukanyà in marriage to him. øaryàti was depressed. How could he give his only and beautiful daughter to this aged senile ugly and blind çùi? While the King was thus pondering over this, Sukanyà herself came to him and said, "Oh, dear father, please do not worry on my account. I shall go as his wife. If he is satisfied the nation would be saved from a calamity and I am prepared to sacrifice my happiness for the sake of the country. I will be only too glad to do so." With suppressed unwillingness the King gave his daughter in marriage to Cyavana.
     Sukanyà after her marriage engaged herself fully in the service of looking after the welfare of her husband. She gave her husband healthy and tasty fruits and vegetables, bathed him daily in hot water, placed before him all the materials for his påjà and when the time came for his meals gave him his food sitting by his side. After the meals she gave him tàmbåla and only after putting him on a bed would she go to attend to her own affairs. After finishing her meals she would come again to her husband and sit by his side massaging him. In the evening she would make ready all the things required for the påjà and after the påjà feed him with nourishing food. Whatever remained after his feed would be taken by her. At night she would be at the foot of her husband and take a nap. In the morning she would attend to all the details of the ablutions of her husband. Thus Sukanyà lived true to her husband always anxious to please him. Then one day the A÷vinãkumàras saw her going to the à÷rama 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 A÷vinãkumàras. You seem to be alone. How did you happen to come to this place? You are one who should always move about with friends and courtiers and what is the reason for your living like this?" Sukanyà replied, "Revered Devas, I am the daughter of øaryàti and wife of Cyavana. Forced by certain circumstances my father gave me in marriage to this sage who is very old and blind. He is living in the à÷rama 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 A÷vinãkumàras told her thus: "Sweet girl, you are fit to be the wife of one who is better than this blind old ascetic. So please do accept one of us as your husband". Sukanyà did not relish this talk and threatening them that if they did not withdraw stopping such blabbering she would curse them to ashes. The A÷vinãdevas were a bit surprised and also frightened at the attitude of Sukanyà. "Oh, Princess, we are immensely pleased at your sense of righteousness and chastity and you can ask of us a boon. We are physicians of the devas and can give your husband his sight and can also make him young and virile. But there is a condition for this. As soon as your husband becomes young and handsome we will also become like him and then you can select one among us. Are you willing? If so we will make your husband charming and handsome at this instant.
     Sukanyà was well pleased with this offer but the condition placed did not satisfy her. So she ran to the à÷rama and told her husband thus: "Lord, I met the A÷vinãdevas on my way from the river after my bath and enamoured of my beauty they have made this offer. We will make your husband young and beautiful giving him back his eyesight and then we will change ourselves to resemble him. You have then to select one of us as your husband. I am not able to understand their cunning and so I have come to you to get from you the answer for their question. I am anxious to see you young and handsome with your eyesight regained. I shall do as you direct."
     Cyavana said: "There is nothing in this for great thinking. You go and tell them that you would do as they wish and bring them down here. On hearing this Sukanyà went to the A÷vinãkumàras and took them to the à÷rama. They asked Cyavana to take a dip in the lake nearby and as he entered the lake the A÷vinãdevas 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÷vinãdevas then requested Sukanyà to select one among them. Sukanyà was in a fix and she prayed to her goddess to give her power to identify her husband. She was blessed with that power and she selected Cyavana from the lot at which the A÷vinãdevas were also pleased. (Seventh Skandha, Devã Bhàgavata).
     4) %<Cyavana's gratitude.>% Cyavana who got back his eyesight and youth asked the A÷vinãkumàras what boon they wanted. They then told him thus: "We are the physicians of the devas. Devendra has unnecessarily put a ban on our drinking Soma (juice extracted from the creeper Soma). When Brahmà performed a yàga at Mahàmeru 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 øaryàti and his wife came to the à÷rama to enquire about the welfare of their daughter. To their great amazement they found a young and handsome ascetic at the à÷rama 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 A÷vinãdevas and øaryàti also promised his help on this matter.
     On their return to their palace øaryàti decided to perform a big yàga to which all the devas were also invited. Cyavana officiated as priest. The A÷vinãdevas were also present quite to the dislike of Indra. The time came for distributing soma, and when Cyavana called the A÷vinãkumàras 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 A÷vinãkumàras take the drink. For more details look under 'Cyavana'. (Seventh Skandha, Devã Bhàgavata).
     5) %<Other information regarding A÷vinãkumàras.>%
     (1) How they tested Upamanyu. This story is given under the word âpodadhaumya.
     (2) Birth of Nakula and Sahadeva. Kuntã, wife of Pàõóu, had obtained from Sage Durvàsas five sacred mantras, the chanting of each of which would give her a child.
     Even before her marriage Kuntã tested the power of the mantras by chanting one of them. Sårya appeared and she had to take a son from him who became the famous Karõa later. By chanting the second, third and fourth meditating on Yama, Vàyu and Indra, Kuntã got respectively the sons Dharmaputra, Bhãma and Arjuna. The fifth mantra she gave to Màdrã and she meditated on the A÷vinãdevas and got Nakula and Sahadeva.
     (3) The A÷vinãdevas were present for the marriage of Pà¤càlã. (øloka 6, Chapter 186, âdi Parva, M.B.). During the burning of the forest Khàõóava the A÷vinãdevas stood on the side of Arjuna.
     (4) King Yuvanà÷va became pregnant and bore a child. It was the A÷vinãdevas who took the child out by surgery. The boy became known as Màndhàtà later. (øloka 3, Chapter 62, Droõa Parva, M.B.).
     (5) During the Mahàbhàrata battle the A÷vinãdevas handed over some Pàrùadas to the god, Skanda. (øloka 38, Chapter 43, øalya Parva, M.B.).
     (6) The A÷vinãdevas like very much oblations of Ghee. The others who like it are Bçhaspati, Påùan, Bhaga and Pàvaka. (øloka 7, Chapter 65, Anu÷àsana Parva, M.B.).
     (7) The month of â÷vina (October-November) is the month of A÷vinãkumàras and if a man gives ghee to the Brahmins freely in that month he will acquire more physical beauty. (øloka 10, Chapter 65, Anu÷àsana Parva, M.B.).
     (8) One who offers Ghee as oblation to the fire for twelve months in succession will reach the country of the A÷vinãkumàras. (øloka 95, Chapter 107, Anu÷àsana Parva, M.B.).
     (9) The great poet of Kerala, Vallathol, in his commentary on the 93rd Såkta of the ègveda states that there is a belief that the A÷vins and Candrasåryas (the Sun and Moon) are one and the same.
     (10) Dãrgha÷ravas son of Dãrghatamas once prayed to the A÷vinãdevas to get rains and it is said that they gave a downpour of sweet water. (ègveda, Såkta 112, èk 11).
     (11) Once a sage named Gotama was lost in a desert and craved bitterly for drinking water. He prayed to the A÷vinãdevas for water and they dug a well itself in the desert and quenched the thirst of the sage. (èk 9, Såkta 16, ègveda).
     (12) The sage Dadhya¤c taught the A÷vinãdevas the technique, Madhuvidyà. There is an interesting story about it. It was Indra who taught this to Dadhya¤c and while teaching him he had threatened that if he gave away that secret to anybody else his head would be cut off. A÷vinãdevas found a way to tide over this difficulty. They at first cut off his head and fixed the head of a horse on him. It was with the head of a horse that Dadhya¤c taught them Madhuvidyà and as soon as the teaching was over his horse-head was cut off and the real head placed in its place. (èk 22, Såkta 116, ègveda).
     (13) The vehicle of the A÷vinãdevas is a donkey. Once this donkey in the disguise of a wolf went and stayed with èjrà÷va, son of the Ràjaçùi Vçùàgãr. èjrà÷va gave the wolf to eat hundred goats belonging to the people of the place. Vçùàgãr got angry at this act of his son and cursed him. The son became blind and he got back his eyesight by pleasing the A÷vinãdevas by prayer and offerings. (èk 16, Såkta 115, ègveda).
     (14) Once Suryà decided to give his daughter in marriage to the owner of the horse which would win a horse-race which Suryà would conduct. In the race the horse of the A÷vinãdevas won and they thus married Såryà's daughter. (èk 17, Såkta 117, ègveda).
     (15) The A÷vinãkumàras killed an asura of name Viùvak and destroyed his dynasty also. (èk 16, Såkta 117, ègveda).

#<AøVINäKUMâRATäRTHA># It is believed that the physical beauty of man would be increased if he bathes in this lake. (øloka 17, Chapter 83, Vana Parva, M.B.).

#<AøVINäSUTA># A son born to Sårya of the wife of Sutapas. There is this story about it in Brahmavaivarta Puràõa. Once when the wife of Sutapas was on a pilgrimage Sårya happened to see her. The beautiful and venerable lady refused to accede to the desire of Sårya and so the latter used force and took her. They had a son who was named A÷vinãsuta. On her return after the pilgrimage with her son she explained all that happened and the sage sent both of them out. Sårya taught his son A÷vinãsuta 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.

#<ASVINäTäRTHA># Promises bodily splendour if one takes a bath in this lake. (øloka 21, Chapter 25, Anu÷àsana Parva, M.B.).

#<ATALA># This is one of the seven sections of Pàtàla. The seven sections are: Atala, Vitala, Sutala, Talàtala, Mahàtala, Rasàtala, Pàtàla. Of them Atala has been described as follows: Atala is the first world of Pàtàla. 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 Puü÷calãs, Svairiõãs and Kàminãs emerge from his mouth. He has with him a rasàyana called hàñaka 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. (Devã Bhàgavata, Aùñama Skandha).

#<AòAVäøIKHARA># Name of a village in ancient India. (M.B., Bhãùma 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 Vasiùñha was the author of this Veda. In Chapter 6 of the third section of Viùõu Puràõa the following reference is made to Atharvaveda: "Sumantu Maharùi who was of infinite glory, first taught this Atharvaveda to his disciple Kabandha. (Sumantu Maharùi was the son of Jaimini, who was the disciple of Vedavyàsa). Kabandha divided Atharvaveda into two parts and communicated them to two Maharùis named Devadar÷a and Pathya. Devadar÷a's disciples were: Medhà, Brahmabali, øautkàyani and Pippalàda. Pathya had three disciples named Jàbàli, Kumudàdi and øaunaka. They also made Atharvaveda compilations. øaunaka divided his compilation into two and gave one part to Babhru and the other to Saindhava. Mu¤jike÷a learnt it from Saindhava and divided the compilation first into two and later into three parts. The five divisions of the Atharvaveda--Nakùatrakalpa, Vedakalpa, Saühitàkalpa, âïgirasakalpa and øàntikalpa, were made by Mu¤jike÷a. Nakùatrakalpa contains Brahma's works: Saühitàkalpa contains Mantra Vidhi; ângirasakalpa contains àbhicàra and øàntikalpa contains taming of horses, elephants etc.
     The mantras (incantations) in Atharvaveda and their uses are given below:--
     %<Mantras>%     %<Uses>%
     1. Suparõastava     Getting rid of serpents and snakepoison (Sarpa-bàdhà-nivàraõam).
     2. Indreõadatta     Fulfilment of all desires (Sarvakàma-siddhi).
     3. Imà Devã     Attainment of peace (Sarva÷ànti-karma).
     5. Yamasyàlokàt     Prevention of bad dreams (Duþ svapna-÷amana).
     6. Indra÷candra÷ca pa¤cavaõija     Prosperity in commerce and business (Vàõijya-làbha).
     7. Kàmojevàji     Enjoyment of women (Strãsaubhàgyam).
     8. Tubhyamevajavãma     Equal to thousand sacrifices (Ayuta-homa-tulyam).
     9. Agnegobhinna     Strengthening of the intellect (Buddhi-vçddhi).
     10. Dhçuvaüdhçuveõa     Attainment of posts of honour (Sthàna-làbha)
     11. Alaktajãva-     Profit from agriculture (Kçùilàbha).
     12. Ahan te bhagna     Prosperity in general.
     13. Ye me pà÷à     Freedom from imprisonment (bandhana-vimukti).
     14. øapatvaha     Destruction of enemies (øatrunà÷am).
     15. Tvamuttama     Enhancement of fame (ya÷ovçddhi).
     16. Yathàmçgavati     Enjoyment of women (Strã saubhàgyam).
     17. Yenapehadi÷a     Birth of children (Grabha-làbha).
     18. Ayante yoniþ     Getting sons (Putra-làbha).
     19. øiva÷ivàbhiþ     Prosperity in general (Saubhàgyavçddhi).
     20. Bçhaspatirnaþ pari pàtu     Blessings (Màrga-maïgala).
     21. Mu¤càvitva     Warding off death (Mçtyunivàraõa).
     When these mantras are chanted several oblations are made to the sacrificial fire. Substances like Camatà, ghee, rice, milk are thrown into the fire as offerings. (Agni Puràõa, Chapter 262).

#<ATHARVâ I># This muni is referred to in Mahàbhàrata, Udyoga Parva, Chapter 43, Verse 50, as a professional chanter of Chandaveda. Once under the curse of Bhçgu Maharùi, Agni hid himself under the sea. (See "AGNI"). At that time, it was Atharvà who, at the suggestion of the Devas, went under the water and discovered Agni. (M.B., Vana Parva, Chapter 222, Verse 8).
     Atharvà recovered Agni, and re-created the worlds which were lying dormant owing to the absence of fire. (M.B., Vana Parva, Chapter 222, Verse 19).
     Atharvà was born from Brahmà's face. His wife was øànti, the daughter of Kardama. Citti was another name for øànti. But there are some Puràõas which refer to Citti as another wife of Atharvà. Also, there are Puràõas which say that Atharvà was Aïgiras himself.

#<ATHARVâ II># This name has been used as a synonym of øiva. (M.B., Anu÷àsana Parva, Chapter 17, Verse 91).

#<ATHARVâ III># In ègveda another Atharvà may be seen. It is said that he was the author of the Atharvaveda. After learning Brahmavidyà from Brahmà, it was this Atharvà who first brought fire to the earth from heaven. Atharvà had two wives named øànti and Citti. This Atharvà was the same person as Atharvaõa, the son of Vasiùñha. (Bhàgavata, 4th Skandha, Chapter 1).

#<ATHARVâðGIRAS># See AðGIRAS.

#<ATHARVAöA># A son of Vasiùñha. (Bhàgavata, Fourth Skandha, Verse 42).

#<AòHIDA(M)># Name of a Janasthàna (Town) in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 64).

#<ATIBâHU># He was a Gandharva born to Ka÷yapa by his wife Pradhà. He had three brothers: Hàhà, Håhå and Tumburu. (M.B., âdi Parva, Chapter 65, Verse 51).

#<ATIBALA># A mantra. Vi÷vàmitra who took the boys Ràma and Lakùmaõa to the forest taught them two mantras, Bala and Atibala, to liberate them from hunger and thirst. Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 22)

#<ATIBALA I># The Maharùi Atibala was the cause of the death of ørã Ràma and Lakùmaõa.
     After the war with Ràvaõa, ørã Ràma returned to Ayodhyà with his retinue and began his reign. After renouncing Sãtà while ørã Ràma was living in the palace with Lakùmaõa, øatrughna and their families, one day Brahmà summoned Yama and said: "ørã Ràma is the incarnation of Mahàviùõu. He has fulfilled all the purposes of the incarnation. Now Viùõu has to be recalled to Vaikuõñha".
     On hearing this, Yama assuming the guise of a Sannyàsi named Atibala appeared before ørã Ràma. He said he had to tell a secret to ørã Ràma. Accordingly ørã Ràma sent everyone else out of the audience chamber. Lakùmaõa was asked to guard the entrance. It was announced that if anyone entered the hall, Lakùmaõa would be killed.
     At this stage, Maharùi Durvàsas 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. Lakùmaõa requested him to wait a little but Durvàsas refused to do so. He even threatened that he would reduce all of them to ashes by his curse. Finding no alternative, Lakùmaõa entered the hall and informed ørã Ràma of the situation. Durvàsas was given a sumptuous meal. But for the fulfilment of the condition Lakùmaõa's death became necessary. ørã Ràma cried with a broken heart. The honest Lakùmaõa went alone to the Sarayå river and drowned himself in its depths. Soon after, ørã Ràma entrusting the affairs of the state to others and in the presence of thousands of spectators plunged into the Sarayå river and renouncing his earthly life, returned to Vaikuõñha. (Uttara Ràmàyaõa).

#<ATIBALA II># The name of a follower given to Skanda by god Vàyu on the battle-field. (M.B., øalya Parva, Chapter 45, Verse 44).

#<ATIBALA III># There was another King named Atibala who was a great scholar in Nãti÷àstra. From the tine of his accession to the throne, he began to lead a vicious life. This Atibala's father was a King named Anaïga. (M.B., øànti Parva, Chapter 59, Verse 92).

#<ATIBHäMA># One of the sons of the Agni, Tapa. (M.B., Vana Parva, Chapter 220, Verse 11).

#<ATIKâYA># One of the sons of Ràvaõa.
     1) %<Previous Birth.>% This is a story concerning the initial stage of the creation of the Universe. After completing the task of creation Brahmà, in his pride fell into a sleep. In order to slight Brahmà a little, Mahàviùõu produced two Ràkùasas called Madhu and Kaiñabha from his ears. Hearing their terrible roar Brahmà woke up in fear and fled to Mahàviùõu seeking refuge. Viùõu called Madhu and Kaiñabha and asked them what boon they would like to ask. They proudly replied that they would grant a boon to Viùõu. In that case Mahàviùõu 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." Mahàviùõu 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 Atikàya. In the Tretàyuga I shall kill Khara in single combat after allaying his passion for fighting. Lakùmaõa who is the incarnation of Ananta will fight with Atikàya to his full satisfaction and kill him. Thus both of you will get Virakti and Mukti."
     After saying this, Mahàviùõu made the two asuras stand on each of his thighs and killed them with his Sudar÷ana Cakra. They were born again as Khara and Atikàya. (Kamba Ràmàyaõa, Yuddha Kàõóa).
     2) %<Birth.>% There is a story about the birth of Atikàya in the Yuddha Kàõóa of Kamba Ràmàyaõa: After his victory over Kubera Ràvaõa was returning in his Puùpaka Vimàna. On his way he saw some beautiful Gandharva women playing in the valley of Mayåragiri. Their leader was Citràïgã, the wife of Citràïgada. Ràvaõa 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 Ràvaõa and returned to the world of the Gandharvas. Ràvaõa, in his paternal love, took the child into the Vimàna and proceeded. On the way, the Vimàna knocked against a mountain peak and the baby was thrown overboard and fell in the forest. Ràvaõa stopped the Vimàna 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 Vimàna took his seat in it. Ràvaõa gave him the name Atikàya. On his arrival in Laïkà, he presented him as adopted son to the barren Dhanyamàlà. Atikàya was brought up by Dhanyamàlà.
     3) %<The Boons.>% Atikàya went to Gokarõa and did penance to please Brahmà. Brahmà appeared, but being fully absorbed in Samàdhi, Atikàya was not aware of his presence. Even his life-breath had been stopped. Brahmà, by his power, instilled life-breath into him and restored him to consciousness. He granted Atikàya all the boons he asked for. They were three in number. The first was the gift of Brahmàstra 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.>% Atikàya went to Kailàsa and received his education from øiva. He learnt all the sciences, Arts, øruti, Smçti etc. from there. On the completion of his course he asked what Gurudakùiõà he should pay. øiva made him promise that he would never practise Black magic. Pleased with him, øiva awarded him the Pà÷upatàstra.
     5) %<Victory in Battle.>% Atikàya had an uncle, a Ràkùasa named Candra. Once he was defeated by Indra. It was at this time of chagrin that he came to know that Atikàya had reached Laïkà with the Pà÷upatàstra. Candra Ràkùasa ordered Atikàya to bring Indra as a captive. Atikàya went to Svarga (Heaven) and began a war with Indra. Mahàviùõu who came to help Indra used his Sudar÷ana cakra. Atikàya shot his Pà÷upatàstra. Knowing Atikàya's history well, Mahàviùõu brought the battle to a close. Both parties accepted the position that Devendra had lost the battle and Atikàya had won.
     6) %<Death.>% In the Ràmàyaõa battle Atikàya fought on the side of Ràvaõa. After a most terrible conflict, Lakùmaõa killed Atikàya. (Kamba Ràmàyaõa, Yuddha Kàõóa).

#<ATILOMâ># An Asura who was killed by ørã Kçùõa. (M.B. Sabhà Parva, Chapter 38).

#<ATIMANYU># He was one of the ten sons of Manu.

#<ATIRATHA># There was a King named Matinàra in Påruvaü÷a. (See PæRUVAýøA). Four sons were born to him: Taüsu, Mahàn, Atiratha and Druhyu. (M.B., âdi Parva, Chapter 94, Verse 14).

#<ATIRâTRA># He was one of the ten children born to Manu by Naóvalà. (See MANU VAýøA). Kuru, Påru, øatadyumna, Tapasvã, Satyavàn, øuci, Agniùñoma, Atiràtra, Sudyumna and Atimanyu were the names of the ten brilliant sons of Naóvalà. (Viùõu Puràõa, Part I, Chapter 13).

#<ATIúAöôA># After his death Balabhadra Ràma went to Pàtàla in the guise of Ananta. All the serpents worshipped him. Among them was a serpent named Atiùaõóa. (M.B., Mausala Parva, Chapter 4, Verse 16).

#<ATIøèðGA># Vindhya Presented two pàrùadas to Skanda on the battlefield. They were Ati÷çïga and Ucchçïga. (M.B., øalya Parva, Chapter 45, Verses 49, 50).

#<ATISTHIRA># Mahàmeru presented two Pàrùadas named Atisthira and Sthira to Skanda on the battlefield. (M.B., øalya Parva, Chapter 45, Verse 48).

#<ATITHI># (guest). In ancient Bhàrata Atithi-satkàra (hospitality to a guest) was considered as a yaj¤a. In Manusmçti, Chapter 100, Verse 3, it is said that even if one lives on the scattered grains in the fields after harvest, and even if penance is offered in the midst of Pa¤càgni (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 Vai÷ya or øådra 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 ègveda. He had another name, "Divodàsa". 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. (ègveda, Maõóala 1, Anuvàka 10, Såkta 53; ègveda, Maõóala 1, Anuvàka 16, Såkta 112).

#<ATIVARCAS># Himavàn gave Skanda two Pàrùadas on the battlefield. They were Ativarcas and Suvarcas. (M.B., øalya Parva, Chapter 45, Verse 46).

#<ATIYAMA># God Varuõa gave Skanda on the battlefield two Pàrùadas (attendant soldiers). One of them was Yama and the other was Atiyama. (M.B., øalya Parva, Chapter 45, Verse 45).

#<ATRI I>#
     1) %<The son of Brahmà.>% Atri Maharùi was one of the mànasaputras of Brahmà. The mànasaputras were: Marãci, Aïgiras, Atri, Pulastya, Pulaha, and Kratu (M.B., âdi Parva, Chapter 65, Verse 10).
     2) %<One of the Saptarùis.>% Brahma's sons, Marãci, Aïgiras, Atri, Pulastya, Pulaha, Kratu and Vasiùñha are known as the Saptarùis (seven sages). (M.B., øànti Parva, Chapter 208).
     3) %<Creator of the pracetases.>% The sage Pràcãnabarhis was born in the family of Atri Maharùi. Ten Pracetases (Prajàpatis) were born as the sons of this Muni. (M.B., øakti Parva, Chapter 208).
     4) %<Citra øikhaõóã.>% Among the seven Munis known as Citra øikhaõóãs, we see Atri Maharùi as one of the Aùñaprakçtis which form the basis of the Universe.
     5) %<Important events.>% (1) %<How Mahàviùõu became Atri's son.>% Ka÷yapa had a son named Ka÷ipu. 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 Ka÷ipu was killed. Prahlàda became the Asura King. Then there was a battle between Indra and Prahlàda. After six years' war, Prahlàda withdrew, defeated. Later Mahàbali, the son of Virocana (grandson of Prahlàda) became emperor of Asuras. War broke out again between Mahàbali and Indra. In this war, Mahàviùõu helped Indra. The Asuras were utterly defeated. They sought refuge with øukra, the Asura guru. øukra promised to help them. He set out to the Himàlayas to receive a powerful mantra from øiva. The Asuras kept waiting for øukra's return.
     At this stage, Mahàviùõu who was the protector of Indra, came to øukra's à÷rama and killed øukra's mother, Kàvyamàtà. Seeing this impudence of Mahàviùõu, Bhçgu Maharùi was enraged and cursed him that he should be born many times in human wombs. It is on account of this that Mahàviùõu had to take many avatàras (incarnations). It was in this way that Mahàviùõu incarnated as Dattàtreya, the son of Atri. (Devã Bhàgavata, 4th Skandha).
     (2) %<Atri and Parà÷ara.>% It was a time when Vasiùñha and Vi÷vàmitra were in a state of mutual ill-will. Once King Kalmàùapàda was going about in the forest on a hunting expedition. He met øakti, the eldest son of Vasiùñha in the forest. The King did not respect him properly. øakti transformed Kalmàùapàda into a Ràkùasa by his curse. The Ràkùasa who was also a cannibal, first swallowed øakti himself. Vi÷vàmitra offered whatever help he could, to destroy Vasiùñha's family. Kalmàùapàda ate successively all the 100 sons of Vasiùñha. Vasiùñha, in great sorrow and Sakti's wife, Adç÷yantã lived in an à÷rama. Adç÷yantã was pregnant at the time of øakti's death. In due course she gave birth to a boy who was called Parà÷ara and who later on became the father of Vyàsa. when Parà÷ara grew up, he came to know that his father øakti was eaten by the Ràkùasa. Enraged at this, he started a yaj¤a to annihilate the whole race of Ràkùasas. As the yaj¤a gained intensity and force Atri Muni arrived there with certain other Maharùis and dissuaded Parà÷ara from the yaj¤a. (M.B., âdi Parva, Chapter 181).
     (3) %<Atri's dispute with Vainya.>% Atri Maharùi and his wife once got ready to go for Vanavàsa. At that time the poor Maharùi'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 Maharùi visited King Vainya at his yàga÷àlà (The shed where a yàga 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 Sanatkumàra Muni. Sanatkumàra 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 Atri 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 Maharùi to find a remedy for this. Moved by their distress, Atri suddenly transformed himself into the Sun and Moon. The Moon gave light to the Devas. The Sun burnt up the Asuras by his intense heat. Thus the Devas were saved. This story was told by Vàyu Bhagavana, to Arjuna. (M.B., Anu÷àsana Parva, Chapter 156).
     (5) %<Atri and King Vçùàdarbhi.>% In the Mahàbhàrata we find a story about a difference of opinion between King Vçùàdarbhi and some Maharùis. This story was told by Bhãùma to Yudhiùñhira about the kind of persons from whom Brahmins may accept gifts. Once the Munis, Ka÷yapa, Atri, Vasiùñha, Bharadvàja, Gautama, Vi÷vàmitra, Jamadagni, and Pa÷usakhà, with Arundhatã and Gaõóà, 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 Vçùàdarbhi, the son of øibi, suggested that the above-mentioned Munis should be called and given wealth. They refused to accept it. Vçùàdarbhi became angry. He performed Homa in âhavanãyàgni and from the agnikuõóa, the Ràkùasã Yàtudhànã (Kçtyà) arose. Vçùàdarbhi sent Yàtudhànã to destroy Atri and all other Munis. As Yàtudhànã was guarding a lotus pond in the forest, the munis led by Atri happened to come that way. The Maharùis were able to recognize Yàtudhànã. They beat her with their tridaõóu (Trident or a kind of magic wand) and reduced her to ashes. After satisfying their hunger by eating the lotus flowers the Maharùis went to Brahmaloka. (M.B., Anu÷àsana Parva, Chapter 93).
     (6) %<Atri and øràddha.>% There is a passage in the Mahàbhàrata in which Atri gives advice to the emperor Nimi who belonged to Atri's family. The story of how øràddha originated in the world which Bhãùma had told Dharmaputra was retold by Atri. A son named Dattàtreya was born to Atri, the son of Brahmà. Dattàtreya 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 øràddha in memory of his son. On that occasion Atri Maharùi came there and explained to Nimi the importance of øràddha. (M.B., Anu÷àsana Parva, Chapter 91, Verses 20-44)
     (7) %<How Brahmà, Viùõu and Mahe÷vara (øiva) were born as sons of Atri.>% There is no other woman in the Puràõas who surpasses øãlàvatã in her fidelity to her husband. In order to enable Ugra÷ravas, her husband, to satisfy his passion, she once carried him on her own shoulders to a prostitute's house. On the way, Màõóavya Muni pronounced a curse that Ugra÷ravas should die before sunrise. The grief-stricken øãlàvatã pronounced a counter-curse that the sun should not rise on the next day. As the sun failed to rise, the Trimårtis (Brahmà, Viùõu and øiva), accompanied by Anasåyà, Atri's wife, went to øãlàvatã. Anasåyà persuaded øãlàvatã to withdraw her curse. The Trimårtis who were happy at the success of their mission (of bringing about the Sunrise) asked Anasåyà to demand any boon she wanted. Anasåyà expressed her wish that the Trimårtis (Brahmà, Viùõu and øiva) should be born as her sons and they agreed.
     Mahàviùõu, under the name of Dattàtreya, was born as the son of Anasåyà. øiva was born to her under the name of Durvàsas. There is a story about it in the Brahmàõóa Puràõa. Once øiva got angry with the Devas. They began to flee for life. But Brahmà alone did not run away. øiva who became more furious at this, pinched off one of the heads of Brahmà. Still he was not pacified. Pàrvatã who was alarmed, approached øiva and begged him to suppress his anger. At her request, øiva's fury was transferred and deposited in Anasåyà, Atri's wife. Durvàsas is the embodiment of that element of øiva's fury.
     According to the promise, Brahmà also took his birth as the moon from Anasåyà, the wife of Atri. (For that story, see PURæRAVAS). There is a story about that also in the Brahmàõóa Puràõa. Once when Brahmà was performing the task of creation, he experienced carnal passsion. Sarasvatã was the offspring of that passion. When Brahmà saw her, he fell in love with her also. This made him feel angry towards Kàmadeva. He pronounced a curse that Kàmadeva should be burnt up in the fire from øiva's eye. (This is why Kàmadeva was later burnt to death by øiva). Although Kàma had retreated from Brahmà his passion had not been suppressed. Brahmà transferred his passion to Atri Maharùi. The Maharùi gave it to Anasåyà, 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. (Brahmàõóa Puràõa, Chapters 39-43).
     (8) %<Atri and Gaïgà Devã.>% Once, while Atri Maharùi was performing penance in Kàmada forest, there was a terrible drought in the country. At that time, his wife Anasåyà made a øivaliïga of sand and offered worship to it. Then Atri asked her to give him a little water. There was no water anywhere. Suddenly Gaïgà Devã appeared there and said to Anasåyà: "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 Gaïgà Devã. Anasåyà begged Gaïgà Devã to stay there for a month. Gaïgà Devã agreed to do so on condition that Anasåyà would transfer her Tapa÷÷akti to her for one month.
     Atri was pleased by drinking the water. He asked Anasåyà where she got such nice fresh water. She explained to him all matters. Atri expressed his desire to see Gaïgà Devã. She appeared before him at once. Anasåyà prayed to her that Gaïgà should continue to exist in the world always. Gaïgà Devã answered that she would do so if Anasåyà was prepared to give her the fruit of one year's Tapa÷÷akti and of devoted service to her husband. Anasåyà agreed to that condition. Suddenly øiva appeared there in the shape of a Liïga. At the request of Atri and Anasåyà øiva took his seat there permanently assuming the name of "Atrã÷vara". (øiva Puràõa).
     (9) %<Other Details.>% 1. Besides Dattàtreya, Durvàsas and Candra. Atri had another son, Pràcãnabarhis. (M.B., øànti Parva, Chapter 208, Verse 6).
     2. Many Pàvakas had been born in Atri Vaü÷a. (M.B., Vana Parva, Chapter 222, Verses 27-29).
     3. When the Kaurava-Pàõóava war was raging with great fury, many Maharùis went to Droõa and advised him to stop the battle. Atri Maharùi was one of them. (M.B., Droõa Parva, Chapter 190, Verse 35).
     4. On another occasion, a King named Soma performed a Ràjasåya (Royal sacrifice). Atri Maharùi was the chief priest at this yàga. (M.B., øalya Parva, Chapter 43, Verse 47).
     5. Atri was also among the Maharùis who had gone to witness Para÷uràma's tapas. (Brahmàõóa Puràõa, Chapter 64).
     6. ègveda, 5th Maõóala was composed by Atri. (ègveda Saühità, Preface).
     7. Once the Asuras put Atri Maharùi into the øatadvàra yantra (a machine of torture with a hundred holes). ègveda, 1st Maõóala, 16th Anuvàka, Såkta 51).
     8. Once the Asuras tried to burn Atri alive. (ègveda, 1st Maõóala, 16th Anuvàka, Såkta 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 A÷vins and they liberated him. (ègveda, 1st Maõóala, 17th Anuvàka, Såkta 116).
     10. Atri was among the Maharùis who visited ørã Ràma, on his return to Ayodhyà after the war with Ràvaõa. (Uttara Ràmàyaõa).
     11. From the navel lotus of Viùõu Brahmà was born, Atri from Brahmà, Soma from Atri, and Puråravas from Soma were born. (Agni Puràõa, Chapter 12).
     12. Atri begot by Anasåyà, Soma, Durvàsas and Dattàtreya yogã. (Agni Puràõa, Chapter 20).

#<ATRI II># In the Puràõas another Atri, the son of øukràcàrya, is also seen (M.B., âdi Parva, Chapter 65, Verse 27).

#<ATRI III># The term Atri has been used as an epithet of øiva. (M.B., Anu÷àsana Parva, Chapter 17, Verse 38).

#<AU># This word means Mahe÷vara (øiva). (Agni Puràõa, Chapter 348).

#<AUDAKA># This is the place where Narakàsura with his ten thousand girls was once imprisoned. It is a plateau on the top of Maõiparvata. Because water was in plenty there the place was called 'Audaka'. An asura named Nårå was the keeper of this plateau. (Sabhà Parva, M.B.).

#<AUDDâLAKA># A holy place of ancient India. The place got this name because the sage Uddàlaka 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 Yudhiùñhira and gave him several presents and gifts. (øloka 12, Chapter 53, Sabhà Parva, M.B.).

#<AUKTHYA># A glorifying prayer in Sàmaveda. (øloka 36, Chapter 134, Vana Parva, M.B.).

#<AURASäKA># A country of ancient India. ørã Kçùõa conquered this land. (øloka 16, Chapter 11, Droõa Parva, M.B.).

#<AURVA I># (ærva, æråja). A fierce saint of the line of Bhçgu Maharùi.
     1) %<Genealogy.>% Descending in order from Viùõu, Brahmà, Bhçgu, Cyavana, Aurva.
     Cyavana Maharùi married âruùã, daughter of Manu. Aurva was her child who was the grandfather of Jamadagni and the great grandfather of Para÷uràma.
     2) %<Birth.>% The Preceptors of the Bhçgu dynasty were the hereditary gurus of the Kings of Hehaya. Kçtavãrya a famous King of the Hehaya dynasty and father of Kàrtavãryàrjuna had his education from a Bhçgu çùi living in his à÷rama. On competing his education the king paid lavishly and the Bhçgus became rich thereafter. Kçtavãrya died and his sons did not very much like the Bhàrgavas (Bhçgus) becoming rich by the wealth of their ancestors. Knowing this the Bhçgus started burying their wealth under the earth. Once a Kùatriya king forcibly dug out from the house of a Bhçgu the wealth he had safely buried and from that day onwards the Kùatriyas and the Bhàrgavas became enemies. The Bhçgus were hunted down by the Kùatriya kings and the Bhàrgavas frightened by this move left their abode and went and hid in Caves in mountains far away. Among those who thus fled was âruùã, wife of Cyavana. âruùã 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 Kùatriyas 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. (ærå= Thigh and so, born of a thigh). (Chapter 179, âdi Parva, M.B.).
     3) %<The effulgence of Aurva.>% Aurva was born with fiery radiance and the sudden effulgence made the Kùatriya Kings blind. Frightened they craved for pardon and praised him. They got back their eyesight then.
     4) %<Aurva and Baóavàgni.>% Aurva bore a deep grudge against the Kùatriyas 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 Pitçs appeared before him and persuaded him to withdraw from his penance. Aurva then told them thus: "Pitçs, 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 Kùatriyas. Even from the womb itself I nurtured a fierce hatred towards the Kùatriyas. No helping hand was raised before the pitiable wails of our mothers".
     The Pitçs 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 Baóavàgni. More about this can be had under the head Baóavàgni. (Chapter 180, âdi Parva, M.B.).
     5) %<Aurva and the birth of Sagara.>% Ayodhyà was once ruled by a celebrated King of Ikùvàku dynasty named Subàhu. He had as his wife Yàdavã a good natured and well behaved woman who was a gem among queens. One day Tàlajaügha a King of the Hehaya line of rulers who was then the King of Màhiùmatã defeated Subàhu in a battle. Yàdavã was then pregnant. Jealous co-wives poisoned her; Yàdavã did not die but the poison affected the child in the womb.
     After the defeat, Subàhu and Yàdavã went and stayed with Aurva in his à÷rama. For seven years they lived there and then Subàhu died. Grief-stricken Yàdavã 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. (Brahmàõóa Puràõa, Chapters 16, 17).
     6) %<Aurva and the sister of Garuóa.>% Garuóa, son of Vinatà, had a sister named Sumati. Upamanyu, a sage, wanted to marry her but neither she nor her relatives liked it. Enraged at this the sage cursed Sumati saying that the brahmin who married her would have his head burst. The marriage of Sumati thus remained a problem for her parents. There was a friend of Vinatà, a sannyàsinã, living in a forest and to find a way to escape from the curse Vinatà sent Garuóa to her. The sannyàsinã advised Garuóa to approach Aurva to find a solution for the problem and Aurva was therefore approached for advice.
     It was at this time that the people of Ayodhyà came in search of Subàhu and Yàdavã who had left them years before. When they knew of Subàhu's death they were plunged in sorrow but were glad to know a son of Subàhu, Sagara, had grown up to be a successor to Subàhu. When Garuóa made Aurva acquainted with the pitiable tale of his sister Aurva decreed that Sumati should marry a Kùatriya 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 A÷vamedha yàga. Aurva then sent Sagara along with the people to Ayodhyà where Sagara after defeating all his enemies became the emperor of Bhàratavarùa. (Brahmàõóa Puràõa, Chapters 18-21).
     7) %<Sagara's sons and how Aurva helped in getting them.>% Sagara ruled the land for three thousand years. He had besides Sumati another wife, Ke÷inã. Both of them bore no sons for Sagara. Dejected he entrusted the administration of the state with his ministers and left for the à÷rama of Aurva. Aurva blessed them and prophesied that Ke÷inã 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 Ke÷inã delivered a son who was named Asama¤jas. But Sumati gave birth to a lump of flesh. Greatly pained the King was about to throw it away when Aurva appeared there and stopped him from doing that. He directed him to cut the piece of flesh into sixty thousand pieces and put one piece each in a jar of ghee. Every year one prince would be born from one of them. Thus Sumati got sixty thousand sons. (Brahmàõóa Puràõa, Chapter 92).
     8) %<Teaching of Aurva.>% In the evening of his life Sagara went and stayed in the à÷rama of Aurva. Aurva gave him instructions on many a divine subject. He taught him about the importance of the four à÷ramas, the rituals to be practised by the different castes of Bràhmaõa, Kùatriya, Vai÷ya and øådra and many such other things. Finally Aurva gave Sagara Brahmaj¤àna. (Chapter 8, Aü÷am 3, Viùõu Puràõa).
     9) %<Aurvà÷rama.>% All the Bhàrgava çùis together once stayed in the à÷rama of Aurva. Para÷uràma visited the à÷rama one day during that time and paid respects to Bhçgu, Khyàti, wife of Bhçgu, Cyavana, son of Bhçgu and Aurva, son of Cyavana. (Brahmàõóa Puràõa, Chaptre 63).

#<AURVA II># A brahmin living in the country of Màlava. This brahmin got a daughter named øamãka by his wife Sumedha. She was married very early to Mandàra, son of Dhaumyaka and disciple of øaunaka. After some days when Mandàra found his wife fully grown he went to Aurva to bring his wife home. Aurva sent them both to the house of Mandàra with his blessings. On their way home they met the Maharùi Bhu÷uõói 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 øamà in the shape of Agni and øaunaka made an idol of Gaõapati with the root of the Mandàra tree and worshipped him. Gaõapati was pleased by the devotional deeds of Aurva and øaunaka and changed the trees again into øamãka and Mandàra. (Gaõe÷a Puràõa).

#<AUøANAS># (Kapàlamocana). A holy place on the banks of the river, Sarasvatã. Brahmà, the devas and many maharùis lived here once. (Chapter 83, Vana Parva).
     This place is called Kapàlamocana also. There is a story behind the place getting this name.
     At the forest of Daõóaka ørã Ràma 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 Au÷anasa 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 'Kapàlamocana'. After this incident Brahmà, Vi÷vàmitra, Balabhadraràma and many such divine persons visited the place. (Chapter 39, øalya Parva, M.B.)

#<AUøIJA I># A King of ancient India. He equalled Indra. (øloka 226, Chapter 1, âdi Parva, M.B.).

#<AUøIJA II># An ancient sage. There is a reference to this sage who is the son of Aïgiras in ègveda. This çùi was a brilliant member of the royal council of Dharmaputra. (Chapter 208, øànti Parva, M.B.).

#<AUøäNARA># (AUøäNARI). øibi, son of the King of U÷ãnara. See under øibi.

#<AUøäNARä># (UøäNARâ). A ÷ådra girl born in the country of U÷ãnara. Gautama Muni got his sons Kakùãvàn and others of this girl. (øloka 5, Chapter 21, Sabhà Parva, M.B.).

#<AUúöäKA(M)># An ancient place in India. The King of this country paid respects to Dharmaputra offering him several gifts. (øloka 17, Chapter 51, Sabhà Parva, M.B.).

#<AUTATHYA># Son of Utathya (See under Utathya).

#<AUVVAYâR># 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 øådra 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 âtticåti, Kontaiventa, Mutturai, Natvali, Katvali slukka, Nannåtkova, Nantanikova, Aruntamilmàla, Dar÷anappattu, and Jnànakurul. She has made a dictionary in verses also.

#<AVABHèTHAM># The bath taken at the end of a sacrifice.
     "Then all the Kùatriya Kings approached Dharmatanåja (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 Ràjasåya (imperial inauguration) and taken the avabhçtasnàna (the bath at the end of the sacrifice)." (Mahàbhàrata, Sabhà Parva, Chapter 45, Stanzas 40, 41).

#<AVâCäNA># The son born to Jayatsena, a King of the Påru dynasty, by his wife øu÷ràva the princess of Vidarbha. To him was born Ariha of Maryàdà the princess of Vidarbha. (M.B., âdi Parva, Chapter 95, Stanzas 17 and 18).

#<AVADHæTEøVARA># An incarnation of øiva. Once Indra and Bçhaspati went to Kailàsa to do homage to øiva 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 øiva froze it. Moreover fire emanated from his eye on the forehead. At the request of Bçhaspati øiva turned the fire from his eye towards Lavaõa Samudra (the sea of Salt). Jalandhara who was killed by øiva had his origin in this fire. (øiva Puràõa).

#<AVAGâHA># A warrior of the Vçùõi dynasty. (Mahàbhàrata, Droõa Parva, Chapter 11, Stanza 27).

#<AVAIøâKHA># (See Dhana÷armà).

#<AVâKäRöA(M)># A holy place on the bank of the river Sarasvatã. (M.B., øalya Parva, Chapter 41).

#<AVANTI># A country called Màlava in ancient India. The famous Ujjayinã was the capital of Avanti. This city is situated on the bank of øiprà. The renowned poets such as Kàlidàsa and others, lived in this city. This is one of the seven cities considered to be capable of giving Mokùa (heavenly bliss). (M.B., Bhãùma Parva, Chapter 9, Stanza 43).

#<AVANTI VAýøA># (The Dynasty of Avanti). The dynasty of Avanti Kings had its origin in the Yadu dynasty. Candra was born to Atri the son of Brahmà. Budha was born to Candra, Puråravas to Budha, âyus to Puràravas, Nahuùa to âyus, Yayàti to Nahuùa and Yadu to Yayàti. Yadu had five sons, the eldest of whom was known by the name Sahasrajit. The rest of them were known as Nãlà¤jika, Raghu, Kroùñu and øatajit.
     Sahasrajit had three sons called øatajit, Haihaya and Reõuhaya. Dharmanetra was born to Haihaya, Sahana to Dharmanetra, Mahimàn to Sahana, Bhadrasena to Mahimàn, Durgama to Bhadrasena and Kanaka to Durgama. From Kanaka were born the four sons Kçtavãrya, Kçtàgni, Karavãra and Kçtaujas. Arjuna (Kàrttavãryàrjuna) was born as the son of Kçtavãrya.
     Arjuna renowned as Kàrttavãrya became the supreme lord of the earth comprising the Saptadvãpa (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 Kàrttavãrya, 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.
     Kàrttavãrya had a hundred sons, of whom the most famous were øårasena, øåra, Dhçùña, Kçùõa, and Jayadhvaja. Jayadhvaja the most renowned of these five ruled in Avanti as King. Tàlajaïgha who had several sons, was born from Jayadhvaja. The family of the Haihayas was split into five. They were the Bhojas, the Avanti family, the Vãtihotra family, the Svayaüjàtà family and the øauõóikeya family. (Agni Puràõa, Chapter 275)

#<AVARODHA># A King of the family of Bharata.

#<AVASâNAM># An ancient Bath in Bhàrata. One could attain the merits of Sahasragodàna (giving a thousand cows as alms) by bathing in this holy bath. (M.B., Vana Parva, Chapter 82, Stanza 128).

#<AVATâRA># (Incarnation). The incarnations of Mahàviùõu:--
     1) %<General information.>% God takes three kinds of incarnations such as avatàra, àve÷a and aü÷a. That which has full power is avatàra; that which has power only for the time being is àve÷a and partial incarnation in aü÷àvatàra.\<*>\ The incarnations of Viùõu are countless. Hermits, Manus, Devas (gods) and sons of Manus are incarnations in part (aü÷àvatàras) of Viùõu. Complete avatàras are ten in numbers of which Balabhadra Ràma is not considered as an avatàra by some. Instead of him they place Buddha.
     %<b) Reason for the incarnations.>% Mahàviùõu has taken so many incarnations in the world. In the ørã Mahàdevã Bhàgavata a story occurs to the effect that Mahàviùõu was forced to take so large a number of incarnations due to the curse of the great hermit Bhçgu. The story is as follows: Ka÷yapa had a son named Ka÷ipu. 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÷ipu was killed in that battle. After Ka÷ipu his son Prahlàda became King. He too was an enemy of the Gods. So there was a battle between Indra and Prahlàda. The battle continued for a hundred years. At last Prahlàda 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 Gandhamàdana and began to do penance. The fight continued between Bali and Indra.
     In this fight Mahàviùõu helped Indra. The Asuras were completely destroyed. The defeated Asuras went to their teacher øukra who promised to protect them by spells and incantations and herbs. The Gods knew that øukra had undertaken to protect the asuras.
     Leaving the asuras behind, øukra went to Kailàsa to get more power of spells and incantations from øiva. Before going to Kailàsa øukra had asked the Asuras to wait for him with faith. After this the Asuras sent Prahlàda to the Gods for a truce. Prahlàda, though an Asura was in good favour with the Gods. He reached the court of Indra and said, "Gods, we have no desire at all for war. We have decided to spend the remaining period in penance wearing barks of trees and tufts of hair. How wicked a deed is battle and how delightful it is to become a devotee of God! So hereafter you will not be troubled by us. Likewise I hope you will not do us innocent people any harm."
     The gods believed Prahlàda. The Asuras, in the guise of hermits waited for øukra in the hermitage of Ka÷yapa. øukra reached Kailàsa and bowed before øiva and requested that he might be given the power of defeating the Gods by some means quite unknown to Bçhaspati the teacher of the devas (Gods). øiva was in trouble. He could refuse neither øukra nor the Gods. At last he told hermit øukra that to come by such a spell he had to stand head downwards, inhaling smoke for a thousand years. øiva said so thinking that when the dreadful nature of the feat was considered, øukra might desist from the attempt. But øukra began that penance instantly.
     The Gods understood everything. The deceit of the Asuras, the crookedness of øukra 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 Kàvyamàtà, the mother of øukra. The devas (gods) with Mahàviùõu at their head chased the Asuras. Kàvyamàtà, by the merits of her devotional meditation petrified Mahàviùõu and Indra. Mahàviùõu thought of his Sudar÷ana (wheel-weapon of Viùõu) which instantly made its appearance and cut off the head of Kàvyamàtà. The great hermit Bhçgu got angry because Mahàviùõu 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." (ørã Mahàdevã Bhàgavata, 4th Skandha).
     Thus having cursed Viùõu, the hermit Bhçgu took some water from his water-pot and sprinkled it on the face of Kàvyamàtà, who woke up as if from sleep. (For the remaining portion of the story see øukra).
     2) %<Da÷àvatàras. (The ten Incarnations).>% Owing to the curse of Bhçgu, mentioned above, Mahàviùõu had to undertake so many incarnations, complete as well as partial. Complete incarnations are ten in number. They are called Da÷àvatàras (The Ten Incarnations).
     "matsyaþ kårmo varàha÷ca narasiüha÷ca vàmanaþ / ràmo ràma÷ca ràma÷ca kçùõaþ kalkir janàrdanaþ //"
     Matsya (Fish), Kårma (Turtle), Varàha (Pig), Narasiüha (Lion-man), Vàmana (Dwarf), Ràma (Para÷uràma), Ràma (ørã Ràma), Ràma (Balabhadraràma), Kçùõa (ørã Kçùõa), Kalki (Yet to come). These are the ten incarnations of Janàrdana.
     The da÷àvatàras. are described one by one below.
     1) %<Matsyàvatàra. (Fish Incarnation).>% To Ka÷yapa, the son of Marãci, and the grandson of Brahmà a son was born, by his wife Aditi. He was called Vivasvàn and the Manu who was the son of Vivasvàn is known as Vaivasvata Manu or Satyavrata Manu. It was during the time of this Manu that Viùõu incarnated as a Matsya (fish).
     Once, while Brahmà was reciting the Vedas (the Scriptures) Hayagrãva, an asura, stole the Vedas from the side of Brahmà and with them he went under water to the bottom of the ocean and hid himself there. So Mahàviùõu 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 Badarã. He got down into the river Kçtamàlà to take a bath. Then a small fish said to the Manu: "Oh King, I am afraid of large fishes. So please don't forsake me". Hearing this the Kind Manu took the fish in his hand and put it in an earthenware pot and brought it up. In a few days the fish began to grow. When the pot became insufficient the King put it in a larger pot. When that also became too small, the King put the fish in a pond. When the pond could not hold the fish any longer the King put it in the Ganges at its request. After a few days the Ganges also became too small for the fish. Finally the fish told the King: "Oh, King, within seven days there will be a great flood in the world. You should make a boat and take the seven hermit-sages with you in the boat and escape. I will help you."
     Hearing this he got an immensely large boat ready and obeyed the instructions of the fish. Within seven days rain started in torrents. Everything in the world, the moving and the not moving, were under the flood. A horn began to sprout from the head of the fish. Manu tied his boat on that horn. The fish reached the summit of the Himàlayas with the boat, which was tied to the highest peak. Since the peak came to be called 'Naubandhana øçïga' (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 'Kàmàyanã' of Jaya÷aïkar Prasàd). (M.B., Araõya Parva, Chapter 187; Agni Puràõa, Chapter 2; Bhàgavata 8th Skandha, Chapter 24).
     This story of the incarnation of Viùõu as fish is seen in the Bible figuratively. "In the order of the generations of Adam, the first creation of God, øeth, Enos; Kainàn, Mahalãl, Jàred, Enoch, Methåselah, Lamech and Noah were born. When Noah was five hundred years old he begot Shem, Ham and Japheth.
     There was a great flood during the time of Noah. God said to him: "The end of all flesh is come before one; for the earth is filled with violence through them, and behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark and shalt paint it within and without with pitch. And this is the fashion which thou shalt make it of. The length of the ark should be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark and in a cubit shall thou finish it above and the door of the ark shalt thou set in the side thereof, with lower, second and third stories shalt thou make it. And behold, I, even I, do bring a flood of water up on the earth. to destroy all flesh wherein is the breadth of life from under heaven and everything that is in the earth shall die. But with thee will I establish my covenant, and thou shalt come into the ark, thou and thy sons and thy wife and thy sons' wives with thee, and of every living thing of all flesh, two of every sort, shalt thou bring into the ark to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, and of every creeping thing of the earth after their kind, two of every sort shall come unto thee to keep them alive. And take thou unto thee of all food that is eaten and thou shalt gather it to thee, and it shall be for food for thee and for them." Thus did Noah according to all that God commanded him, so did he.
     And the Lord said unto Noah, "Come thou and all thy house into the ark, for thee Have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens the male and his female and of beasts that are not clean by two the male and his female. Of fowls also of the air by sevens the male and the female to keep seed alive up on the face of all the earth. For yet seven days and I will cause it to rain up on the earth forty days and forty nights, and every living substance that I have made will I destroy from off the earth." And Noah did according unto all that the Lord commanded him.
     And Noah was six hundred years old when the flood of waters was up on the earth. And Noah went in, and his sons and his wife and his sons' wives with him into the ark because of the waters of the flood. Of clean beasts and of beasts that are not clean and of fowls and of everything that creepeth upon the earth. There went in two and two unto Noah into the ark the male and the female as God had commanded Noah. And it came to pass after seven days that the waters of the flood were upon the earth. In the six hundredth year of Noah's life in the second month on the seventeenth day of the month the same day were all the fountains of the great deep broken up and the windows of heaven were opened and the rain was up on the earth for forty days and forty nights. In the self-same day entered Noah and Shem, and Ham and japheth the sons of Noah and Noah's wife and the wives of the sons with them into the ark. They and every beast after his kind and all the cattle after their kind and every creeping thing that creepeth upon the earth and every fowl after his earth after his kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh wherein is the breadth of life. And they that went in, went in male and female of all flesh as God had commanded him and the Lord shut him in. And the flood was forty days upon the earth, and the waters increased and bore up the ark and it was lifted up above the earth. And the waters prevailed and were increased greatly upon the earth and the ark went up on the face of the waters. And the waters prevailed exceedingly upon the earth and all the high hills that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail and the mountains were covered. And all the flesh died that moved upon the earth, both of fowl and of cattle and of beast and of every creeping thing that creepeth up on the earth, and every man. All in whose nostrils was the breadth of life, of all that was in the dry land, died. And every living substance was destroyed which was up on the face of the ground both man and cattle and the creeping things and the fowl of the heaven, and they were destroyed from the earth. And Noah only remained alive, and they that were with him in the ark. And the waters prevailed upon the earth for hundred and fifty days.
     And God remembered Noah and every living thing and all the cattle that was with him in the ark and God made a wind to pass over the earth and the waters became calm. The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained. And the waters returned from off the earth continually and after the end of the hundred and fifty days, the waters were abated. And the ark rested in the seventh month on the seventeenth day of the month upon the mountains of Aràrat. And the waters decreased continually until the tenth month. In the tenth month on the first day of the month were the tops of the mountains seen. And it came to pass at the end of forty days that Noah opened the window of the ark which he had made. And he sent forth a raven which went forth to and fro until the waters were dried up from off the earth. Also he sent forth a dove from him to see if the waters were abated from off the face of the ground. But the dove found no rest for the sole of her foot and she returned unto him into the ark for the waters were on the face of the whole earth. Then Noah put forth his hand and took her and pulled her to the ark. And he stayed yet other seven days. And again he sent forth the dove out of the ark. And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off. So Noah knew that the waters were abated from off the earth. And he stayed yet other seven days and sent forth the dove, which returned not again unto him anymore. And it came to pass in the six hundredth and first year in the first month, the first day of the month the waters were dried up from off the earth and Noah removed the covering of the ark and looked and beheld the face of the ground was dry. And in the second month on the seven and twentieth day of the month was the earth dried. And God spake unto Noah saying: "Go forth of the ark, thou and thy wife, and thy sons and thy sons' wives with thee. Bring forth with thee every living thing that is with thee, of all flesh both of fowl and of cattle and of every creeping thing that creepeth up on the earth, that they may breed abundantly in the earth and be fruitful and multiply up on the earth. And Noah went forth and his sons and his wife and his sons' wives with him. Every beast, every creeping thing and every fowl and whatsoever creep up on the earth after their kinds went forth out of the ark. And Noah built an altar unto the Lord and took of every clean beast and of every clean fowl and offered burnt offerings on the altar. And the Lord smelt a sweet savour and the Lord said in his heart: "I will not again curse the ground anymore for man's sake. For the imagination of man's heart is evil from his youth. Neither will I again smite anymore every thing as I have done. While the earth remaineth seed time and harvest and cold and heat and summer and winter and day and night shall not cease. (Holy Bible, Genesis, Chapters 6, 7 and 8).
     2) %<Kårmàvatàra. (Incarnation as a tortoise).>% Long ago when Durvàsas 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 Airàvata (the elephant of Indra). When the beetles which gathered on the garland for honey became a nuisance, Airàvata destroyed that garland. Durvàsas who got angry at this cursed the gods as a whole that they would get wrinkles and grey hair. The gods were advised by Mahàviùõu that if they got Ambrosia (Amçta--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 Vàsuki 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 Mahàviùõu 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 Mahàviùõu 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. (Bhàgavata, Skandha 8, Chapter 7; Agni Puràõa, Chapter 3; Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 45).
     3) %<Varàhàvatàra. (Incarnation as a Pig).>% Jaya and Vijaya were the two watchers who stood at the gate of Mahàviùõu. Once the great hermit-sages Sanaka and others reached Vaikuõñha to visit Mahàviùõu. Then Jaya and Vijaya treated the hermits without respect. The hermits cursed them that they would become Dànavas (Asuras or giants). They also said that when they were slain thrice by Mahàviùõu they would reach heaven. At that period when hermit Ka÷yapa was carrying on his evening prayer and devotional rites, his wife Diti approached him with lustful desire. Ka÷yapa 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 Hiraõyàkùa and Hiraõyaka÷ipu. Of these Hiraõyàkùa was the incarnation of Jaya and Hiraõyaka÷ipu 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 Hiraõyàkùa got down into the ocean and began to beat the waves in the ocean with his cudgel. The ocean began to sway and surge. Varuõa (the Lord of water) was terrified and he ran to Mahàviùõu and sought protection. Mahàviùõu took the form of a Pig and came to the ocean. When Hiraõyàkùa saw Mahàviùõu he took the earth in his hand and ran to Pàtàla (the nether world). Mahàviùõu followed him and killed him and recovered the earth. (Bhàgavata, Skandha 3, Chapter 18; Bhàgavata, Skandha 2, Chapter 7 and Agni Puràõa, Chapter 4).
     4) %<Narasiühàvatàra. (Incarnation as lion-man).>% With the death of Hiraõyàkùa, his brother Hiraõyaka÷ipu became furious more than ever. He wanted to avenge the death of his brother. His fury was turned towards Mahàviùõu. So he got on the top of the Mountain of Mandara and did penance before Brahmà and Brahmà appeared and granted him boons, one of which was that nobody but Viùõu should be able to kill him. He returned with gladness and began to roam about torturing devotees of Viùõu everywhere.
     A son named Prahlàda was born to him. He was a godfearing child and from birth an ardent believer in Viùõu. Hiraõyaka÷ipu tried his utmost to change his son to a hater of Viùõu. He got a special teacher for the purpose and Prahlàda 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 Viùõu. Anger overpowered Hiraõyaka÷ipu. Prahlàda was thrown before mad elephants. But the tusks of the elephant missed the aim and were driven into the earth and broken. Venomous snakes were employed and those which bit him had their fangs broken. Finally the child was put in blazing fire. But the child felt the fire to be cool and soothing. From that fire a ghost arose and tried to kill Prahlàda. Instantly the Sudar÷ana, the wheel-weapon of Viùõu came down and cut off the head of the ghost. Hiraõyaka÷ipu jumped with anger and called out. "Where is your Viùõu?" His son replied that his Viùõu dwelt in every movable and immovable thing. Hiraõyaka÷ipu kicked at a stone pillar close by and asked him, "Is your Viùõu in this pillar?" Prahlàda replied, "My Viùõu is in Pillar and in fibre". Before he had finished, the Pillar broke open and a monster as horrible as the Destroyer øiva, in the shape of a lion-man made its appearance.
     "mãmàüsamànasya samuthito 'grato nçsiüharåpastadalaü bhayànakaü prataptacàmãkaracaõóalocanaü sphuratsañàkesarajçmbhitànanaü karàladaüùñraü karavàlaca¤cala-kùuràntajihvaü bhrukuñimukholbaõaü stabdhordhvakarõam girikandaràdbhutavyàttàsyanàsaühanubhedabhãùaõaü divispç÷atkàyamadãrghapãvara-grãvoruvakùaþsthalamalpamadhyamaü candràü÷ugaurai÷churitaü tanåruhaiçviùvagbhujànãka÷ataü nakhàyudham."
     "Before him who was waiting with curiosity to see what would happen, with eyes blazing as molten gold, mouth wide open in the middle of long bushy mane, tusks long and curved and protruding fearfully, tongue swaying like a sword, eyebrows fierce looking, ears standing erect and still, two nostrils as wide and deep as mountain canyons, jaws prominent and thick and broad and set with fierceness, colossal body reaching the sky, neck very thick and fat and short, breast excessively broad and strong, waist very small and narrow, body thickly covered with bushy hair exuberantly grown and as yellow as the light of the moon, a number of claws very sharp and pointed, the horrid monster Narasiüha (Lion with human head) suddenly appeared. (Bhàgavata, Skandha 7, Chapter 8, Stanzas 20-22).
     This was the figure of Narasiüha. Mr. S. Paramesvara Iyer, Ulloor, has described this figure in his "Bhaktidãpikà" 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." (Bhaktidãpikà)
     The horrid monster caught hold of Hiraõyaka÷ipu the King of the Asuras, pushed him to the ground and opened his heart with its fierce claws. Blood sprouted like a spring. With great ferocity he pulled out the intestines of Hiraõyaka÷ipu and wore them round his neck as a garland and roared loudly. Prahlàda, with songs of praise and chanting of hymns of adoration pacified the stormy Narasiüha and bowed low down before him. The Narasiüha was pleased with the devotion of Prahlàda. He blessed the child and then disappeared. (Bhàgavata, Skandha 7, Chapter 8).
     5) %<Vàmanàvatàra. (Incarnation as a Dwarf).>% It was to expel the Emperor Mahàbali, that Mahàviùõu incarnated as a dwarf. To Ka÷yapa, the son of Marãci and the grandson of Brahmà, was born of Diti, Hiraõyaka÷ipu. And from Prahlàda the son of Hiraõyaka÷ipu was born Virocana and Bali was the son of Virocana. Bali got the name Mahàbali 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 Mahàbali down with his Vajràyudha. The Asuras took the body of Mahàbali to Pàtàla (the nether world) where their teacher øukra brought him to life again. Then Mahàbali worshipped the Bhàrgavas 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 Ka÷yapa born by his wife, Aditi. She felt very sorry at the defeat of the gods. Seeing that she was silent and sad Ka÷yapa asked her the reason. She replied that she was thinking of ways to enable the gods to recover their lost power and position. Ka÷yapa advised her to please Mahàviùõu by observing Dvàda÷ã vrata (fast of the twelfth lunar night). Aditi did so and Viùõu appeared before her and asked her what she desired. Her request was that Viùõu should take birth in her womb and recover Indra to his lost power and position. Thus Viùõu took birth as the younger brother of Indra in the shape of Vàmana (dwarf.)
     At this time Emperor Mahàbali was celebrating a sacrifice on the bank of the River Narmadà after having subjugated the whole of the world. A large number of hermits gathered there. Vàmana also was among them. He requested Mahàbali to grant him three feet of ground as alms. The teacher øukra warned Mahàbali against granting the request. But the emperor granted the request and asked Vàmana to measure the ground. Vàmana immediately enlarged his body and measured the heaven, the earth and the Pàtàla (the upper realm, the earth and the lower realm) in two steps and asked for place for the third step. The honest Mahàbali showed his head and requested to complete the three steps. Vàmana put his step on the head of Mahàbali and pushed him down to Pàtàla. Thus the gods regained their lost places. (Bhàgavata, Skandha 8, Chapter 19). A description that by the toe of Vàmanas' raised foot (raised for measuring the third step) the testicle of Brahmà was cut open where from the Ganges originated, is seen in the Bhàgavata, Skandha 5.
     When Vi÷vàmitra took Ràma and Lakùmaõa to the forest they entered a holy hermitage and Vi÷vàmitra told the boys that it was the hermitage where Aditi, long ago had observed dvàda÷ã fast. It was in that same place that Vàmana incarnated and placed his step on the head of Mahàbali.
     "The bright Màdhava took birth in Aditi as Vàmana and went to Mahàbali, 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 Vàmana." (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 29).
     6) %<Para÷uràmàvatàra. (Incarnation as Para÷uràma).>% Once Kàrttavãryàrjuna pleased the hermit-sage Dattàtreya the son of Atri, by doing penance and got the boon of one thousand hands. One day he went to the forest for hunting and entered the bank of Narmadà. The hermit Jamadagni had been living there with his wife Reõukà and sons Para÷uràma and others. The King being tired of hunting got into the hermitage. Para÷uràma was not there. The hermit called his divine cow Kàmadhenu, 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÷uràma went to Màhiùmatãnagar the capital of Kàrttavãryàrjuna, killed the King and took Kàmadhenu back. From that day onwards the sons of Kàrttavãrya were waiting for an opportunity to take revenge.
     Once Reõukà 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 Para÷uràma 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 Reõukà was brought back to life.
     Once the sons of Kàrttavãrya got into the hermitage, at a time when Para÷uràma 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. Para÷uràma became an incarnation of revenge, and travelled over the world twentyone times and killed every Kùatriya King. The blood of all those Kings flowed into one channel and gathered in a holy Bath called Syamantapa¤cakaü. Thus Mahàviùõu took his sixth incarnation as Para÷uràma and fulfilled his duty of destroying the wicked Kùatriya Kings (For details about Para÷uràma see under Para÷uràma and Kàrttavãryàrjuna). (Bhàgavata, Skandha 9, Chapter 16).
     7) %<ørã Ràmàvatàra.>% Mahàviùõu took the incarnation of ørã Ràma to kill Ràvaõa. (For further information see the words ørã Ràma and Ràvaõa).
     8) %<Balabhadraràmàvatàra.>% (The incarnation of Balabhadraràma) (See the word Balabhadraràma).
     9) %<ørã Kçùõàvatàra.>% (The incarnation of ørã Kçùõa) (See the word Kçùõa).
     10) %<Kalkyavatàra (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 'Vàjasaneyam' 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 Viùõu will incarnate as Kalki, the son of Viùõuya÷as and the priest of Yàj¤avalkya and learn the arts of wielding weapon and handling missiles and destroy all lawless ones. The subjects will be brought back to the four classes and the four à÷ramas 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, Kçtayuga (the first age) will begin class distinctions and the four stages of life and such other establishments will once more prevail. (Agni Puràõa, Chapter 16).
     3) %<The Incarnations of Mahàviùõu.>%
     It is mentioned in ørã Mahàdevã Bhàgavata, Skandha 1, Chapter 3 that Mahàviùõu had taken the twentysix incarnations given below:
     1) Sanaka 2) Sananda 3) Sanàtana 4) Sanatkumàra 5) Varàha (pig) 6) Nàrada 7) Nara Nàràyaõas 8) Kapila 9) Dattàtreya 10) Yaj¤a 11) èùabha 12) Pçthu 13) Matsya (fish) 14) Mohinã 15) Kårma (turtle) 16) Garuóa (eagle) 17) Dhanvantari 18) Narasiüha (Lion-man) 19) Vàmana (dwarf) 20) Para÷uràma 21) Vyàsa 22) ørã Ràma 23) Balabhadraràma 24) ørã Kçùõa 25) Buddha 26) Kalki. (Information about Matsya, Kårma, Varàha, Narasiüha, Vàmana and Para÷uràma, are given under the word Avatàra and for the rest see the same words).
     In the first Skandha of "Bhàgavata 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, Sanàtana and Sanatkumàra, 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 Hiraõyàkùa and to lift up the earth He took the form of Såkara (Pig). To show the world the tattva (essence) of Sat (good) and tama (darkness) He took the form of hermit Nàrada. To show the merits of penance He became Nara and Nàràyaõa. To impart to the world the meaning of Sàükhya Yoga (Indian Philosophy dealing with evolution and union with the Supreme Spirit) He came as Kapila the learned. To teach the world the laws of chastisement He was born as Datta of the wife of Atri. Then He came as Yaj¤a to become Indra. The next incarnation He took was èùabha, the noble King. To shorten and flatten the earth He came as Pçthu. 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 âyurveda (the scripture of medicine) He came as Dhanvantari. To entice Asuras and to recover Ambrosia from them He took the form of Mohinã. To save the devoted Prahlàda and to slay his father He came in the form of Narasiüha. Then as Vàmana the younger brother of Indra to deceive Mahàbali 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 Vyàsa. And to slay the giant Ràvaõa He became ørã Ràma. Next we see Him as Balabhadraràma. Then He came as Devakãsuta [son of Devakã (Kçùõa)]. Next He came in the Kaliyuga as ørã Buddha and at the end of Kaliyuga He will come as Kalki. And there are many incarnations still to speak of."
\<*) See Aü÷àvatàra.>\
\<**) During their next birth they made their appearance as Ràvnca and Kumbhakarõa and during the third birth they were øi÷upàla and Daõóavaktra.>\

#<AVäCI># One of the twentyeight hells. The following are the twentyeight hells: (1) Raurava (2) Såkara (3) Rodha (4) Tàla (5) Viùàsana (6) Mahàjvàla (7) Taptakumbha (8) Lavaõa (9) Vilohita (10) Rudhiràmbhas (11) Vaitaraõi (12) Kçmã÷a (13) Kçmibhojana (14) Asipatravana (15) Kçùõa (16) Làlàbhakùa (17) Dàruõa (18) Pàyavàha (19) Pàpa (20) Vahnijvàla (21) Adha÷÷iras (22) Sandaü÷a (23) Kàlasåtra (24) Tamas (25) Avãci (26) øvabhojana (27) Apratiùñha (28) Apràci. (Viùõu Puràõa, Aü÷a 2, Chapter 6).
     The hell called Avãci is described thus: "This is the hell meant for those who stand false witness, who take false oath and false name. The soldiers of Yama will push these false people into the hell of Avãci, from the top of a mount which is a hundred yojanas (league) high. The place of Avãci, 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." (Devã Bhàgavata, Skandha 8).

#<AVIJ¥âTAGATI># Two sons were born to Anila, a vasu by his wife øivà. They were called Avij¤àtagati and Manojava. (M.B., âdi Parva, Chapter 66, Stanza 25).

#<AVIKAMPANA># This ancient King got from the hermit Jyeùñha Sàtvatadharma (righteousness). (M.B., øànti Parva, Chapter 384, Stanza 47).

#<AVIKúIT I># A famous King. The son of Karandhama and father of Marutta. He was honoured even by Bçhaspati, having performed a hundred horse sacrifices. Mention is made in the Màrkaõóeya Puràõa that Avikùit had seven wives: Varà, Gaurã, Subhadrà, Lãlàvatã, Vibhà, Maïgavatã, and Kumudvatã. Besides them Vai÷àlinã the princess of Vi÷àlà also was his wife. He had taken this Vai÷àlinã from her Svayaüvara 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 Avikùit and took him a prisoner. Finally Karandhama rescued him. His greatness is described as follows:
     "The righteous man Avikùit 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 Bçhaspati and as firm as the Himàlayas. By his thought, word, and deed and self control and noble actions he kept his subjects in peace and prosperity." (Bhàùà Bhàrata, A÷vamedha Parva, Chapter 4, Stanzas 19-21).

#<AVIKúIT II># Five sons were born to King Kuru by his wife Vàhinã. Avikùit was one of them. [See the word Vaü÷àvalã (Genealogy)].

#<AVIMUKTA(M)># The middle part of the city of Kà÷ã. 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 Divodàsa.

#<AVINDHYA># A giant in whom Ràvaõa had confidence. But he held the opinion that Sãtà should be returned to Ràma.
     "The aged giant and noble leader Avindhya, who had earned the confidence of Ràvaõa, brave, learned and of good qualities, pleaded with Ràvaõa and said that Ràma would exterminate the entire race of the giants but the wicked Ràvaõa would not pay heed to his words."
     (ørã Vàlmãki Ràmàyaõa, Sundara Kàõóa, Sarga 37, Stanzas 12 and 13). This aged giant had sent Trijatà to the A÷oka park to console Sãtà. Hear what she says: "The famous giant leader, the noble aged well-wisher of Ràma, Avindhya, had told me about you."
     "(M.B., Araõya Parva, Stanza 56). There is a situation in Vana Parva when this noble giant prevented Ràvaõa from his attempt to kill Sãtà.
     "When he saw the decision of Ràvaõa to kill Sãtà, Avandhya pacified Ràvaõa" 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., Araõya Parva, Chapter 289, Stanzas 28 to 30).
     From this statement the wonderful intelligence of Avindhya could be understood. It is seen in stanzas 6 and 7 of Chapter 291 of M.B., Vana Parva that it was Avindhya who had taken Sãtà before ørã Ràma when he had captured Laïkà.

#<AVIRATHA># A hermit of the family of Kardama. %<Genealogy.>% Brahmà-Kardama-Kapila-Gçtsapati-Bràhmaõa-Dhanvantari-Ketumàn-Aviratha.

#<AVIVâHITA># (Spinster). In the Mahàbhàrata 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., âdi Parva, Chapter 158, Stanza 12).

#<AVYAYA># A serpent of the Dhçtaràùñra family. This serpent fell in the sacrificial fire meant for serpents, prepared by Janamejaya. (M.B., âdi Parva, Chapter 57, Stanza 16).

#<AYAøøAðKU># A great Asura. He was born as a Prince of the Kekaya kingdom. (M.B., âdi Parva, Chapter 67, Verse 10).

#<AYAøøIRAS># A son of Ka÷yapa by his wife, Danu. (M.B., âdi Parva, Chapter 65, Verse 23). He was born a prince of Kekaya. (M.B., âdi Parva, Chapter 67, Verse 10).

#<AYâTAYâMA(S)># See Guruparamparà.

#<AYâTI># Son of King Nahuùa and brother of Yayàti. (M.B., âdi Parva, Chapter 75, Verse 30).

#<AYâVAHA(M)># A place in ancient India. (M.B., Bhãùma Parva, Chapter 9, Verse 5).

#<AYOBâHU (AYOBHUJA)># A son of Dhçtaràùñra. (M.B., âdi Parva, Chapter 67, Verse 98). Bhãmasena killed him at Kurukùetra. (M.B., Droõa Parva, Chapter 157, Verse 19).

#<AYODHADHAUMYA># (âyodhadhaumya). âpodadhaumya, Apodadhaumya, Dhaumya. A great Muni (sage). He had three disciples, âruõi, Upamanyu and Veda.
     1) %<Disciple âruõi.>% He belonged to Pà¤càla, 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 âruõi, who was thus lying in the field. Then only he knew the reason for âruõi's absence. The guru went to the field and called âruõi. Then the embankment burst open and âruõi came out, and because of that âruõi got the name Uddàlaka. (M.B., Chapter 3, Verses 21-33).
     2) %<Disciple Upamanyu.>% Once Dhaumya (the guru) asked his second disciple Upamanyu to tend the cows. He used to take care of the animals grazing in the woods during daytime and return home at dusk and prostrate before the guru. Looking at the plump and healthy body of Upamanyu the guru asked him how he was feeding himself. His reply was that he was begging alms and feeding himself with what he got thus. Then the guru asked him to hand over to him (guru) all alms got in future. After that he used to give everything he got by way of alms to the guru. And, he continued returning to the Gurukula at dusk and prostrating before the guru. Finding Upamanyu even then as plump and healthy as he was formerly, the guru said: My son Upamanyu, you hand over to me all the alms you get, and yet your body looks as trim as of old. How happens it so?" Upamanyu replied: "After giving the alms I get first to you, my guru, I do again beg for alms and feed myself". To this the guru reacted thus: My boy, what you do is not the proper thing. By the second course of alms-taking you stand in the way of other people getting their food. It is gross injustice to do so."
     Upamanyu, from that day onwards strictly followed his guru's instruction, and continued returning at dusk to the guru and doing obeisance to him.
     Even then finding Upamanyu to be quite plump and healthy the guru told him: "Well, now you hand over to me all the alms you get, and you do not take alms a second time the same day. Yet you are quite fit and fat. How is it so?"
     To this Upamanyu's reply was that he was feeding himself on the milk of the cows he tended. The guru told him that this too was not just and proper on his part. The guru had not permitted him to drink milk thus.
     Upamanyu agreed to obey his orders. And, as usual he continued tending the cows and returning at dusk. Even then he maintained the same plump and healthy physique. And the Guru told him as follows: "You do not eat the food you get at the first alms-taking, you do not go in for alms a second time the same day, nor do you drink milk. Yet, how is it that you maintain the same fat and healthy physique as in former days?"
     Upamanyu's reply was that he was feeding now-a-days on the foam of milk bristling at the mouth of the calves when they had fed on their mother's milk. And, the guru said: "if that is so the calves will be, out of kindness and sympathy for you, releasing much foam of milk out of their mouths. That will affect them. So, do not repeat the process. Since the guru forbade him to have food in any manner as detailed above, Upamanyu, while tending the herd of cows in the forest, ate the bitter and poisonous leaves of a tree one day to satisfy his burning hunger. The leaf was bitter in taste and injurious in its properties. Therefore, this new way of satisfying hunger affected the health of the eyes of Upamanyu and he became blind. Moving about in this condition he fell into a neglected well in the woods.
     When, even after the sun had set, Upamanyu did not, as usual, return, the guru enquired about him from other disciples. Naturally, they told the guru that Upamanyu was out in the forest with the cows. As the guru felt that Upamanyu was staying away late in the forest since he had been prevented from doing everything he (guru) went to the forest accompanied by other disciples and called out for Upamanyu, and Upamanyu responded from deep down the well. He also told the guru how he happened to fall into the well. After telling him that if only he would pray to the A÷vinãdevas they will cure his blindness the guru returned to the â÷rama with other disciples. Upamanyu, accordingly offered praises and prayed to the A÷vinãdevas, 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 A÷vinãdevas 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 A÷vinãdevas 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 A÷vinãdevas took full effect, and Upamanyu hurried to his guru and prostrated at his feet. Dhaumya and the other disciples of his congratulated Upamanyu. (M.B., âdi 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 â÷rama in the service of the guru. Without even the slightest murmur he put up with every discomfort and hardship, be it acute hunger and thirst or extreme cold or heat, and gladly performed all the work and duties the master imposed on him. The guru was absolutely pleased and his blessings resulted in all prosperity and omnipotence for the disciple. (M.B., âdi Parva, Chapter 3, Verses 78-80).

#<AYODHYâ># 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 Ikùvàku dynasty). All the Kings of this dynasty ruled the country from this city as their capital. Vasiùñha, the great preceptor of the Ikùvàku Ràjas, came to Ayodhyà during the period of the reign of Kalmàùapàda, who was the thirtyfifth ruler in succession to Ikùvàku. A quarrel broke out between Kalmàùapàda and Vasiùñha during a hunting expedition, and Vasiùñha cursed the King and as the result the latter became a Ràkùasa. After regaining his former form as King, he apologised to Vasiùñha and they became friends again. At the request of the King in the interests of his dynasty Vasiùñha came to Ayodhyà, and the people were greatly elated. A son was born to Vasiùñha by Kalmàùapàda's wife and that son was A÷maka. After that Vasiùñha used to go to Ayodhyà frequently and was installed as family preceptor of the Ikùvàkus. Till the time of ørã Ràma the city of Ayodhyà maintained its pomp and glory, and after that gradually its decay and fall set in. Laudatory references to the city are found in most of the Puràõas like the Mahàbhàrata, Brahmàõóa Puràõa etc. (See Kosala).

#<AYOMUKHä># A Ràkùasa woman. She met ørã Ràma and Lakùmaõa on their way to Mataügà÷rama in search of Sãtà, and requested Lakùmaõa to marry her. Lakùmaõa, as in the case of øårpaõakhà cut off her nose and breasts and drove her away. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Chapter 69).

#<AYUTANâYI># A king of the Påru Vaü÷a; he was the son of Mahàràja Bhauma. Suyaj¤à, Kàmà and Akrodha were the names respectively of his mother, wife and son. He came to be known as Ayutanàyi because of his having performed 10,000 Puruùamedhas. (M.B., âdi Parva, Chapter 95, Verses 19-20)

#<AYUTâYU># A king who ruled his state for 1000 years. The Puràõas like Bhàgavata, the Matsya and the Vàyu refer to him as the son of øruta÷ravas.

#<AYUTâYUS># Father of King ètuparõa. (Bhàgavata, Navama Skandha). For genealogy see Ikùvàku dynasty.

#<â># This word means Brahmà and also anàdaravàkya (a word showing disrespect). In the indeclinable form it means limit, anger and pain.

#<âBHäRAS>#
     %<A few details:>% 1) A low-caste people. People living in the estuary of the rivers of Sindhå and Sarasvatã were generally called âbhãras. In the Sabhà Parva of Mahàbhàrata we find Nakula defeating these people during his victory march after the great Mahàbhàrata battle.
     2) Once âbhãras went to Dharmaputra with many gifts. (ølokas 11-13, Chapter 51, Sabhà Parva, M.B.).
     3) Once it was prophesied by Màrkaõóeya èùi, that low-caste people like âbhãras and øakas would become rulers of states in different parts of Bhàrata during Kaliyuga. (ølokas 35-36, Chapter 188, Vana Parva, M.B.).
     4) In the Garuóavyåha (Battle array named after Garuóa) which Droõa created during the Kurukùetra battle he included âbhãras also. (øloka 6, Chapter 20, Droõa Parva, M.B.).
     5) Because of the hatred of øådras and âbhãras a sacred lake named Vinà÷ana disappeared from the river, Sarasvatã. (ølokas 1 and 2, Chapter 37, øalya Parva, M.B.).
     6) âbhãras were Kùatriyas formerly. Afraid of Para÷uràma they fled and lived in mountain-caves not continuing their hereditary work and thus became øådras. (øloka 16, Chapter 29, A÷vamedhika Parva, M.B.).
     7) When Dvàrakà was destroyed by floods and all the Yàdavas were killed Arjuna went north taking along with him the wives of ørã Kçùõa. At that time âbhãras were among those who attacked and carried away the women. (ølokas 47-63, Chapter 7, Mausalya Parva, M.B.).

#<âCAMANA># 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 âcamana.
     "triràcamedapaþ pårvaü dviþ pramçjyàttato mukhaü khàni caiva spç÷edabhir àtmànaü ÷ira eva ca" (Manusmçti, øloka 60, Chapter 2).
     Devã Bhàgavata in its eleventh Skandha says about âcamana like this: "Drinking water by your right hand is called àcamana. 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 àcamana you should support your right hand by your left hand. Otherwise the water will turn impure."

#<âCâRAMARYâDAS># See under Påjàvidhi.

#<âôAMBARA># One of the five Pàrùadas whom Brahmà gave to Skandadeva. Brahmà gave Kunda, Kusuma, Kumuda, Damba and âóambara.

#<âôI># A mighty son of the demon, Andhakàsura. He did penance to please Brahmà and obtained from him a boon to seek vengeance on øiva who had murdered his father. The boon was that âói would die only when he left his present form and took another form. After obtaining the boon âói went to Kailàsa and outwitting the sentries entered the abode of øiva in the shape of a serpent. After that he disguised himself as Pàrvatã and went near øiva. But øiva knew the trick and killed him. (Sçùñi Khaõóa of Padma Puràõa).

#<âôäBAKA># A combat without serving any useful purpose and conducted out of sheer spite between two people to the surprise of others. The fight between Vasiùñha and Vi÷vàmitra was of this king. (Skandha 6 of Devã Bhàgavata).

#<âDIGADâDHARA># It was with the bones of an asura (demon) named Gada that Mahàviùõu made the first gadà (mace). By that mace Viùõu killed Heti and other asuras of that lot and got the name âdigadàdhara (He who first handled the mace). (See under Gadà).

#<âDIKæRMA># The mountain of Mandara which was used as a churn-stick to churn the great milky ocean, Kùãràbdhi went down the ocean. Then Mahàviùõu took the shape of a tortoise to lift it up and this first tortoise was called âdikårma. (øloka 12, Chapter 18, âdi Parva, M.B.).

#<âDIPARVA># One of the parvans of the epic Mahàbhàrata. It is the first parva. (See under Bhàrata).

#<âDIPARVATA># The place of abode of øiva in the Himàlayas. (øloka 22, Chapter 327, øànti Parva, M.B.).

#<âDIRâJA># The son of Kuru who was a king of the Påru dynasty. (See under Påru).

#<âDIøIøIRA># One of the disciples of øàkalya. Vyàsa made the Vedas and taught his son øàkalya a portion of it. øàkalya divided his portion into five different and equal divisions and taught each of his five disciples, Vàtsyàyana, Maudgalya, øàli, âdi÷i÷ira and Gokhali a division. (Skandha 12, Bhàgavata).

#<âDIúòI># The disciple who was ordained by his preceptor to observe celibacy for a stipulated number of years.

#<âDITYA># The twelve sons born to the sage Ka÷yapa of his wife Aditi are known as the twelve âdityas. They are the following: Dhàtà, Mitra, Aryamà, Rudra, Varuõa, Sårya, Bhaga, Vivasvàn, Påùà, Savità, Tvaùñà and Viùõu. Besides these Aditi had twentyone children including Indra. All of them are called âdityas meaning children of Aditi. From the thirtythree sons of Aditi were born the thirtythree crores of devatàs. Of these the eldest is Indra and the youngest, Vàmana. (øloka 36, Chapter 66, âdi Parva, M.B.). (There is corroboration for this in øloka 14, Sarga 14, Araõya Kàõóa, Vàlmãki Ràmàyaõa).
     Sirdar K.M. Panikar in his preface to the book "ègvedasaühità" writes thus about âdityas: "Generally we think of Sårya (the Sun) when we hear the word âditya. But there are many different âdityas in ègveda, chief of them is Varuõa. Though Savità, Påùà and Mitra are all synonyms of Sårya in ègveda they are all separate devas. There is no end to the varieties of âdityas and their prominence in the Vedas. Summarising we can say thus. The familiar devas like Indra, Agni, Varuõa and Sårya 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 devatàs in the Vedas. Many âdityas have merged in Sårya and winds in the god of Vàyu. Rudra has merged in øiva. Who will believe that the all-powerful Deva of the ègveda and the vainglorious Indra who lives in fear of men doing penance are one and the same person?"

#<âDITYAHèDAYA># A mantra (incantation) of great power to destroy all enemies. During the combat with Ràvaõa at one time Ràma fell exhausted in the battlefield. Seeing this the sage Agastya rushed to him and taught him this mantra. (Sarga 107, Yuddha Kàõóa, Vàlmãki Ràmàyaõa).

#<âDITYAKETU># One of the sons of Dhçtaràùñra. Bhãma sena killed him in the great battle of Kurukùetra. (øloka 102, Chapter 67, âdi Parva and øloka 28, Chapter 88, Bhãùma Parva, M.B.).

#<âDITYASENA># A very brave King. Stories about this King are found in Kathàsaritsàgara. (Taraïga 4, Kathàpãñhalambaka).

#<âDITYATäRTHA># An ancient holy place on the banks of the river, Sarasvatã. (øloka 17, Chapter 99, øalya Parva, M.B.).

#<âDITYAVARöA># A king who always ordered without thinking and repented later. The book Kathàsaritsàgara tells the story of this King in the fifth taraïga of its part, Kathàpãñhalambaka.

#<âDYAKAòHA># A sage of old. He attended the sacrifice conducted by the King Uparicara. (øloka 9, Chapter 336, øànti Parva, M.B.).

#<âGNEYAPURâöA># See under Agnipuràõa,

#<âGNEYâSTRA># A powerful weapon or missile. One night Arjuna fought against a gandharva, Aïgàraparõa, 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 Bhàradvàja by Bçhaspati and Bharadvàja gave it to Agnive÷ya who in turn gave it to Droõa and the latter gave it to Arjuna, his most favourite disciple. (ølokas 29-30, Chapter 170, âdi Parva, M.B.).

#<âGNEYä># Wife of Kuru, son of Manu. øambhu wife of Dhruva gave birth to two sons, øiùñi and Bhavya. Succhàyà wife of øiùñã gave birth to five sinless sons Ripu, Ripuüjaya, Vipra, Vçkala and Vçkatejas. Càkùuùa was born of Bçhatã, wife of Ripu. Manu was born to Càkùuùa of his wife Puùkariõã, daughter of the great Vãraõaprajàpati. Puùkariõã hailed from the dynasty of Marutta. To Manu were born of Naóvalà ten sons, Kuru, Puru, øatadyumna, Tapasvã, Satyavàn, øuci, Agniùñoma, Atiràtra, Sudyumna, and Abhimanyu. Of these, Kuru got of his wife âgneyã six sons: Aïga, Sumanas, Khyàti, Kratu, Aïgiras and øibi. Vena was born to Aïga of his wife Sunãthà. (Chapter 13, Aü÷am 1, Viùõu Puràõa).

#<âGNäDHRA># See Agnidadhra.

#<âGNIVEøYA># (AGNIVEøA). An ancient sage who received an armour and the sacred mantras associated with it from Bçhaspati. He was the âcàrya of Dhanurveda and the revered preceptor of Droõa. (ølokas 67 and 68, Chapter 94, Droõa Parva, M.B.).

#<âGRâYAöA># The fourth son of the Agni, Bhànu. (øloka 13, Chapter 221, Vana Parva, M.B.).

#<âGREYA># A country conquered by Karõa. (ølokas 1921, Chapter 254, Vana Parva, M.B.).

#<âHAVANäYA># An agni. (M.B., âdi Parva, Chapter 74, Verse 67).

#<âHUKA># A king of Yadu Vaü÷a. He was the father of Ugrasena, the father of Kaüsa. (Some Puràõas say that âhuka and Ugrasena were the names of the same person). For genealogy, see "YADU VAýøA". In M.B., Sabhà Parva, Chapter 14, Verse 33, we find that Akråra had married Sutanå, the daughter of âhuka. âhuka had a hundred sons. (M.B., Sabhà Parva, Chapter 14, Verse 56). There were constant quarrels between âhuka and Akråra. (M.B., øànti Parva, Chapter 81, Verses 8-11).

#<âHUTI># A Kùatriya King. ørã Kçùõa defeated this King in the city called Jàråthã. (M.B., Vana Parva, Chapter 12, Verse 30).

#<âJAGARA># An ascetic. øànti Parva of Mahàbhàrata in its 179th Chapter states that Prahlàda conversed with this sage.

#<âJAGARA PARVA># A sub-division of the Vana Parva of Mahàbhàrata. (See under M.B.).

#<âJAGARAVRATA># 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 yàga÷àlàs I will never refuse it, but I will never go seeking for it." (ølokas 19-25, Chapter 179, øànti Parva, M.B.).

#<âJAGAVA># The bow of Màndhàtà and Pçthu and the Gàõóãva of Arjuna bear the name âjagava. (ølokas 33 and 34, Chapter 126, Vana Parva; øloka 94, Chapter 145, Droõa Parva, M.B. and Chapter 13, Aü÷am 1 of Viùõu Puràõa).

#<âJAMäôHA># A king born of the family of Ajamãóha.

#<âJâNEYA># A species of good horses. (øloka 10, Chapter 270, Vana Parva, M.B.).

#<âJYAPA(S)># A community of Pitçs belonging to the dynasty of Pulaha. They are called so because they drink during yàgas the ghee made out of goats milk (âjyam) (Matsya Puràõa). They live in the land of Kardama Prajàpati. Their daughter Virajà is the wife of Nahuùa. (Sçùñi Khaõóa, Padma Puràõa).

#<âKARúA># People living in the land named âkarùa are called âkarùas. (øloka 11, Chapter 34, Sabhà Parva, M.B.).

#<âKâøAJANANä># Holes made on the walls of a Fort. Bullets are sent out from the fort through these holes.

#<âKATHA># Son of Maïkaõa. He was a great devotee of øiva and once when his house was burnt completely the idol of øiva inside his house was partially destroyed. Worried much over this loss âkatha was about to give a portion of his body also to the flames when øiva appeared before him and blessed him. (Pàtàla Khaõóa, Padma Puràõa).

#<âKROøA># A king of ancient Bhàrata. He was king over the land of Mahottha. Nakula conquered him during his victory march. (ølokas 5 and 6, Chapter 32, Sabhà Parva, M.B.).

#<âKèTI># A king of ancient Bhàrata. This king ruled over the land of Sauràùñra. (øloka 61, Chapter 31, Sabhà Parva, M.B.).

#<âKèTIPUTRA># Ruciparvà, son of âkçti. He fought on the side of the Pàõóavas and was killed by Bhagadatta. (ølokas 40 to 47, Chapter 27, Droõa Parva, M.B.).

#<âKæTI># Wife of Ruciprajàpati. Brahmà's son Svàyambhuva Manu got of his wife øataråpà two sons Priyavrata and Uttànapàda and two daughters Prasåti and âkåti. Prasåti was married to Dakùaprajàpati and âkåti to Ruciprajàpati. âkåti delivered twins named Yaj¤a, a son, and Dakùiõà, a daughter. (Chapter 7, Vaü÷am 1, Viùõu Puràõa).

#<âLAJâLA># See under "YAMAJIHVA".

#<âLAMBA># An ancient sage. He flourished in Yudhiùñhira's court. (M.B., Sabhà Parva, Chapter 5, Verse 5).

#<âLAMBâYANA># A comrade of Indra. (M.B., Anu÷àsana Parva, Chapter 13, Verse 15).

#<âLVâR># See the word NAMMALVâR.

#<âMA># See under AVATâRA.

#<âMARATHA># A place in ancient Bhàrata. (øloka 54, Chapter 9, Bhãùma Parva, M.B.).

#<âNA I># (A Malayalam word meaning elephant). Bhàgavata relates the story of how Indradyumna became an elephant by the curse of Agastya. (See under Indradyumna).

#<âNA II># (Elephant). Vàlmãki Ràmàyaõa narrates the origin of elephants thus: "Ka÷yapa was born to Marãci, son of Brahmà. Ka÷yapa married the daughters, Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu and Analà, of Dakùaprajàpati. Of these Krodhava÷à gave birth to ten girls, Mçgã, Mçgamadà, Harã, Bhadramatà, Màtaïgã, øàrdålã, øvetà, Surabhi, Surasà, and Kadrå. Elephants were born as the sons of Màtaïgã. (Sarga 14, Araõya Kàõóa, Vàlmãki Ràmàyaõa.).
     There is a story in the Mahàbhàrata to explain why the tongue of the elephant is curved inside. "Bhçgu Maharùi 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. (øloka 36, Chapter 85, Anu÷àsana Parva, M.B.).
     The signs of good elephants and the treatment to be accorded to sick ones are detailed in Agni Puràõa. "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 Varõa, Sattva, Bala, Råpa, Kànti, øarãraguõa 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 Anuvàsana or Snehavasti is recommended. A bath after anointing it with oil or ghee is good. For skin diseases the ghee may be combined with Ma¤jal (Turmeric), Marama¤jal or gomåtra (cow urine). If it suffers from enlargement of the belly, giving it a bath with sesame oil is good. It can be given Pa¤calavaõas and Vàruõãmadya to drink. If there is fainting it must be given rice mixed with Vlalari, Triphala, Cukku, Mulaku and Tippali and water mixed with honey to drink. If there is headache anointing the head with sesame oil and inhalation of the same is good.
     For diseases of the foot, treatment with Snehapuñas is prescribed. To get motion of the bowels Kalkaõña Kaùàya (infusion of sugar candy) is good. To those who have shivers should be given the flesh of peacock, Tittiri bird and Làva bird mixed with Tippali and pepper. For dysentery the tender fruit of Kåvala, skin of Pàccotti, flower of Tàtiri should be dried and powdered and be given mixed with sugar along with rice. For Karagraha (pain inside the trunk) Nasyam of ghee with äntappå mixed in it should be done. It must be given "Muttaïga Ka¤ci with tippali, Cukku and Jãraka in it. For Utkarõaka (pain in the ear) flesh of pigs should be given. For Galagraha (pain in the neck) a liniment made of Da÷amåla, Mutirappuli and Kàkkappancci 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 Aùñalavaõas should be given. For all skin diseases use Vep oil as an ointment and give the infusion of âñaloñaka to drink. For worms (inside the stomach) give cow's urine with powdered Vlàlari 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, Kotuvelikkilaïgu, Nàgadantiveru, Erikkinveru, Nàtkkotpakkonna, Milk and Attittippali. Navara rice with sort of cerupayar can also be given. For swellings on the face, a paste made of tender Kåvala 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 Vlàlari, Kuñakappàlayari, Asafoetida, Carala, Ma¤jal, Marama¤jal may be given.
     The best food for elephants is the rice of Navara, Vrãhi 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, Vlàlari, caustic soda, Puttal, Pãram and marama¤jal mixed together is effective. Dropping honey medicated with tippali tandula, sesame oil, and fruit honey in the eyes is not only good for the eyes but is also inducive of digestion. Make an ointment with the faces of the birds càtaka and Pàràvata mixed with the burnt skin of Nàtpàmara dissolved in light spirit. If this ointment is applied, the elephant would defeat all enemies in a battle. Powder Nãlotpala, Muttaïga 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 Puràõa).
     1. Vlàlari--The grain of Vlal--Vióaïga (Babreng)
     2. Triphalà--A combination of the three fruits: a) àmalakã (Emblic Myrobalam) b) Vibhãtakã (Beleric Myrobalam) and c) Harãtakã (Myrobalam)
     3. Cukku--Suõñhã (dry ginger)
     4. Mulaku--Raktamarica (chilli)
     5. Tippali--Pippalã (long pepper)
     6. Kåvala--Vilva (Bengal Kins)
     7. Pàccotti--Lodhra (symplocos Racemosa)
     8. Tàtiri--Dhàtakã (Grislea Tomentosa)
     9. Nasyam--A method of introducing medicine through the nose
     10. Intappå--øallakã Puùpa (Flower of Boswellia Thurifera)
     11. Muttaïga--Mustà (Cyperus Rotendus) Ka¤cã means rice boiled with water and Muttaïga Ka¤cã means rice and muttaïga boiled together.
     12. Jãraka--Jãraka (cumin seeds)
     13. Da÷amåla--A combination of ten herbs.
     14. Mutirappuh
     15. Kàkkappanacci--Kàkatindu
     16. Aùñalavaõas--Eight salts like common salt, rock salt, magnesium sulphate etc.
     17. âñaloñaka--âñaråùa (Vasaka)
     18. Cerupayar--Mudga (green-grain)
     19. Gulma
     20. Trikotpakkonna--Trivçt (Turbithroot)
     21. Koñuvelikkila¤gu--Citraka (Plumbago rose)
     22. Nàgadantivcru--Root of Nàgadantã (Glancous leaved Physicnut)
     23. Erikkin Veru--Root of Arkka (Gigantic swallow wort)
     24. Nàtkkotpakkonna--Kçùõa Trivçt
     25. Attittippalã--Hasti-pippalã
     26. Navara--úaùñikà--A kind of rice.
     27. Carala--Saralà (long leaved pine)
     28. Ma¤jal--Haridrà (Turmeric)
     29. Marama¤jal--Dàrvã
     30. Vrãhi--Cãnaþ (A kind of paddy)
     31. Cennellu--øàli (Red rice)
     32. Yava--yava (Barley)
     33. Puttal
     34. Piram
     35. Taõóula--same as Vlàl
     36. Nàtpamara--Four trees: Vaña, Vaña, A÷vattha and Udumbara.
     37. Nãlotpala--Nãlapadma (Blue water-lilly)
     38. Takara--Tagara
     39. Seka--A drip-bath with medicated oil.

@<[Page 89a]>@

#<âNAKA># A person of the Yàdava dynasty. (See under YâDAVAVAýøA).

#<âNAKADUNDUBHI># An epithet of Vasudeva, father of ørã Kçùõa.

#<âNANDA># A forest on the top of the mountain Mahàmeru. It was inhabited by celestial damsels, devas, gandharvas and Maharùis. (Chapter 93, Bhåmi Khaõóa, Padma Puràõa).

#<âNANDA># (CâKúUúA). Son of Maharùi Anamitra. It was he who was born as Càkùuùa, the sixth Manu. There is a story behind his birth. One day, while his mother was keeping him in her lap and caressing him the baby laughed and questioned "Oh mother why are you caressing me, but look at those two cats. They consider me as their food". After some time one of the cats took the child away and put it in the cradle of the child of King Vikrànta. Vikrànta 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 ânanda went to the forest and started doing penance. Brahmà appeared before him and blessing him said that he would become the sixth Manu and lead the world to righteousness. By the blessing of Brahmà ânanda was reborn as Càkùuùamanu. (See under Càkùuùa). (Màrkaõóeya Puràõa).

#<âNANDAVARDHANA># A great critic of Sanskrit literature. He lived in the 9th century A.D. He expounded his theory of Dhvanivàda by 120 Kàrikàs. His own commentary of the Kàrikàs is the book called Dhvanyàloka. There are four parts for Dhvanyàloka and each part is called an Udyota.
     There is a belief among a few that the Kàrikàs were written by another scholar, Sahçdaya, and that ânandavardhana had written only a commentary on it. He was a member of the royal council of Avantivarmà who ruled Kashmãr during the period 854-884 A.D. It is believed that he wrote Dhvanyàloka in 850 A.D. Many commentaries have been written of Dhvanyàloka of which the one written by Abhinavagupta is considered to be the best.

#<âNARTTA># Grandson of Vaivasvatamanu. He was a king, son of øaryàti.
     1. %<Genealogy.>% Descending in order from Viùõu-Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvatamanu-øaryàti-ânartta.
     Sixteen sons were born to Vaivasvatamanu: Manu, Yama, Yamã, A÷vinãkumàra, Revanta, Sudyumna, Ikùvàku, Nçga, øaryàti, Diùña, Dhçùña, Karåùa, Nariùyanta, Nàbhàga, Pçùadhra and Kavi. Of these øaryàti got two children, Sukanyà and Anartta. Sukanyà became the wife of Cyavana.
     2) %<Other details.>% It was this king who built the fortresses at the town of Ku÷asthalã (Dvàrakà). Varuõa submerged in the ocean all the fortresses built by him and the place for some time remained as a forest-land. (Da÷ama Skandha, Bhàgavata Kilippàttu). It was after that that ørã Kçùõa made that land beautiful and called it Dvàrakà. The country ruled over by ânartta was called ânarttam. During his regime there lived in his land a very great scholar named Vedaratha. (Ume÷ànavrata, øiva Puràõa) See under Vedaratha.

#<âNARTTA (M)># A place in ancient Bhàrata. Arjuna conquered this place. (øloka 4, Chapter 26, Sabhà Parva, M.B.).

#<âNDHRA># The present ândhra Prade÷a. It was famous even from puràõic times and it was annexed by Sahadeva by defeating its ruler in a game of dice.

#<âðGARIúòHA># A king of ancient Bhàrata. (ølokas 13 and 14, Chapter 123, øànti Parva, M.B.).

#<âðGIRASAKALPA># A saühità division of Atharvaveda. The five saühità divisions of Atharvaveda written by Mu¤jike÷a are the best. They are: The Nakùatra Kalpa dealing with the påjà rites of the stars; The veda Kalpa dealing with the rites associated with Brahmà, the ètvik; The Saühità Kalpa, dealing with the use and practice of Mantras; The âïgirasa Kalpa dealing with sorcery; and the øànti Kalpa dealing with matters relating to the welfare and control of animals like horses and elephants. (Chapter 6, Aü÷am 3 of Viùõu Puràõa).

#<âðGIRASä># A very chaste wife of a Brahmin. By the curse of øakti, son of Vasiùñha Kalmàùapàda, a king of the Ikùvàku dynasty became a demon. That demon killed and devoured the husband of âïgirasã. Enraged at this the Brahmin lady cursed Kalmàùapàda saying that if he touched his wife thereafter he would die. That was why Vasiùñha had to beget a son for Kalmàùapàda of his wife. (ølokas 16-22, Chapter 181, âdi Parva, M.B.).

#<âðGHRIKA># One of the sons of Vi÷vàmitra who were Brahmavàdins. (øloka 54, Chapter 4, Anu÷àsana Parva, M.B.).

#<â¥JALI># A sage who was a classmate of øaunaka. (Skandha 12, Bhàgavata).

#<â¥JANA KULA># A division of elephants (in the army). (ølokas 17 and 18, Chapter 112, Droõa Parva, M.B.).

#<âNUøâSANIKA PARVA># One of the Parvans of the Mahàbhàrata. (See under Mahàbhàrata').

#<âPA># One of the Aùñavasus. The Aùñavasus are âpa, Dhruva, Soma, Dharma, Anila, Agni, Pratyåùa and Prabhàsa. The sons of âpa are Vaitaõóa, ørama, øànta and øvani. (See under Aùñavasus). (Chapter 15, Aü÷am 1, Viùõu Puràõa).

#<âPAGâ># 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. (øloka 68, Chapter 83, Vana Parva, M.B.).

@<[Page 90a]>@

#<âPASTAMBA># An ancient sage. He once consoled King Dyumatsena. (øloka 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 ÷ràddha ceremony. He then prayed to his ancestors, Vi÷vedevas and Mahàviùõu for help and then âpastamba 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 âpastamba replied, he wanted some more and thus made the øràddha 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 âpastamba ordered the water-drops to remain still. Water stopped stiff and still midway by the power of the sage. Because water (âpa) became stiff (Stamba) the çùi was named âpastamba. (Brahma Puràõa).
     2) %<How âpastamba tãrtha came into existence.>% Once he met Agastya Muni and asked him who was superior among the gods Brahmà, Viùõu and øiva. Agastya declared that øiva stood supreme of the lot and gave him advice as to how to please øiva. Following his instructions âpastamba did penance on the banks of the river Gautamã and øiva appeared before him, blessed him, and made that place a holy one. øiva declared that those who, bathed at that place would obtain 'Divyaj¤àna' (Divine knowledge enabling one to know the past, present and future). From then onwards that place was known as âpastamba tãrtha.
     3) %<Other details.>% âpastamba had a very chaste and humble wife named Akùasåtrà. Their son was Gàrki. 'Gçhyasåtrasaügraha' containing a prayer and two mantras is a contribution to the holy science by âpastamba. 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.

#<âPADDHARMA PARVA># A sub-divisional Parva of the Mahàbhàrata. (See under Mahàbhàrata).

#<âPAVAN I># Another name of sage Vasiùñha. (øloka 5, Chapter 99, âdi Parva, M.B.).

#<âPAVAN II># An ancient sage. Kàrttavãryàrjuna once burnt the à÷rama of this çùi and he cursed Agni and Kàrttavãryàrjuna. (ølokas 42 and 43, Chapter 49, øànti Parva, M.B.).

#<âPODADHAUMYA># (See Ayodadhaumya).

#<âPTA># A well-known serpent of the Ka÷yapa dynasty. (øloka 8, Chapter 35, âdi Parva, M.B.).

#<âPæRAöA># A well-known serpent of the Ka÷yapa dynasty. (øloka 6, Chapter 35, âdi Parva).

#<âR># The significance of the number six among the ancients, is given below. (In Malayàlam âr 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, Sarvakàraõatva (being the cause of everything); Sarvanityatva (immortality) and Sarve÷varatva (having domination over everything).
     3) %<Six noblest qualities.>% Truth, Wisdom, Mercy, Justice, fortitude in grief, control of anger.
     4) %<Six èsi Dharmas (Duties of Sages).>% Brahmacarya, Absolute truth, Japa, J¤àna (wisdom), Niyama, Sense of Justice.
     5) %<Six qualities of noble wives.>% A minister in business, a servant-maid in action, the goddess Lakùmã 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, scandal-mongering, taking food earlier than the husband, spending most of the time in other houses.
     7) %<Six Vedàïgas.>% øikùà, Kalpa, Vyàkaraõa, Nirukta, Jyotiùa, Chandas.

#<âRâLIKA># A mahout who could control elephants that had gone mad temporarily. (øloka 9, Chapter 2, Viràña Parva, M.B.).

#<âRAöEYAPARVA># A sub-divisional Parva of the Mahàbhàrata. (See under Mahàbhàrata).

#<ðAU># A mountain in front of the forest Saindhava inhabited by Manãùipuruùàs. (øloka 16, Chapter 125, Vana Parva, M.B.).

#<âRJAVA># Son of Subala and brother of øakuni. He was killed by Iràvàn son of Arjuna. (Bhãùma Parva, M.B.).

#<âROCAKA (M)># A country of ancient Bhàrata. The people of this place are called ârocakas. (øloka 7, Chapter 51, Bhãùma Parva, M.B.).

#<âRúA(M)># A form of marriage. Bràhma 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 ârùa. Pràjàpatya 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 âsuram. Marriage with the mutual love and consent is Gàndharva. Capturing the bride after a fight and marrying her by force is Ràkùasa. Marriage after deceiving the bride is called Pai÷àca. These are the seven types of marriage. According to the author of the Smçti another form of marriage known as DAIVA is also mentioned. (Agni Puràõa, Chapter 154).

#<âRúòIúEöA># A Maharùi. In the Mahàbhàrata, Vana Parva, Chapter 159 there is a reference to the Pàõóavas visiting this sage during their life in the forest. ârùñiùeõa's à÷rama was midway between Badaryà÷rama and Kubera's capital.
     %<Power of Tapas.>% In Kçtayuga this sage did rigorous tapas in Pçthådakatãrtha. Owing to the rigour of the tapas he obtained all the chief vedas. He gave three boons to that sacred tãrtha:--
     1. Those who bathe in this tãrtha will get the benefit of A÷vamedha yàga.
     2. There will be no fear of snakes in this tãrtha.
     3. A slight effort made here, will be rewarded with greater results.
     After giving these three boons to the river Sarasvatã which is Pçthådakatãrtha the sage attained Brahminhood and entered Devaloka. (M.B., øalya Parva, Chapter 40, Verses 3-9).

#<âRTTâYANI># øalya, son of ètàyana. He was noted for his great honesty and love of truth. (øloka 56, Chapter 32, øalya Parva, M.B.).

#<âRTIMâN># A mantra which eliminates all kinds of fear. (M.B., âdi Parva, Chapter 50, Verses 23-26).

#<âRUöI I># A disciple of the sage âyodhadhaumya. (For details see under âyodhadhaumya).

@<[Page 91a]>@

#<âRUöI II># A cobra born in the family of the serpent, Dhçtaràùñra. This cobra fell dead at the Sarpasatra of Janamejaya. (øloka 19, Chapter 57, âdi Parva, M.B.).

#<âRUöI III># A son born to Ka÷yapa of his wife Vinatà. (øloka 40, Chapter 65, âdi Parva, M.B.).

#<âRUöI IV># A soldier of the Kaurava army. He fought against Arjuna along with øakuni. (øloka 122, Chapter 156, Droõa Parva, M.B.).

#<âRUöI V># One of the one hundred and eight Upaniùads.

#<âRUúä># A daughter of Manu. Cyavana Maharùi married her. They got a son named Aurva. The child was taken from the thigh of âruùã. Rcãka was the son of this Aurva. Rcãka was the father of Jamadagni, father of Para÷uràma. Even from childhood Aurva was a bold, bright and good boy. (ølokas 47 and 48, Chapter 66, âdi Parva, M.B.).

#<âRYAS># The ègveda gives us most of the information regarding the âryas who came to the north of India during the times of the Vedas through the passes on that north-western side of Bhàrata. Sirdar K.M. Panikar writing in his preface to the 'ègvedasaühità' by Poet Vallathol summarises the information available in the ègveda about âryan culture and says: "When the âryans 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, Airàvata, 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 ègveda gives great importance to agriculture. Areas under cultivation were called Urvara and 'Kùetra'. Fields were ploughed by attaching six, eight and even twelve bullocks to the plough. Water was taken from hçadas 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 'Niùka'
     The âryas were clever in the art of leather work, woodwork and metallurgy. They were well versed in medicine also. In a såkta of the ninth maõóala it is stated that the father of a çùi 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 ègveda are ample evidence of the proficiency of the âryas 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. Rùis wore animal skins but others wore dhotis and shawls.
     During the ègvedic times their social structure was divided into four stages: Gràma was a colony of families and was the nucleus of the society. A number of gramas formed into a place called Viùaya. A number of Viùayas became what was known as 'Janam'. The importance of Janas can be understood by the statements made about Pa¤cajanas and the existence of special Janas like Yàdava Jana and Bhàrata Jana.
     There is no wonder why the âryas who had to live among enemies accepted kingship. The ègveda 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. Såkta 22, Anuvàka 12 of Maõóala 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. Divodàsa, Sudàs, Ambarãùa, Nahuùa and Puråravas.
     The chief priest was always the political advisor also. Vi÷vàmitra and Vasiùñha were two great priests of the Bharata dynasty. There were other priests also. Mention is there about a Ràjasabhà though nothing is said about their powers or functions. It can be surmised that the Sabhà was constituted of only men of character and learning.
     It is interesting to note the type of domestic life in vogue then. A father had the right, to sell his children, To cite an example is the story of øuna÷÷epha who was made into a cow and sold to Vi÷vàmitra who looked after him well. The father had the right to make his children lose all rights over his properties. Vi÷vàmitra sent out from his family fifty sons who refused to obey him. Dowry was current then. Såkta 11, Anuvàka 3, Maõóalam 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 Indràõã, the queen of Indra. Indra had many wives. Marriage was considered as a necessary duty. Widow marriage was allowed.
     The ègveda 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 ègveda.
     The ègveda is a history of the âryas. The march from Kubhàtaña (Kubul) to the banks of Yamunà is depicted there. It was at Kubhàtaña that the mantras were first made. When they reach the banks of the Gaïgà the period of ègveda ends. The crossing of each of the five rivers of Pa¤canada is treated as a big event by the çùis. 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 ègveda itself records that the Dasyus were more cultured than the âryas. øambara, a Dasyu King, was the ruler of a hundred cities. Their fortresses were strong. They have been described in the ègveda as A÷vamayã, âyasã and øatabhujã.
     The chief opponents of the âryas were a tribe of people called Paõis. From the Nirukta of Yàska we are given to understand that the Paõis were mainly engaged in trade. The ègveda names many Dasyu kings of which the following few were more daring and brave and the âryas acknowledged their superior strength and courage: Dhuni, Cumuri, Vipru, Varcis and øambara. Among the several divisions of the Dasyus, the øimyus, Kãkañas, øigrus and Yakùus ranked foremost in power. They are described as having black colour and flat noses and speaking a language different from that of the âryas. We may surmise from these facts that they belonged to the Dràvióa class of people. They never conducted yàga nor did they worship gods like Indra. They were idol worshippers for they have been abused as 'øi÷nadevas'. Later the âryas learnt from the Dasyus the worship of øiva, Devã and Liïga.
     Conquering these daring and cultured enemies the âryas reached the banks of the Yamunà to find to their pleasant surprise a radical change in themselves. The Bharatas settled themselves in the land between the Yamunà and Gaïgà and remained friendly with the Dasyus living to the east of Gaïgà. The âryas who settled down in Pa¤canada were strong and to prevent them from coming and conquering them Bharata tried to keep them remain on the other side of øutudri (Sutlej). This led to a war called Dà÷aràj¤a.
     This war is to be considered as one of the most important of wars in the world. Those who opposed Sudàs were âryas though among the supporters of Sudàs were also âryas. It was the people under Sudàs who came out victorious in that war and put a stop to further conquests by the âryas. From thereafter the âryas joined hands with the aborigines and laid the foundation for the great Hindu civilization. Thereafter the ègveda states about prayers for help to combat 'our enemies of âryas and Dasyus'. The gods who were recognised later were those who were not found in the vedas of the âryas. The worship of Mahàyogã and Devã found in Mohenjodaro is an evidence of this change.

#<âRYâ># One of the seven mothers who were present at the birth of Subrahmaõya. (øloka 13, Chapter 228, Vana Parva, M.B.).

#<âRYAKA># A famous serpent. (øloka 7, Chapter 35, âdi Parva, M.B.) âryaka is associated with Bhãmasena in the following story. Once Duryodhana gave snake poison in his food to Bhãmasena. Unaware Bhãma took his food as usual and went to bathe in the river. After some time Bhãma 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. Bhãma reaching the bottom was bitten by all the snakes there. This fortunately served as an antidote and the poison in Bhãma's body was neutralized and Bhãma became his old self again and killed all the serpents. Those serpents who escaped went and brought their chief, Vàsuki. At that time it was âryaka who advised Vàsuki to give him 'rasapàna'. (ølokas 64-68, Chapter 127, âdi Parva, M.B.).

#<âRYAKU># Another name for Durgàdevã. (Chapter 12, Agni Puràõa).

#<âRYâVARTA># Another name for Bhàrata. There is also a place of that name. According to Smçti the land lying between the Himàlayas and the Vindhyas is called âryàvarta. (øloka 15, Chapter 325, øànti Parva, M.B.).

#<âRYâVARTA># A king of the dynasty of Vi÷vakarmà. %<Genealogy.>% Descending in order from Viùõu are Brahmà, Dharma, Prabhàsa, Vi÷vakarmà, Priyavrata, Agnãdhra, Nàbhi, èùabha and âryàvarta.
     Of these èùabha got of his wife Jayantã twenty sons: Bharata, Ku÷àvarta, Ilàvarta, Brahmàvarta, Aryàvarta Malaya, Ketu, Bhadrasena, Indraspçk, Vidarbha, Kãkaña, Kavi, Hari, Antarãkùa, Prabuddha, Pippalàyana, âvirhotra, Dramióa, Camasa and Karabhàjana. Of these Bharata ruled over this land and gave it the name Bhàrata. Brothers of Bharata ruled different parts of this land. Dramióa's land became known later as Dràvióa (Dakùiõabhàrata).

#<âúâôHA I># A Kùatriya King. He was the incarnation of a Ràkùasa called Krodhava÷a. Ka÷yapa was the son of Marãci, Brahmà's son. Ka÷yapa married Krodhava÷à, daughter of Dakùa. The Ràkùasa group called Krodhava÷as were the children of Krodhava÷à. Many Kùatriya kings trace their descent from this group of Ràkùasas. The names of such Kùatriya Kings are given below: Madraka, Karõaveùñha, Siddhàrtha, Kãñakariddha, Subàhu, Bàlhika, Kratha, Vicitra, Suratha, Cãravàsas, Kauravya, Dantavaktra, Durjaya, Rukmi, Janamejaya, âùàóha, Vàyuvega, Bhåritejas, Ekalavya, Sumitra, Gomukha, Vàtadhàna, and Kùemadhårti. (M.B., âdi Parva, Chapter 6, Verses 59-64).

#<âúâôHA II># øiva. (M.B., Anu÷àsana Parva, Chapter 17, Verse 121).

#<âúâôHABHæTI># See under Pa¤catantra.

#<âúâôHA># Name of a month. By feasting in this month, one will have many sons and much wealth. (M.B., Anu÷àsana Parva, Chapter 106, Verse 26).

#<âúâôHA># 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., Anu÷àsana Parva, Chapter 64, Verses 25-26).

#<âúâôHAKA># A mahout in the Udayana story. In Kathàsaritsàgara, Kathàmukhalambaka, 5th Taraïga, we find a reference to an elephant called Bhadravatã and a mahout named âùàóhaka in the palace of the heroine, Vàsavadattà.

#<âSAýGA># See under ANAøA.

#<âSAýGAPLâYOGI># A King, who was generous by nature. In the ègveda, 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 Medhyàtithi.

#<âSANA># Posture in Yogàbhyàsa. There are different types of àsanas. The chief of them are given below:
     1) %<Bhujaïgàsana.>% 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 àsana strengthens the backbone.
     2) %<øalabhàsana.>% 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 àsana 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 àsana complete. On feeling suffocation, the legs must be brought down slowly.
     Besides these, there are many other àsanas like Dhanuràsana, Pa÷cimàtànàsana, Halàsana, Mayåràsana, Sarvàïgàsana, Matsyàsana, øãrùàsana, Arddhamatsyendràsana, Pàdahastàsana, Trikoõàsana, Uóóãyàsana, Nauli, Viparãtakaraõi, Yogamudrà, øavàsana, etc. (See under Yoga).

#<âøâVAHA I># A son of Ka÷yapa and Aditi. From Viùõu Brahmà, from Brahmà Marãci and from Marãci Ka÷yapa were born. Ka÷yapa married Aditi, daughter of Dakùa. Aditi gave birth to ten sons: Bçhadbhànu, Cakùuràtmà, Vibhàvasu, ècãka, Savità, Arka, Bhànu, â÷àvaha, Ravi and Vivasvàn. Vaivasvata Manu was the son of Vivasvàn. (M.B., âdi Parva, Chapter 1, Verse 42).

#<âøâVAHA II># A prince of the Vçùõi dynasty. He was present at the Svayaüvara of Draupadã. (M.B., âdi Parva, Chapter 185, Verse 19).

#<âøRAMA># Asramites (Inmates of an â÷rama) have to pass through four stages. The four stages of Brahmacarya, Gàrhasthya, Vànaprastha and Sannyàsa are known as the four â÷ramas. Viùõu Puràõa, Part III, Chapter 9 describes each of the â÷ramas as follows:
     1. %<Brahmacarya.>% "After Upanayana a boy should maintain a Brahmacàrã'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 ÷auca, 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 Brahmacàrã should worship with concentration, the Sun and Agni at the time of the two sandhyàs (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 øiùya (disciple-pupil) should not do anything against the guru. When the guru himself asks, the øiùya 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 øiùya may take his bath in the water only after the âcàrya (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 øiùya).
     2. %<Gàrhasthya.>% After the study of the Vedas the intelligent ÷iùya gives Gurudakùiõà (Payment to the preceptor) and with the consent of the Guru, enters into Gçhasthà÷rama. Then he is to marry and by earning money from a suitable occupation, should fulfil all obligations of a Gçhastha according to his capacity. The Gçhastha who worships the Pitçs with Piõóadàna (offerings of rice balls), Devas with Yàgas (sacrifices), èùis with Svàdhyàya (self discipline), Prajàpatis 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. Gçhasthà÷rama is the only source of support for sannyàsãs and brahmacàrãs who beg their food. Therefore feeding them is an act of nobility. Bràhmaõas travel from country to country to study Vedas, for pilgrimage and for seeing the places. The Gçhastha 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 Gçhastha 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 Gçhastha 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 Gçhastha who performs the supreme duty of Gçhasthà÷rama in this way properly, is liberated from all secular bonds and reaches the noblest worlds.
     3. %<Vànaprastha.>% After having finished all his duties in this way, to his satisfaction, the Gçhastha, 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 tàpasa 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 Vànaprastha. 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 Vànaprastha with due austerity, burns up all his evils as with fire and attains the eternal worlds.
     4. %<Sannyàsa.>% The fourth â÷rama is that of the Sannyàsã. Before entering upon the fourth â÷rama one has to renounce the love of travel, wealth and wife and also give up all spirit of rivalry. One who embraces sannyàsa should abandon completely the efforts for the three Puruùàrthas of Dharma, Artha and Kàma, 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 Sannyàsã should renounce all bonds and attachments. He should not stay in a village more than one night and in a town more than five nights. Even that should be in such a way that no one feels any love or hatred towards him. For sustaining life, he should go about begging food from the houses of the people of the three castes--Brahmins, Kùatriyas and Vai÷yas. It should be after all people have taken their food and put out the cooking fire. The Sannyàsã should cast away all vices like Kàma, 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 Bràhmaõa who follows the Sannyàsà÷rama as described above with a pure heart and without difficulty will shine like fire without fuel and attain Brahmaloka in peace.

#<âøRAMAVâSA PARVA># One of the Parvas in the Mahàbhàrata. (See under Mahàbhàrata).

#<âøRAMAVâSIKA PARVA># One of the Parvas in the Mahàbhàrata. (See under Mahàbhàrata).

#<âøRâVYA># A muni (sage) in Indra's assembly. (M.B., Sabhà Parva, Chapter 7, Verse 18).

@<[Page 94a]>@

#<âSTäKA># The son of the Maharùi Jaratkàru and his wife, also named Jaratkàru. He stopped King Janamejaya's Sarpasatra and saved the nàgas.
     1) %<Birth.>% There is a story about âstãka's birth in the Devã Bhàgavata. Long ago the people of the world were so much troubled by the serpents, that they sought protection from Ka÷yapa Prajàpati. To find a remedy for this, Ka÷yapa discussed the matter with Brahmà. To put an end to the troubles from the serpents, Brahmà suggested that a number of mantras and a deity as the basis of those mantras should be created. Accordingly Ka÷yapa created many mantras and Manasà Devã as the basic deity of those mantras. She is named "Manasàdevã" because Ka÷yapa created her by his mental power. Manasàdevã has eleven other names also, namely Jaratkàru, Jagatgaurã, Siddhayoginã, Vaiùõavã, Nàgabhaginã, øaivã, Nàge÷varã, Jaratkàrupriyà, âstãkamàtà, Viùaharà and Mahàj¤ànayutà.
     Manasàdevã (Jaratkàru) when quite young, went to Kailàsa for doing tapas (penance). There she did tapas to øiva for a thousand years. At last øiva appeared and blessed her with divine wisdom. She returned with great learning and devotion. (Devã Bhàgavata, Navama Skandha).
     At that time, a Muni (sage) named Jaratkàru, when travelling through the forest happened to see his pitçs (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. Jaratkàru enquired why they were lying in that condition. They explained that they were in that plight because their descendant Jaratkàru 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 Pitçs from their predicament, Jaratkàru decided to marry. But he wished to marry a woman who had the same name as his. Once Vàsuki met Jaratkàru and told him that he had a sister named Jaratkàru and that he would be very happy if Jaratkàru married her. Jaratkàru accepted the offer readily and married Jaratkàru.
     After their marriage, while they were living together in a place called Puùkara tãrtha, 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 Maharùi did not wake up before sunset, the wife became anxious. It is believed that he who does not wake up before sunrise and he who does not offer prayers at dusk will be guilty of the sin of Brahmahatyà (killing a Brahmin). Nor was it proper to wake him up from a sound sleep. But in the end, she did wake him up. The husband sprang up in great fury. He renounced the wife then and there. Weeping bitterly, she begged for his forgiveness. At last Jaratkàru relented and told her: "You will have a very noble, brilliant, renowned, virtuous, scholarly and devout son who will be a devotee of Viùõu and a preserver of the family". After this Manasàdevã set out to Kailàsa. When she reached there Parama-øiva and Pàrvatã comforted her.
     Manasàdevã was pregnant. The precepts and spiritual advice given by Jaratkàru, Parama-øiva and Pàrvatã were heard by the child in the womb and so even before his birth he became a J¤ànã and a yogã. In due course Manasàdevã gave birth to a son who was a part of Nàràyaõa (Viùõu). Since he was the son of Manasàdevã who had deep devotion to the Guru and to the Gods, the boy was named âstãka.
     The Mahàbhàrata, âdi Parva, gives another reason for giving this name to the boy. When the sage Jaratkàru 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 âstãka.
     2) %<Boyhood>% âstãka was taught Veda, Vedàügas etc. by Parama-øiva himself. After receiving the blessings of Parama-øiva, âstãka went to Puùkara tãrtha and did tapas to Viùõu for many years. Having received Viùõu's blessings also, he returned to Kailàsa. After living there happily with his mother for some time, one day they started to the â÷rama of Ka÷yapa Prajàpati, the father of Manasàdevã. Ka÷yapa was very much pleased to see his noble-hearted daughter and her brilliant son. To enhance the fame and accomplishments of the boy Ka÷yapa gave a sumptuous feast to ten crores of Brahmins. (Devã Bhàgavata, Navama Skandha).
     Vàsuki was Manasàdevã's brother. âstãka grew up there under the care of Vàsuki. It was Cyavana Muni who taught Sàügavedas to âstãka, at this time. (M.B., âdi Parva, Chapter 48, Verse 18).
     3) %<âstãka at the Sarpasatra.>% Once King Parãkùit, 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 "øamãka". øamãka's son, øçügã came to know of this. In his anger, øçügã pronounced a curse that King Parãkùit should die within seven days by the bite of Takùaka. When Parãkùit heard of this, he had a palace built on a single pillar in the middle of the ocean, quite inaccessible to Takùaka and took shelter there. The most famous physicians and wizards were engaged to ward off the approach of Takùaka to that place. Six days passed like this. On the seventh day, determined to make a final attempt, Takùaka disguised himself as an old Bràhmaõa and set out to the King's place of shelter. On his way he met Dhanvantari who was proceeding to Parãkùit 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 Takùaka. Assuming the form of a small worm, Takùaka secretly entered into a fruit which was to be presented to the King. As soon as the King took that fruit in his hand, Takùaka took his own shape and size and bit the King who died immediately. Janamejaya was the son of this King Parãkùit.
     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 Bràhmaõas to conduct a sarpa satra (snake sacrifice).
     In the sacrificial fire specially prepared at that yàga, many serpents were being burnt up. It seemed that the whole race of serpents would shortly be wiped out. But Takùaka alone was not to be seen. The officiating priests were beginning to get angry. Impatient cries of Where is Takùaka rent the air. The frightened Takùaka fled for life to the palace of his friend Indra and there lay down, curling round Indra's cot. When the priests understood this they decided to use their charms and mantras which would bring Indra, his bed, cot and all, along with Takùaka to the sacrificial fire. At this stage, all the gods rushed to Manasàdevã and fell at her feet and begged her to save the situation. The kindhearted Devã called her son âstãka and advised him to persuade Janamejaya to stop the sarpasatra. âstãka went to Janamejaya and requested him to give him the lives of Takùaka 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. (Devã Bhàgavata, Navama Skandha, M.B., âdi Parva).

#<âSTäKA PARVA># One of the Parvas in the Mahàbhàrata. See Mahàbhàrata.

#<âSURAM># A form of marriage. (See VIVâHA).

#<âSURâYAöA># A son of Vi÷vàmitra. (M.B., Anu÷àsana Parva, Chapter 4, Verse 56).

#<âSURI># An ancient Maharùi. He was the àcàrya of Kapila Sàükhyadar÷ana and the guru of the maharùi Pa¤ca÷ikha. Once âsuri had a full vision of God. He gave many precepts on spiritual matters to other Maharùis. The Bhàgavata says that âsuri received his spiritual enlightenment from his wife, Kapilà. (M.B., øànti Parva, Chapter 218, Verses 10-14).

#<âøVALâYANA I># A son of Vi÷vàmitra. (M.B., Anu÷àsana Parva, Chapter 4, Verse 54).

#<âøVALâYANA II># An âcàrya. He was a disciple of øaunaka. â÷valàyana composed three famous works: â÷valàyana Gçhyasåtra, â÷valàyana ørautasåtra and â÷valàyana Stuti.

#<âòAKA># A serpent born of the Kaurava dynasty. This serpent was burnt at the Sarpasatra of Janamejaya. (øloka 12, Chapter 57, âdi Parva, M.B.)

#<âòAVäPURI># An ancient city in India Sahadeva conquered this city. (M.B., Sabhà Parva, Chapter 31, Verse 72).

#<âTHARVAöA># A sage. When Arjuna dreamed of going to øiva accompanied by Kçùõa they visited in the dream the à÷rama of this sage also.

#<âTMADEVA># See under Gokarõa.

#<âTREYA># A sage. This sage had acquired the power to go from one planet to another. Once this çùi went to devaloka as the guest of Indra and there he drank Amçta (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 Vi÷vakarmà who gave him a new heaven of his own. But before long the demons took over this heaven from him. Though Vi÷vakarmà took back the same from the demons, âtreya did not go back but returned to his old à÷rama on the banks of Gomatã and doing penance there for a long time attained salvation (Brahma Puràõa).
     %<More details.>% âtreya was also present among the ascetics who assembled at the sarpasatra of Janamejaya. (øloka 8, Chapter 55, âdi Parva, M.B.).
     2) âtreya was a disciple of Vàmadeva. (øloka 6, Chapter 192, Vana Parva, M.B.).
     3) This çùi taught his disciples about Nirguõabrahma. (øloka 7, Chapter 137, Anu÷àsana Parva, M.B.).

#<âTREYA(M)># A place of ancient Bhàrata. (øloka 68, Chapter 9, Bhãùma Parva, M.B.).

#<âTREYä I># Wife of King æru. Svàyambhuva Manu got of his wife øataråpà two sons, Priyavrata and Uttànapàda. Uttànapàda got a son named Uttama of Suruci and one of name Dhruva of Sunãti. Dhruva got three sons, øiùñi, Bhava and øambhu. øiùñi got five sons, Ripu Ripu¤jaya. øipra, Vçkala and Vçkatejas. Càkùuùa was, born to Ripu of his wife Bçhatã. Manu was born to Càkùuùa of his wife Vãraõã. æru was the son of Manu. æru got of âtreyã Aïga, Sumanas, Svàti, Kratu, Aïgiras and Gaya. (Chapter 18, Agni Puràõa).

#<âTREYä II># A river. (øloka 22, Chapter 9, Sabhà Parva, M.B.).

#<âTREYä III># Anasåyà, wife of Atri is also called âtreyã.

#<âTREYä IV># Daughter of Maharùi Atri. She was married to Aïgiras, son of Agni. Aïgiras 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 âtreyã transformed herself into a river and started to cool him down by constant showers. This river later on became the famous Paruùõã Nadã. (Brahmàõóa Puràõa).

#<âVAHA># A Vàyu. (M.B., øànti Parva, Chapter 328, Verse 37).

#<âVANTIKâ># Daughter of Yaugandharàyaõa, a famous character in the story of Udayana. (See under Yaugandharàyaõa).

#<âVARAöA># A King of Vi÷vakarmà's dynasty.
     %<Genealogy.>% From Viùõu were born in the following order: Brahmà-Dharma-Prabhàsa-Vi÷vakarmà-Priyavrata-âgnãdhra-Nàbhi-èùabha-Bharata-âvaraõa.
     Bharata married the world-beauty, Pa¤cajanã. Five children, Sumati, Ràùñrabhçt, Sudar÷ana, âvaraõa, and Dhåmraketu were born to her. (Bhàgavata, Da÷ama Skandha).

#<âVARTANANDâ># A sacred Tãrtha. One who bathes in this tãrtha will be able to enjoy life in Nandanavana. (M.B., Anu÷àsana Parva, Chapter 25, Verse 45).

#<âVAøäRA># A place in ancient India. It is said that Karõa conquered this place. (M.B., Vana Parva, Chapter 254, Verse 9).

#<âVASTHYA># An Agni. (M.B., Vana Parva, Chapter 221, Verse 5).

#<âVIRHOTRA># A king of Vi÷vakarmà's dynasty.
     %<Genealogy.>% From Viùõu were descended in the following order: Brahmà-Dharma-Prabhàsa-Vi÷vakarmà-Barhiùmatã-Priyavrata-âgnãdhra-Nàbhi-èùabha-âvirhotra.
     Jayantã, èùabha's wife bore to him twenty children who were: Bharata, Ku÷àvarta, Ilàvarta, Brahmàvarta, âryàvarta, Malaya, Ketu, Bhadrasena, Indrasprk, Vidarbha, Kãkaña, Kavi, Hari, Antarãkùa, Prabuddha, Pippalàyana, âvirhotra, Dramióa, Camasa and Karabhàjana. The eldest of them, Bharata, became the ruler of India. From him this country came to be called "BHâRATA". All the younger brothers ruled over the different parts of this country.

#<âYATI># A daughter of Mahàmeru. Two daughters were born to Mahàmeru, âyati and Niyati. âyati was married by Dhàtà and Niyati by Vidhàtà. Dhàtà and Vidhàtà are the two sons born to Bhçgu Maharùi of his wife Khyàti. Dhàtà got a son, Pràõa, of âyati and Vidhàtà, a son, Mçkaõóu of Niyati. Pràõa got a son Dyutimàn and he got a son Ràjavàn. (Chapter 10, Aü÷am 1, Viùõu Puràõa).

#<âYAVASA># A King. There is mention about this king in Sàkta 128, Maõóala 1 of the ègveda.

@<[Page 96a]>@

#<âYOGAVA># A special caste of people. Their profession was drama acting. They were adepts in handicrafts. See under Càturvarõyam. (Chapter 151, Agni Puràõa).

#<âYODHADHAUMYA># See under Ayodhadhaumya.

#<âYRâJAS># Name of a class of Kings. Till the beginning of the 10th century A.D. âyràjas were a prominent political force in Kerala. They ruled over a huge area in S. Kerala (S. Travancore) till the time of the Veõàd dynasty coming into power.

#<âYUDHA PARäKúâ># A test in the skill of archery was conducted when the Pàõóavas and Kauravas finished their study at the feet of Droõàcàrya. This is described beautifully in Chapter 134 of àdi Parva, M.B.

#<âYURVEDA># It is the science which the sage Dhanvantari taught Su÷ruta. This describes all the diseases and the treatment meant for them. Ailments are of four kinds: øàrãrika refers to fever, skin diseases etc., Mànasika refers to those arising out of anger; âgantuka refers to cuts, wounds and injuries, and Sahaja refers to hunger, thirst, old age, etc. (Chapters 279 to 286, Agni Puràõa). Refer Dhanvantari for more details.

#<âYUS I># Son of Puråravas and father of Nahuùa.
     1) %<Genealogy.>% Descending in order from Viùõu Brahmà-Candra-Budha-Puråravas-âyus.
     âyus was born to Puråravas of Urva÷ã. To âyus was born of his wife Svarbhànavã Nahuùa. (øloka 24, Chapter 7, âdi Parva, M.B.).
     2) %<Birth of the son.>% See under Nahuùa.
     3) %<Other details.>% âyus was a king who had acquired great power by penance. (øloka 15, Chapter 296, øànti Parva, M.B.).

#<âYUS II># One who was the king of frogs. Su÷obhanà was the daughter of this frog-king. Su÷obhanà was married to King Parãkùit. For the interesting story of the marriage of a king with a frog see under Parãkùit II.

#<âYUúMâN># Ka÷yapa, son of Marãci, got two sons, Hiraõyàkùa and Hiraõyaka÷ipu and a daughter Siühikà, of his wife Diti. Siühikà became the wife of Vipracitti. Of her were born the celebrated asuras, Saiühikeyas, of which Ràhu was one. Hiraõyaka÷ipu had four brave sons, Anuvràta, Vràta, Prahlàda and Saühràda. Of these Vràta got a son Vrata, Saühràda got âyuùmàn, øibi, and Bàùkala and Prahlàda got a son, Virocana. Mahàbali was the son of Virocana. (Chapter 19, Agni Puràõa).

#<BâBHRAVYA># An author of the 'Science of Love'. øvetaketu was the first of the authors who had written on the Science of amour (Kàma-÷àstra). Bàbhravya made only a condensation of the work of øvetaketu.

#<BâBHRAVYAM># A clan or gotra of Bràhmaõas in Ancient India. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 342, Stanza 103 that the hermit Gàlava belonged to this clan.

#<BABHRU I># A maharùi of the line of preceptors from Vyàsa. (See Guruparamparà).

#<BABHRU II># A Yàdava of the Vçùõi dynasty. He was one of the ablest of Yàdava warriors. (Chapter 14, Dàkùiõàtya Pàñham, M.B.). Even in his old age he used to do penance. øi÷upàla carried away his wife when once he was away in Dvàrakà. He was a friend of ørã Kçùõa. He died when hit by an arrow from Vyàsa. (Chapter 4, Mausala Parva, M.B.).

@<[Page 96b]>@

#<BABHRU III># A king of Kà÷ã. By the help of ørã Kçùõa he attained Ràjyalakùmã. (Chapter 28, Udyoga Parva, M.B.).

#<BABHRU IV># A son of King Viràña. (øloka 33, Chapter 57, Udyoga Parva, M.B.).

#<BABHRU V># One of the sons of Vi÷vàmitra who were Brahmavàdãs. (øloka 50, Chapter 4, Anu÷àsana Parva, M.B.).

#<BABHRUDAIVâVèDHA># A Yàdava king. The information from Puràõas available about him is given below:
     1) This Ràjarùi was an adept in the art of yaj¤a. He was a disciple of Nàrada and Parvata Maharùi. (Aitareya Bràhmaõa 7. 34).
     2) He was a Yàdava of the Vçùõi dynasty and one of the seven noted ministers of the Yadu line of Kings. (Sabhà Parva, M.B.).
     3) At the time of the kidnapping of Subhadrà Babhrudaivàvçdha was partaking in a grand festival at the mountain of Raivataka. (Chapter 211, âdi Parva, M.B.).
     4) When once this Ràjarùi went on a visit to Kçùõa, øi÷upàla carried away his wife. (Chapter 42, Sabhà Parva, M.B.).
     5) When in the end the Yàdavas in Dvàrakà quarrelled with each other and were destroyed, the plight of the Yàdava ladies became miserable. Then ørã Kçùõa entrusted Dvàraka and Babhrudaivàvçdha 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.).

#<BABHRUMâLI># A sage. He was a lively member of the Sabhà of Yudhiùñhira. (øloka 16, Chapter 4, Sabhà Parva, M.B.).

#<BABHRUSETU># A Gàndhàra king. He was the brother of Druhyu and father of Purovasu. (Chapter 277, Agni Puràõa).

#<BABHRUVâHANA># A son of Arjuna.
     1) %<Birth.>% When the Pàõóavas were residing in Indraprastha after marrying Pà¤càlã, Nàrada went to see them once. With a view to avoiding any quarrel between the Pàõóavas over the one wife they jointly possessed, Nàrada suggested that each should take Pà¤càlã 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 Yudhiùñhira who was with Pà¤càli and for thus violating the arrangement Arjuna had to go to the forest for a year. During this exile while he was staying at Gaïgàdvàra he married the serpent girl, Ulåpi and got a son called Iràvàn of her.
     After that he went to a country called Maõalår. At that time that country was being ruled by a king called Citràïgada. Prabha¤jana one of the forefathers of Citràïgada had, by hard penance for a progeny, acquired from øiva a boon and each of his successors got a son each to maintain the line. But when it came to Citràïgada to his surprise he got a girl instead of a son. But he got her up as a son and named her Citràïgada. It was when she was ready for marriage that Arjuna went there. The king received Arjuna with respect and after enquiring about his welfare requested him to marry his daughter. Arjuna married her and stayed there for three months. Leaving that place Arjuna went to Pa¤catãrtha and there he gave salvation to the celestial maidens who were lying in the tãrthas as crocodiles. When he went back to Maõalår Citràïgadà had delivered a son whom he named Babhruvàhana. Promising them that he would take them later to Hastinàpura, he left the place.
     2) %<His fate to kill his own father.>% It was by a ruse that Arjuna made Bhãùma fall. Arjuna put øikhaõóã before his chariot and Bhãùma refused to take arms against a eunuch and accepted defeat. But Gaïgàdevã witnessing the battle between Bhãùma, 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. Ulåpi the serpent wife of Arjuna heard this curse and went to her father Kauravya who in turn went to Gaïgà and begged for a relief from the curse. Gaïgàdevã then said that Arjuna would be killed by Babhruvàhana but would be brought to life by Ulåpi by placing the Mçtasa¤jãvanã stone on the dead man's breast.
     3) %<The killing of Arjuna.>% The Mahàbhàrata battle was over. When Yudhiùñhira was performing the A÷vamedha yàga Arjuna conducted a victory march with the yàga horse. On his way he reached Maõalår. At once Ulåpi called Babhruvàhana and asked him to challenge Arjuna. Babhruvàhana with his bow and arrows attacked Arjuna and in the grim battle that followed Arjuna fell dead. Seeing this Citràïgadà came to the place of battle weeping and abused Ulåpi for persuading Babhruvàhana to kill his own father. Ulåpi immediately went to the serpent world and brought the Mçtasa¤jãvanã stone and as she placed it on Arjuna's breast he came to life as if waking up from a sleep. When he saw Citràïgadà, Babhruvàhana and Ulåpã he smiled and asked them why they had all come there. Ulåpã then explained to him the story of the curse and extremely pleased over the end of the curse Arjuna took them all to Hastinàpura. (Chapters 218 to 210 of âdi Parva and Chapters 79 to 82 of A÷vamedha Parva, M.B.).
     4) %<Other details.>% (1) On reaching Hastinàpura ørã Kçùõa gave Babhruvàhana as a present a chariot drawn by divine horses. (øloka 6, Chapter 88, A÷vamedha Parva, M.B.).
     (2) The different names given to him in the Puràõas are as follows: Citràïgadàsuta, Maõippårpati, Dhana¤jayasuta and Maõipure÷vara.

#<BADARIKâøRAMA># (BADARYâøRAMA). A very holy place in the Himàlayas. It was here that Nara and Nàràyaõa did penance for thousands of years and the Puràõas, therefore, give it a very prominent place in them.

#<BADARäPâCANA TäRTHA># (BADARAPâCANA). A sacred place in Kurukùetra. If one lives here fasting for twelve years eating dates only, one will become as great as Vasiùñha. (Chapter 83, Vana Parva, M.B.).

#<BADARäVANA># A sacred place. Vi÷àlapurã an ancient city of puràõic fame is near this place. The Badarikà÷rama comprises Badarãvana and Vi÷àlapurã also.

#<BAôAVâGNI># See under Aurva.

#<BADHIRA># A serpent of the Ka÷yapa dynasty. (There is a reference to this serpent in øloka 16, Chapter 74, Udyoga Parva, M.B.).

#<BâDULI># A son of Vi÷vàmitra. He was a follower of the Brahma cult. (M.B., Anu÷àsana Parva, Chapter 4, Stanza 53).

#<BAHIRGIRI># A mountainous region of ancient Bhàrata. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 27, Stanza 3 that this country lying in the vicinity of the Himàlayas had been conquered by Arjuna during his conquest of the North.

@<[Page 97b]>@

#<BâHU I># A king of the Sårya-vaü÷a (solar dynasty). He was the father of Sagara. He is known by the name Subàhu 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 Mahàbhàrata, âdi Parva that this prince became a famous king later.

#<BâHU II># Mention is made in Mahàbhàrata, Udyoga Parva, Chapter 4, Stanza 22, that the Pàõóavas thought of sending an invitation to a king named Bàhu for the battle between the Kurus and themselves.

#<BâHU III># A king of the Sundara dynasty. Mention is made about this king in Mahàbhàrata, Udyoga Parva, Chapter 74.

#<BAHUBHâRYâTVA># (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 ègveda, Maõóala 10, Anuvàka 3, Såkta 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 ègveda, Maõóala 10, Anuvàka 11, Såkta 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 Indràõã the wife of Indra who was a polygamist. In those days marriage was an essential duty. Widow marriage was not forbidden.

#<BâHUDâ># 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 Mahàbhàrata, øànti Parva, Chapter 23 that the hermit Likhita had recovered his lost hand, by bathing in this holy place and giving oblations to his ancestors.

#<BAHUDâMA># An attendant of Subrahmaõya. (M.B., øalya Parva, Chapter 46, Stanza 10).

#<BAHUDANTAKA># A book on the science of Ethics (Nãti÷àstra), the work of Brahmà. It contains ten thousand chapters. This book was abridged into five thousand chapters by Purandara. (M.B., øànti Parva, Chapter 69, Stanza 83).

#<BAHUDANTä># Mother of Purandara who was the Indra during the Manvantara (Period of a Manu) of Manu Vaivasvata. (See the word Purandara).

#<BâHUDâSUYAøâ># The wife of Parãkùit, a King of the Kuru dynasty. A son named Bhãmasena was born to her. (M.B., âdi Parva, Chapter 95).

#<BAHUGAVâ># A king born of the family of Yayàti. (Bhàgavata, Skandha 9).

#<BâHUKA 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., âdi Parva, Chapter 57, Stanza 13).

#<BâHUKA II># The pseudo-name assumed by Nala when he was living in the palace of ètuparõa in disguise. For further information see the word Nala.

@<[Page 98a]>@

#<BâHUKA III># A mighty hero of the family of the Vçùõis. About this Bàhuka, mention is made in Mahàbhàrata, Vana Parva, Chapter 129, Stanza 19.

#<BAHULâ I># A river. In Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 29, mention is made about this river which is famous in the Puràõas.

#<BAHULâ II># An attendant of Subrahmaõya. (M.B., øalya Parva, Chapter 46, Stanza 3).

#<BAHULâ III># Wife of Vidura a Brahmin, who frequented the houses of harlots. Bahulà was in the habit of going to the temple of Gokarõa and hear Puràõas, after the death of her husband. By this good deed Vidura got deliverance from sin. (Skanda Puràõa 3.3.22).

#<BAHULâøVAN I># A king of the family of ørã Ràma. (Bhàgavata, Skandha 9).

#<BAHULâøVAN II># A king of Mithilà. He was godfearing. Once ørã Kçùõa visited his palace. At that time he received much good advice from ørã Kçùõa. (Bhàgavata, Skandha 10).

#<BAHUMæLAKA># A serpent born to Ka÷yapa Prajàpati of his wife Kadru. (M.B., âdi Parva, Chapter 35, Stanza 16).

#<BAHUPUTRA># A Prajàpati (creator). He was one of the spiritual sons (Mànasaputras) of Brahmà. (Vàyu Puràõa 65: 53).

#<BAHUPUTRIKâ># An attendant (female) of Subrahmaõya. (M.B., øalya Parva, Chapter 46, Stanza 3).

#<BAHURATHA># A king of the family of Bharata. (Bhàgavata, Skandha 9).

#<BAHURæPA># One of the eleven Rudras. Eleven Rudras were born to Ka÷yapa by his wife Surabhi. Surabhi, who had been purified by Mahe÷vara whom she had pleased by her penance, got as sons, Aja, Ekapàd, Ahirbudhnya, Tvaùñç and Rudra. The renowned Vi÷varåpa was the son of Tvaùñç. The eleven Rudras are Hara, Bahuråpa, Tryambaka, Aparàjita, Vçùàkapi, øambhu, Kapardin, Raivata, Mçgavyàdha, Sarpa and Kapàlin The number of the Rudras is one hundred lakhs. They pervade everything moving and not moving. (Agni Puràõa, Chapter 18).

#<BâHUøâLI># A prince of Avanti. He was a friend of ørãdatta. (For further information see the word ørãdatta).

#<BAHUSUVARöAKA># An ancient city on the bank of the Ganges (Kathàsaritsàgara).

#<BAHUVâDYA># A country in ancient India. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 55.

#<BAHUVIDHA># A king of the family of Aïga. (Agni Puràõa, Chapter 277).

#<BAHUYOJANâ># An attendant of Subrahmaõya. (M.B., øalya Parva, Chapter 46, Stanza 9).

#<BAHVâøI># One of the hundred sons of Dhçtaràùñra. It is mentioned in Mahàbhàrata, Bhãùma Parva, Chapter 28 that he was killed by Bhãmasena in the battle of Mahàbhàrata.

#<BâHYAKARöA># A serpent born to Ka÷yapa Prajàpati of his wife, Kadru. (M.B., âdi Parva, Chapter 35, Stanza 9).

@<[Page 98b]>@

#<BâHYAKUöôA># A serpent born in the family of Ka÷yapa Prajàpati. Mention is made about this serpent in Mahàbhàrata, Udyoga Parva, Chapter 103.

#<BâHYâøVAN># A king of the Påru dynasty. He was the son of King Purujàti. Five sons were born to Bàhyà÷van called Mukula, Sç¤jaya, Bçhadiùñha, Yavãnara and Kçmila. These five sons became famous as Pà¤càlas. Of these, the family of Mukula became the Maukulyas, who were having temples and were of two classes. A son named Pa¤cà÷va was born to Mukula. A son named Divodàsa and a daughter named Ahalyà were born to Pa¤cà÷va. Ahalyà got with child from the hermit øàradvata and gave birth to a son named øatànanda. (Agni Puràõa, Chapter 278).

#<BAKâ># Daughter of the demon, Sumàli. He had four daughters: Bakà, Puùpotkañà, Kaikasã and Kumbhãnadã. Ràvaõa is the son of Kaikasã. (Uttara Ràmàyaõa).

#<BAKA I># A demon. The Pàõóavas escaping from the trap of Arakkilla (lac-house) through a secret tunnel went to the village Ekacakrà on the banks of the river Gaïgà 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 Pàõóavas. That brahmin had besides his wife one son and a daughter. The problem arose as to who should go to the demon. The father was willing but the wife did not want him to go and vice versa. The children began to cry and hearing the noise Kuntã, mother of the Pàõóavas, went there to enquire and learned the tragic story of the family. She immediately went to Bhãma and acquainted him with the problem before the brahmin. Bhãma at once volunteered to go to the demon deciding to kill the man-eater and thus putting an end to his depredations.
     Bhãma started on his journey to the demon carrying a cartload of rice and curry. Deliberately Bhãma arrived at the place of the demon very late. Baka rolled his eyes in anger at the sight of the late-comer. But Bhãma without heeding him sat in front of the demon and started eating the rice and curry. Baka charged at Bhãma with fury but Bhãma defended and a battle ensued in which Baka was killed and he fell dead like a mountain-head dropping down.\<*>\ (Chapters 157164, âdi Parva, M.B.).
\<*) Kirmãra, a demon, was the brother of Baka. (øloka 23, Chapter 11, Araõya Parva, M.B.). %<f>% It is in the 10th Skandha of Bhàgavata that the story of this Baka occurs. But in the vernacular translation of the same the story is not so clear. Hence the original in Sanskrit is quoted below:
     "sa vai bako nàma mahànasuro bakaråpadhçk àgatya sahasà kçùõam tãkùõatuõóo 'grasadbalã kçùõam mahàbakagrastaü dçùñvà ràmàdayo 'rbhakàþ babhåvurindriyàõãva vinà pràõaü vicetasaþ.">\

#<BAKA II># A demon. As young boys ørã Kçùõa and Balaràmabhadra were once playing in Ambàói (Gokula) on the banks of the river Yamunà when the demon, Baka, despatched by Kaüsa, went to them in the form of a huge terrible-looking stork. In no time opening its ferocious beaks the stork swallowed Kçùõa. But the touch of Kçùõa burnt the throat of the bird and vomitting Kçùõa the bird fell dead.

@<[Page 99a]>@

#<BAKA III># (Bakadàlbhya). The great sage who poured into the sacrificial fire the country of King Dhçtaràùñra. For details see under Dàlbhya.

#<BALA># A sacred incantation. (See Atibala).

#<BALA I (VALA)># A demon born to Ka÷yapa Prajàpati of his wife Danàyu. This demon had three brothers: Vikùara, Vãra and Vçtra. It was this Bala who later on became the king of Pàõóyade÷a. (øloka 42, Chapter 67, øloka 33; Chapter 65, âdi 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 Varuõa of his elder brother's wife. (øloka 52, Chapter 66, âdi Parva, M.B.).

#<BALA III># The son born to Parãkùit of the Ikùvàku dynasty of the daughter of Maõóåkaràja. This Bala had two wives, øalà and Dalà. (øloka 38, Chapter 192, Vana Parva, M.B.).

#<BALA IV># A monkey. In the battle with Kumbhakarõa this monkey did many brave deeds. (øloka 6, Chapter 287, Vana Parva, M.B.).

#<BALA V># One of the two warriors whom Vàyu Bhagavàn gave as a gift to Subrahmaõya. The name of the other was Atibala. (øloka 44, Chapter 91, øalya Parva, M.B.).

#<BALA VI># A Maharùi of ancient Bhàrata. He was the son of Maharùi Aïgiras. (øloka 27, Chapter 208, øànti Parva, M.B.).

#<BALA VII># A sanàtana Vi÷vadeva. (øloka 30, Chapter 91, Anu÷àsana Parva, M.B.).

#<BALA VIII># A pàrùada of Viùõu. When Vàmana trampled over the head of emperor Bali and sent him to the underworld, the followers of Bali ascended the yaj¤a maõóala and created a commotion. Bala was one of the pàrùadas who then came to the scene to quell the trouble. (Aùñama Skandha, Bhàgavata).

#<BALA IX># A son of Màyàsura. 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 Balàsura yawned three bad women, Svairiõã, Kàminã and Puü÷calã were born. They had with them a potable substance called Hàñaka which they gave to men whom they liked and after enlivening the sex impulse in them enjoyed a sexual life with them to their heart's content. (Pa¤cama Skandha, Bhàgavata). 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.
     "taü tàlumålam pradahantamagnivad gopàlasånum pitaraü jagadguroþ cacchardda sadyo 'tiruùàkùatam baka-stuõóena hantum punarabhyapadyata tamàpatantam sa nigçhya tuõóayor dorbhyàm bakaü kaüsasakhaü satàm patiþ pa÷yatsu bàleùu dadàra lãlayà mudàvaho vãraõavaddivaukasàm." (Chapter II, Da÷ama Skandha, Bhàgavata). After the death of Balàsura his wife Prabhàvatã went to their preceptor (Kulaguru) øukràcàrya and told him all that took place and requested to bring back to life her lost husband. But øukràcàrya regretted that he could not give life again to her dead husband but could by his powers make her hear his voice again. Prabhàvatã agreed to that and then she heard her husband say "Leave your body and join me". Prabhàvatã immediately courted death and joining Bala became a river. (Padma Puràõa, Uttara Khaõóa, Chapter 6).

#<BALA(M)># To know what are Da÷abalas see under Pattu.

#<BALABANDHU># A king of ancient Bhàrata. There is a reference to him in øloka 236, Chapter 1, âdi Parva, M.B.

#<BALABHADRA># (Balabhadraràma, Balaràma, Baladeva). The elder brother of ørã Kçùõa and the eighth incarnation of Mahàviùõu.\<*>\
     1) %<Birth.>% When the number of wicked kings increased Bhåmãdevã (goddess of Earth) turned herself into a cow and took refuge in Mahàviùõu. Mahàviùõu then promised to be born as the sons of Vasudeva named Balabhadraràma and ørã Kçùõa and destroy the wicked. Vasudeva was the son of the Yàdava, øårasena, King of Madhurà. To Devaka the brother of another Yàdava King, Ugrasena, was born a daughter Devakã. The marriage of Devakã with Vasudeva was celebrated but on the same day an A÷arãriõã (a heavenly voice from above) said that the eighth child of Devakã would kill Kaüsa. Instantly Kaüsa put both Vasudeva and Devakã in jail. The first six sons born to Devakã were killed the moment they were born by striking them against the ground. Devakã became pregnant for the seventh time. The babe in the womb was Ananta incarnate by Viùõu's directive to be of help to him when he would also be born soon as Kçùõa. Therefore it was necessary to save the child from the cruel hands of Kaüsa as it was certain he would kill the babe the same way he had killed all the others before. So he ordered Màyàdevã to take the child from the womb of Devakã and place it in that of Rohiõã, another wife of Vasudeva. Màyàdevã did so and the boy got the name Saügharùaõa, also because of this. The news spread that Devakã aborted. Rohiõã delivered a boy and was named Saügharùaõa alias Balabhadraràma. (Da÷ama Skandha, Bhàgavata).
     2) %<The colour of Balaràma and ørã Kçùõa.>% ørã Kçùõa is the eighth child of Devakã. The elder brother Balaràma is white in complexion while the younger, ørã Kçùõa is black in complexion. There is a story behind this. The devas decided to be born as Gopàlas (shepherds) in the earth to be of help to Kçùõa in his duty of killing the wicked. They informed Mahàviùõu 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 Rohiõã's womb and change into Balaràma and taking a black hair said that it would go into Devakã's womb and change into ørã Kçùõa. It was thus that Balabhadra became white and ørã Kçùõa black. (Chapter 199, âdi Parva, M.B.).
     3) %<Brothers.>% Balabhadraràma had six brothers born of his mother Rohiõã. They were: Gada, Sàraõa, Durddama, Vipula, Dhruva, and Kçta. (Navama Skandha, Bhàgavata).
     4) Till their marriage ørã Kçùõa spent his childhood in Aübàói and Balaràma, in Madhurà. Once the sage Garga went to the house of Vasudeva and it was he who then told the story behind the births of Balaràma and Kçùõa. Hearing this Vasudeva went to Madhurà and brought Balabhadraràma also to Aübàói. Gargamuni then performed all those sacred rites which were usually done to boys of that age and both of them then remained in Aübàói. Several important events happened during their stay here, notable among which are: Påtanàmokùam (killing of the demoness Påtanà and giving her salvation). øakañàsuravadha (killing the asura, øakaña), Tçõàvarttavadha (killing the asura, Tçõàvartta), Vatsàsuravadha (killing the asura, Vatsa), Bakavadha (killing the demon bird, Baka), Aghàsuravadha (killing the asura, Agha), Dhenukàsuravadha (killing the asura, Dhenuka), Kàliamardana (beating the snake, Kàlia) and Pralambavadha (killing Pralamba). (See under Kçùõa for more details).
     Kaüsa conducted a Càpapåjà (worship of the bow) to kill Kçùõa. It was on a festive scale and both Kçùõa and Balaràma went to Madhurà to attend the same. There they killed Kaüsa and after that went to the à÷rama of Sàndãpani Maharùi for education. When they completed their education they at the request of the preceptor gave as Gurudakùiõà (The fee you pay in the end for the instructions given) the lost child of the guru. Then they went to Madhurà and there several events took place, important among which was the fight between Kçùõa and Jaràsandha. By this time the Yàdavas were becoming lean financially and so to make some money Kçùõa and Ràma went to the diamond-infested mountain of Gomantaka. On their way they met Para÷uràma doing penance under a Banyan tree. On the advice of Para÷uràma they killed Sçgàlavasudeva and got immense wealth. On their return Ràma and Kçùõa along with many Yàdavas went and settled down in the island, Dvàrakà, in the western ocean. (Da÷ama Skandha, Bhàgavata).
     5) %<Marriage.>% Before the advent of Balaràma and Kçùõa the island Dvàrakà was known as Ku÷asthalã. It was ruled over by a famous Ràjarùi, Revata. This king was the son of King ânartta and grandson of emperor øaryàti. Revata got a hundred sons, Kukudmin being the first and a daughter named Revatã. 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 Brahmà. Revatã also accompanied him. There stupefied he saw Vedas, Yaj¤as, mountains, rivers, oceans, ètus, all in divine figures standing before Brahmà, worshipping him. The sweet celestial songs gave them both untold happiness. He then told Brahmà the purpose of his visit and Brahmà meditating for some time told him that Balabhadraràma, son of Vasudeva, was the only one person suited for her. The king returned to Dvàrakà and gave his daughter in marriage to Balaràma. (Saptama Skandha, Devã Bhàgavata).
     6) %<A pilgrimage.>% When the great Pàõóava-Kaurava battle started Kçùõa became the charioteer of Arjuna and Balaràma went to the forest, Naimi÷a. He was not much interested in the battle. At the forest of Naimiùa he saw Såta telling Puràõic stories to the several sages assembled there before him. Såta did not rise up when he saw Balaràma and the latter moved to anger very soon cut off the head of Såta. The sages assembled there decried the act of Balaràma and lamented deeply over the incident. At this Balaràma promised that he would give birth, from the dead body of Såta, to one who will be well versed in all the Vedas, ÷àstras and sciences. The sages then blessed Balaràma.
     During that time there lived in the vicinity of Naimiùa forest a demon called Balvala (Vatkala). He used to annoy the sages there and the sages requested Balaràma 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 Såta a paõóita of great erudition. Later, to remedy the sin of killing Såta, Balaràma, repentant, visited all the sacred places in Bhàrata. Once when he heard about the grim battle between Duryodhana and Bhãmasena, he went to the battle-field and tried his best to stop the war. Disappointed he returned to Dvàrakà. (Da÷ama Skandha, Chapter 79, Bhàgavata).
     7) %<Death.>% Once the çùis Nàrada, Kaõva and Vi÷vàmitra came to Dvàrakà. To make fun of them some of the Yàdavas dressed a Yàdava 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 Yàdavas.
     After the Mahàbhàrata battle the Yàdava dynasty remained alive only for thirtysix years. After that by the curse of the brahmin the Yàdavas were all killed in a drunken brawl between themselves in the very presence of Kçùõa and Balabhadra. This happened on the shore of Prabhàsa tãrtha and Balaràma was sitting there then in deep meditation. Suddenly the soul of Balaràma 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 Balabhadraràma who taught Bhãmasena the mace-fight. (øloka 4, Chapter 138, âdi Parva, M.B.).
     (2) Balabhadraràma was present along with ørã Kçùõa at the marriage of Pà¤càlã. (øloka 17, Chapter 185, âdi Parva, M.B.).
     (3) Balabhadraràma became very indignant when he heard about Arjuna carrying away Subhadrà and it was Kçùõa who pacified him. (Chapter 22, âdi Parva, M.B.).
     (4) He was present at the marriage of Abhimanyu conducted at the city of Upaplàvya. (øloka 21, Chapter 72, Viràña Parva, M.B.).
     (5) He was very insistent that the Pàõóavas and Kauravas should come to a truce. (Chapter 2, Udyoga Parva, M.B.).
     (6) He witnessed the battle of maces between Duryodhana and Bhãmasena at Kurukùetra. (Chapter 34, øalya Parva, M.B.).
     (7) Balaràma conducted a pilgrim tour and visited all the holy places of Bhàrata at a time when the Pàõóava-Kaurava war was in full swing. (Chapter, 35-54, øalya Parva, M.B.).
     (8) Balaràma was of opinion that it was unjust of Bhãmasena to have killed Duryodhana and was about to kill Bhãmasena. (øloka 4, Chapter 60, øalya Parva, M.B.).
     (9) Once Balaràma spoke in extolling terms about the secrets of Dharma. (øloka 17, Chapters 126, øalya Parva, M.B.).
     (10) It was Balaràma who performed the obsequies of Abhimanyu. (øloka 6, Chapter 62, A÷vamedha Parva, M.B.).
     (11) He went to Hastinàpura when Yudhiùñhira performed the A÷vamedha yàga. (øloka 4, Chapter 66, A÷vamedha Parva, M.B.).
     (12) Balaràma introduced Prohibition in Dvàrakà. (øloka 29, Chapter 1, Mausala Parva, M.B.).
     (13) Once he made dry the river Kàlindã. (See Kàlindã).
\<*) Since the life of Balabhadra is so mixed with that of Kçùõa a complete life story of Balaràma could be had only if it is read along with that of Kçùõa.>\

#<BALABHADRARâMA II># A very mighty serpent. (øloka 37, Chapter 1, âdi Parva, M.B.).

#<BALADA># The first son of the Agni, Bhànu. It is this Agni which gives life and strength to all living beings. (øloka 10, Chapter 221, øànti Parva, M.B.).

#<BALANDHARâ># A daughter of the king of Kà÷ã. Let the mightiest of men marry her, said her father. Defeating all the kings who tried to take her Bhãmasena married her and Sarva÷a was the son born to Bhãmasena of Balandharà. (øloka 70, Chapter 95, A÷vamedha Parva, M.B.).

#<BâLADHI># An ancient hermit. He was powerful. He performed a severe penance for getting sons. The Devatàs appeared and granted him a boon. Accordingly a son called Medhàvin was born to him. Once Medhàvin teased the great hermit Dhanuùàkùa, who cursed him to death. (M.B., Vana Parva, Chapter 135).

#<BALâHAKA I># (VALâHAKA). A serpent famous in the Puràõas. This serpent stays in the durbar hall of Varuõa, worshipping him. (M.B., Sabhà Parva, Chapter 9, Stanza 9).

#<BALâHAKA II># (VALâHAKA). A brother of Jayadratha the King of Sindhu. He helped Jayadratha in kidnapping Draupadã. (M.B., Vana Parva, Chapter 265, Stanza 12).

#<BALâHAKA III># (VALâHAKA). A famous horse yoked on the right side of the chariot of ørã Kçùõa. Mention is made about this horse in M.B., Viràña Parva, Chapter 45, Stanza 23.

#<BALâHAKA IV># A king. Once øiva gave this king a vision of him in the shape of a cow-calf. After that in the place where øiva appeared as calf a øivaliïga 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 Puràõa 3-2-27).

#<BALâKA># (VALâKA). 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 Brahmà, from its young age with the view of destroying everything. Brahmà appeared before the creature and granted it the boon that it would have the power to make anything blind. Brahmà also said that anybody who killed the creature would be given a place in the realm of Gods. The creature had been wandering in the forest making blind every creature it met, and one day it was drinking water and it was then that Valàka 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., Karõa Parva, Chapter 69).

#<BALâKâTäRTHA># (VALâKâTäRTHA). A holy place near the mountain of Gandhamàdana. Those who bathe in this holy bath would become as bright and famous as devas (gods) It is mentioned so in the Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 19.

#<BALâKâøVA># (VALâKâøVA). He is the grandson of the hermit Jahnu and the son of Aja otherwise called Sindhudvãpa. Balàkà÷va had a son called Ku÷ika. (M.B., øànti Parva, Chapter 49, Stanza 3).

#<BâLAKHILYA(S)># (VâLAKHILYAS). A group of hermits.
     1) %<Origin.>% Sixty thousand hermits were born to Kratu, one of the Saptarùis (seven hermits), by his wife, Santati.\<*>\ They are called Bàlakhilyas. 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. (Viùõu Puràõa, Aü÷a 1, Chapter 10).
     2) %<Garuóa (Eagle) and Bàlakhilya(s).>% A story connecting the birth of Garuóa with Bàlakhilyas occurs in the Puràõas.
     Once Ka÷yapa Prajàpati 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 Bàlakhilyas. When Indra was heaping up on heaps pieces of big logs the Bàlakhilyas who were very small were bringing in chips of wood. Seeing this Indra laughed. The Bàlakhilyas 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 Ka÷yapa and told him everything. Ka÷yapa went to the Bàlakhilyas and pacified them. At this time Vinatà, a wife of Ka÷yapa, was doing penance to obtain a son. Ka÷yapa said that the penance of the Bàlakhilyas would not be fruitless and that as a result of their penance a son who would overpower Indra would be born to Vinatà. Accordingly a son was born to her. Garuóa was that son. The fact that Garuóa overthrew Indra when he went to heaven for ambrosia, is well known. (M.B., âdi Parva, Chapter 31).
     3) %<Routine of life.>% The Bàlakhilyas live in the maõóala of Sårya (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 Bàlakhilyas living in the lunar region also. They worship the Sun daily. All the world stand firm in truth because of the penance of the Bàlakhilyas. (M.B., Anu÷àsana Parva, Chapter 141.).
     4) %<Other information.>% (1) Garuóa (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 Bàlakhilyas were doing penance hanging head downwards on that branch. Garuóa knew this only after the branch was broken. Fearing the curse form them he took the branch in his beak and flew about here and there. At last, according to the advice of Ka÷yapa, he took the branch to the mount Gandhamàdana and without causing any harm to the small hermits placed it there. (M.B., âdi Parva, Chapter 30).
     (2) When Duùyanta entered the hermitage of Kaõva he saw the Bàlakhilyas doing panance, hanging down on the trees in the vicinity. (M.B., âdi Parva, Chapter 7).
     (3) In Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 51, it is mentioned that the Bàlakhilyas were engaged in prayer and meditations and offering oblations to fire in the hermitage of Vasiùñha.
     (4) It is mentioned in Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 51, that in the period of the Ràmàyaõa, in South India, when Ràvaõa was going to the house of Màrãca, he saw the Bàlakhilyas doing penance.
     (5) The Bàlakhilyas learned the Vedas and øàstras (scriptures) sitting in the chariot of the sun. (Kampa Ràmàyaõa, Pårvakàõóa).
\<*) In some other Puràõas the mother of Bàlakhilyas is given the name 'Sannati'. This may be a mistake in the manuscript.>\

#<BâLAKHILYA SAýHITâ># See the word Guruparamparà

#<BALâKI># (VALâKI). One of the hundred sons of Dhçtaràùñra. Mention is made in the Mahàbhàrata, âdi Parva, Chapter 185, Stanza 2, that Valàki had been present on the occasion of the svayaüvara (wedding) of Draupadã.

#<BâLâKI># A hermit. He is called Gàrgya also as he is a son of Garga. He acquired much knowledge and so he became arrogant. Because of this some called him Dçptabàlàki.
     Once the hermit went to the King of Kà÷ã and told him that he would impart to him the knowledge of Brahma. The king replied that he would give thousand cows in return. Bàlàki declared that the sun-god was Brahmà. The king said that he had known it. Everything that Bàlàki said had been known to the king earlier. So, in the end Bàlàki had to become the disciple of the King. Then the King took him to a man who was sleeping. The King called the sleeping man. But he did not wake up. The King woke him up and then asked the hermit, where he had gone when he was sleeping. Bàlàki 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 'Sàråpya' (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 'âtmaj¤àna' (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." (Bçhadàraõyakopaniùad).

#<BALâKúA># An ancient king of Bhàrata. While the Pàõóavas were living incognito in the kingdom of Viràña, Duryodhana and his brothers stole the cows of Viràña, in consequence of which there was a battle. The devas (gods) came in planes to see the fight between Arjuna and the teacher Kçpa. It is mentioned in the Mahàbhàrata, Viràña Parva, Chapter 56, that the King Balàkùa was there with the gods when they came to see the fight.

#<BALAMITRA># A king. øatrughna who led the yàga horse of ørã Ràma fought with Vãramaõi and at that time Balamitra fought on the side of Vãramaõi. (Chapter 40, Pàtàla Khaõóa, Padma Puràõa).

#<BALAMODAKA># The son of Suratha, the King of Kuõóalanagarã. (Padma Puràõa, Chapter 40).

#<BALâNäKA># (VALâNäKA) I. A son of the King Drupada. Mention is made in Mahàbhàrata, Droõa Parva, Chapter 156, that A÷vatthàmà killed him in the battle of Kurukùetra.

#<BALâNäKA># (VALâNäKA) II. A brother of Matsya, the King of Viràña. During the battle of Kurukùetra he had taken the side of the Pàõóavas and had fought against the Kauravas. (M.B., Droõa Parva, Chapter 158).

#<BâLASVâMä># A warrior of Subrahmaõya. (M.B., øalya Parva, Chapter 45, Stanza 74).

#<BâLâVATä># The daughter of hermit Kaõva. 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. Bàlàvatã began to cook the dates. Though all the faggots she had gathered were consumed it was not properly boiled. As there was no more firewood she put her leg into the oven. Seeing this the Sun-God was pleased and said "All your wishes will be realized". From that day onwards that place was called by the name 'Bàlàpa'. (Padma Puràõa, Uttara Khaõóa, Chapter 152).

#<BâLAVINAúòAKA># The hero of a story, given in Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 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 øarmà. 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 øarmà called him Bàlavinaùñaka (one who is lost when he is a boy). He gradually grew up. When he was only five years old he showed extraordinary intelligence. One day he decided to teach his foster-mother a lesson. On that day he was sitting alone on the lap of his father. He said to his father, "Father, I have two fathers". Thenceforward the father began to doubt his wife, that she was having a lover. He grew jealous. He would not talk to her. The fostermother thought Bàlavinaùñaka 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.

#<BâLâYANI># An àcàrya (Teacher). In Bhàgavata, Skandha 10, it is seen that Bàlàyani was taught Bàlakhilya saühità by Bàùkala.

@<[Page 103a]>@

#<BâLAYOGä># A king of the Aïga dynasty. He was the son of Bali, who had six sons named Aïga, Vaïga, Kaliïga, Puõóra, Bàleya and Bàlayogã. (Agni Puràõa, Chapter 277).

#<BALâYUS># One of the eight sons born to Puråravas by Urva÷ã. (Padma Puràõa, Sçùñi, Chapter 12).

#<BâLHäKA># (BâLHIKA) I. A powerful king born in the family of Ahara. (M.B., âdi Parva, Chapter 67, Stanza 25).

#<BâLHäKA II># A king who in his previous life was the asura called Krodhava÷a. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 96, Stanza 12, that this King helped the Kauravas in the battle of Kurukùetra.

#<BâLHäKA III># A king who was the third son of Janamejaya and the grandson of King Kuru. (M.B., âdi Parva, Chapter 94, Stanza 56).

#<BâLHäKA IV># A son of Pratãpa, a King of the Kuru dynasty. He had two brothers, Devàpi and øantanu. It is said in Mahàbhàrata, âdi Parva, Chapter 94 that Sunandà, the princess of the country of øibi was their mother. Mention is made in Bhàgavata, Skandha 9, Chapter 22, Stanza 18 that this king Bàlhãka had a son named Somadatta. Bàlhãka was a friend of the Kauravas and the Pàõóavas. Bàlhãka exhorted them strongly, not to engage in a battle. Still, when the battle was begun, Bàlhãka sided with the Kauravas. Bàlhãka was once elected as the general of eleven divisions of the army of Dury odhana.
     The achievements of Bàlhãka in the battle of Kurukùetra are given below:--
     1) There was a combat on the first day of the battle between Bàlhãka and Dhçùtaketu. (M.B., Bhãùma Parva, Chapter 45, Stanza 38).
     2) Bhãmasena defeated Bàlhãka. (M.B., Bhãùma Parva, Chapter 104, Stanza 26).
     3) Fought with Drupada. (Mahàbhàrata, Droõa Parva, Chapter 25, Stanza 18).
     4) Bàlhãka fought with øikhaõóã. (Mahàbhàrata, Droõa Parva, Chapter 96, Stanza 7).
     5) Bhãmasena killed Bàlhãka. (Droõa Parva, Chapter 157, Stanza 15).

#<BâLHäKA V># The charioteer of Dharmaputra. (M.B., Sabhà Parva, Chapter 58, Stanza 20).

#<BâLHäKADEøA># A country in ancient Bhàrata. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9.

#<BALI># (MAHâBALI) I. An emperor of the Asuras. He was the son of Virocana and the grandson of Prahlàda.
     1) %<Genealogy and Birth.>% The Asuras or the Daityas are the sons born, of his wife Diti, to Ka÷yapa Prajàpati, son of Marãci and grandson of Brahmà. There were so many Asuras born as the sons of Diti. But among them Hiraõyàkùa, Hiraõyaka÷ipu, øårapadmà, Siühavaktra, Tàrakàsura and Gomukha were notorious. Of their sisters Siühikà and Ajamukhã were famous.
     Four sons called Prahlàda, Saühràda, Hràda and Anuhràda were born to Hiraõyaka÷ipu. Virocana was the son of Prahlàda and Mahàbali was the son of Virocana. Bàõa was born from Mahàbali and four crores of Asuras called Nivàtakavacas were born from Bàõa.
     2) %<The churning of the ocean.>% Once Mahàbali had stolen the wealth of Devendra. While he was carrying it to his house, it all fell in the ocean. Mahàviùõu ordered the devas (gods) to recover the lost wealth from the ocean. It was impossible to churn the ocean without the help of Mahàbali. So the devas went to Mahàbali and sought his help. Mahàbali 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 (Amçta) and to defeat the Asuras in battle. On the side of the Asuras there was the knowledge of the Mçtasa¤jãvanã (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 Viùõu Puràõa, Aü÷a 1, Chapter 9 and Matsya Puràõa, Chapters 250 and 251 that these events took place during the regime of the Indra named Mantradruma in the Càkùuùamanvantara (the period of the manu named Càkùuùa).
     3) %<War with Indra.>% The great teacher øukra again anointed Bali, who was brought to life again, as Indra. After that he performed the sacrifice of Vi÷vajit (conqueror of the world) on behalf of Bali. Assuming the responsibilities of government, Bali performed one hundred A÷vamedha yàgas (Horse sacrifices) (Bhàgavata, Skandha 8).
     After the Vi÷vajit sacrifice, Yaj¤adeva (god of sacrifice) who was greatly pleased at the sacrifice, presented Bali with a divine chariot, equal in all aspects to that of Indra, a golden bow, two quivers, which would never become empty and a divine armour, and his grandfather gave him a garland that would never fade, and the teacher øukra gave him a divine conch, and Brahmà presented a garland. (M.B., øànti Parva, Chapter 216).
     4) %<Attainment of the Position of Indra.>% Mahàviùõu had not been on good terms with the devas, for a time. Taking this opportunity, øukràcàrya 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 Mahàbali. Once, during that period Bali invited his grandfather Prahlàda to heaven and requested him to accept the most honourable seat there. Prahlàda accepted his invitation and anointed Bali as Indra. Bali enquired of Prahlàda as to the method of carrying on the government of heaven. Prahlàda said thus in reply: "Only virtue will always win. Rule the kingdom without deviating from virtue." (Vàmana Puràõa, Chapter 74). Because Bali had ruled his kingdom according to the advice of Prahlàda, he became famous in the three worlds. (Vàmana Puràõa, Chapter 75).
     According to the version of Bhàgavata, Prahlàda 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 Prahlàda. After the period of Virocana, Mahàbali 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 Amçta (the celestial nectar of immortality). A battle took place between the Asuras and the Devas for the possession of Amçtakala÷a (the Ambrosia and the container) and the emperor Mahàbali was killed in the battle. The Asuras carried the dead body of Mahà. bali to his capital, where øukràcàrya (their teacher-priest øukra) brought him to life again by the help of sacred herbs. Mahàbali 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. (Bhàgavata, Skandha 8).
     5) %<The curse of Prahlàda.>% 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 Bràhmaõas were denied the privileges they deserved. They approached Viùõu and represented their grievances. Viùõu told them thus: "Bali is devoted to me. Still, to redress your grievances I shall take the incarnation of Vàmana 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 Prahlàda to learn the reason. Prahlàda told Bali thus: "Lord Viùõu is now staying in the womb of Aditi for his incarnation as Vàmana. That is why the country and the Asuras are subjected to destruction. Hearing this Mahàbali said: "Our Ràkùasas are more powerful than that Viùõu." Hearing these haughty words of Bali, Prahlàda got angry and cursed Bali "Let your country be destroyed." Bali requested Prahlàda to pardon him. Prahlàda advised Bali "You will get salvation only by relying on Viùõu". (Vàmana Puràõa 77).
     6) %<Defeated by Vàmana.>% 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÷yapa Prajàpati, 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, Viùõu appeared before her and asked her what boon she wanted. She requested Viùõu to take birth as her son, to drive away Bali and to restore her sons, the devas (gods), to their kingdom of heaven. Mahàviùõu agreed.
     Aditi became pregnant and gave birth to the son Vàmana. He was an incarnation of Mahàviùõu. [The 5th incarnation (avatàra) of Viùõu].
     At this time Mahàbali was performing a sacrifice on the bank of the river Narmadà. Vàmana came to the place of sacrifice in the dress of a hermit boy and told Mahàbali that he was a helpless hermit boy and requested that he might be given three steps of ground. Mahàbali was pleased with the boy and told him that he was willing to give the boy even the country called Bhçïgàraka 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 øukràcàrya called Mahàbali and said that the boy was a cheat and that his request should not be granted. But Mahàbali 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 Vàmana took a grass of Darbha and pushed it at the mouth of the pot. The grass pierced one eye of øukràcàrya. From that time onwards øukràcàrya had only one eye. Water flowed freely into the hands of Vàmana. øukra got angry and cursed Bali. Vàmana began to measure the ground and simultaneously began to grow. The asuras who were horrified at this, began to attack Vàmana with anything they could lay hands on. Still Vàmana 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. Mahàbali said that he had only his body left, as his own, and that Vàmana might take it and complete three steps. Vàmana placed his foot on the head of Bali and pushed him down to Pàtàla (the Netherworld). Thenceforward the asuras became the inhabitants of Pàtàla. (Bhàgavata, Skandha 8).
     7) %<Bali and Ràvaõa.>% Once Ràvaõa visited Bali who was under custody in Pàtàla, and said to him, "I have come to save you from here. So get yourself free from the custody of Mahàviùõu, with my help." Hearing this, Bali asked Ràvaõa to fetch the two earrings of Hiraõyaka÷ipu, which were shining like blazing fire a little away from them. Ràvaõa moved forward to take them. But he fell unconscious. Bali caused him to recover and said: "These earrings were worn by my great grandfather Hiraõyaka÷ipu. How could you, who are not even capable of taking his earrings, save me from his slayer, Viùõu? Viùõu is Almighty and All-powerful and Supreme Lord of everything." Hearing this, Ràvaõa was filled with shame and he returned. (Vàlmãki Ràmàyaõa, Uttara Kàõóa, Prakùipta 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. Brahmà instructed Indra to find out Bali. (M.B., øànti Parva, Chapters 216-218).
     9) %<Other information.>%
     (1) Mahàbali shines in the durbar of Varuõa. (M.B., Sabhà Parva, Chapter 9, Stanza 12).
     (2) Once Mahàbali went to Prahlàda 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 Mahàbali was a hater of the Bràhmaõas. (M.B., øànti Parva, Chapter 90, Stanza 24).
     (4) Once Mahàbali was engaged in a serious contest with Indra. (M.B., øànti Parva, Chapter 223).
     (5) After having lost his kingdom Mahàbali ridiculed Indra in various ways. (M.B., øànti Parva, Chapter 225, Stanza 30).
     (6) Once Mahàbali talked with øukràcàrya about giving gifts of flower, smoke and light. (M.B., Anu÷àsana Parva, Chapter 98, Stanza 15).
     (7) Lakùmã Devã had forsaken Mahàbali because he behaved haughtily towards Bràhmaõas. (M.B., øànti Parva, Chapters 216-218).
     (8) In the religious Books such as Yogavàsiùñha the story of Mahàbali is given to illustrate disinterestedness (Anàsakti).

#<BALI II># A hermit. It is mentioned in the Mahàbhàrata, Sabhà Parva, Chapter 4, Stanza 10, that this hermit lived in Hastinàpura.

#<BALI III># An incarnation of øiva. øiva incarnated in the hermitage of the Bàlakhilyas in the mount of Gandhamàdana during the period of Varàha Kalpa (Kalpa--one day of Brahmà or the period of 14 manus). It is seen in øiva Puràõa, øatapatha Bràhmaõa that Bali had four sons, called Sudhàmà, Ka÷yapa, Vasiùñha and Virajas.

@<[Page 105a]>@

#<BALI IV># A king of the Yàdavas. He was the son of Kçtavarman. Bali married Càrumatã, the daughter of Rukmiõã. (Bhàgavata, Skandha 10).

#<BALI V># A famous monkey-king of the country of ânava. This King who was the son of Sutapas was a contemporary of the great King Sagara.
     Bali did penance and Brahmà appeared before him, and blessed him and said, "You will become a great sage and will live till the end of the Kalpa (a period of world age). Your power will be inimitable. Nobody will overthrow you in battle. You will be loved by your subjects and they will obey you. You will be wellversed in the knowledge of law and its observance and the learned will recognize your knowledge. You will re-establish caste system in your kingdom." (Harivaü÷a, 1. 31.35.39).
     Sudeùõà was the wife of Bali. The couple had no children. At last they appealed to Dãrghatamas a hermit, from whom they got five sons called Aïga, Vaïga, Kaliïga, Pàõóu and Suhma (Brahma Puràõa). In Bhàgavata 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. (Bhàgavata, Skandha 9, Mahàbhàrata, âdi Parva, Chapter 92).

#<BâLI># A mighty monkey-king.
     1) %<Birth.>% Bàli is the son of Indra. There is a story about the birth of Bàli as follows:--
     øãlavatã who was devoted to her husband once carried her husband Ugratapas who was a leper, on her shoulder to the house of a harlot one night. On the way they saw the hermit Aõimàõóavya, 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 Aõimàõóavya cursed him that before sunrise he would die. øãlavatã 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. Aruõa 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 Aruõa took the shape of a beautiful woman and got in. Seeing a new person, very beautiful to look at, sitting in the midst of the celestial maids Indra grew amorous. He secretly took her to a dark place and a son was born out of that coition. That son is Bàli. When Aruõa returned the Sun was standing full of anger. Being afraid of him Aruõa confessed everything to the Sun. When he heard the whole story the Sun expressed his desire to see that figure which Aruõa had adopted. Accordingly Aruõa again became a woman. The Sun also had coition with her and Sugrãva was the son born out of this coition. Bàli and Sugrãva were brought up by Ahalyàdevã in the hermitage of Gautama.
     At that time a monkey-king named èkùaràja had been ruling over the forest with Kiùkindha as his capital. He had no sons and so he approached Indra and placed before him his grievances. Indra brought Bàli and Sugrãva from the hermitage of Gautama and handed them over to èkùarajas. (M.B., âdi Parva, Chapter 107; Brahmàõóa Puràõa, Chapter 42; Uttara Ràmàyaõa and Kampa Ràmàyaõa, Pårvakàõóa).
     2) %<Marriage and Kingship.>% Owing to difference of opinion, Bàli defeated the asuras who came for the churning of the Sea of Milk. The devas who were pleased at this, gave Bàli, a woman named Tàrà, derived from the Sea of Milk. Thus Tàrà became his wife and he got a son by her, named Aïgada who became famous as a mighty warrior-prince. Sugrãva married Rumà. At that time èkùaràja died and Bàli became King. (Kampa Ràmàyaõa, Pårvakàõóa).
     3) %<Enmity with Hanåmàn.>% It was during this period that Hanumàn was born. While øiva and Pàrvatã were living in the forest as monkeys Pàrvatã got with child. The child was given to Bhagavàn Vàyu (Wind-God) with the womb. Vàyu placed the womb with the child in A¤janà Devã's stomach. Nàrada informed Bàli all these things. Bàli thought that his position would be lost, if a being born of øiva, grew up in the form of a monkey. In accordance with the advice of Nàrada, Bàli melted Pa¤caloha (Five metals) and passed it into the womb of A¤janà. Still the child in the womb was not killed as it was the sperm of øiva. The molten metals became earrings of the child in the womb. (Kampa Ràmàyaõa, Pårvakàõóa).
     4) %<Sugrãva separated.>% Once, the son of Maya, the carpenter of the asuras, wanted to defeat Bàli by a combat or cunning sleights as he was an expert wrestler and magician. He came to Kiùkindhà in the midnight and standing before the palace, challenged Bàli, who getting angry came out followed by Sugrãva. Seeing the two of them the magician began to run. Bàli and Sugrãva chased him to a cave. Placing Sugrãva at the mouth of the cave Bàli followed the magician. Before going, Bàli said to Sugrãva: "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 Kiùkindhà and live happily there."
     Bàli 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 Sugrãva felt sorry. Then he closed the mouth of the cave firmly with stone and returned to Kiùkãndhà. Hearing about the death of Bàli the monkeys anointed Sugrãva as King. After a time Bàli returned stronger than before and saw the mouth of the cave closed. He thought that Sugrãva had closed the mouth of the cave deliberately to kill him and to usurp his throne. Bàli reached Kiùkindhà and drove Sugrãva away. øugrãva fled to Mount è÷yamåkàcala which was prohibited area for Bàli due to a curse. Màtaïga had cursed him that if he entered that mountain his head would be broken. So Sugrãva was safe in that mountain.
     The desire of Bàli to take revenge on Sugrãva increased everyday. Everyday he used to go to the four seashores and conduct bath, prayer, meditation etc. and return to Kiùkindhà 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 Sugrãva in the è÷yamåkàcala. Hanumàn was the minister of Sugrãva. He was much annoyed at this habitual torture of Sugrãva. One day as usual Bàli was stepping on the head of Sugrãva to jump to another place, when Hanumàn caught hold of Bàli by his waist. Hanumàn thought that if Bàli was dragged down on the mountain somehow or other, his head would break and there would be an end of his wicked deeds. Bàli thought that if he could jump into Kiùkindhà with Hanumàn it would be easy for him to destroy Sugrãva. But both were of equal strength. So Bàlã did not jump with Hanumàn to Kiùkindhà and Hanumàn did not drag Bàli to the ground. Both did not know how to stop the fight. At last they made a treaty. Bàli agreed to stop torturing Sugrãva and Hanumàn agreed not to cause any trouble to Bàli. Both returned to their own places. After that Sugrãva lived in è÷yamåkàcala with his ministers and Bàli in Kiùkindhà. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 10; Kampa Ràmàyaõa, Pårvakàõóa).
     5) Bàli was cursed by Màtaïga the great hermit. See the word Dundubhi para 4.
     6) %<Defeating Ràvaõa.>% Bàli 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 Bàli to defeat all his foes and bring the countries in all directions under his sway. Ràvaõa heard about this and decided to overpower Bàli somehow or other and approached Kiùkindhà. Bàli knew this. His minister, Tàran, went to Ràvaõa and told him about the power of Bàli and of the boon by which Bàli got half the strength of his opponent. When Ràvaõa heard of this peculiar boon he decided to kill Bàli. His idea was to kill Bàli by going behind him when he went to the sea-shore to take bath in the morning.
     Next morning Bàli went to the eastern sea-shore and began his prayer and meditation. Ràvaõa approached Bàli from behind and sat close to him. Perhaps the idea of Ràvaõa might have been to take Bàli by his tail and beat him on the ground. Bàli knew that Ràvaõa was sitting behind him. But pretending that he knew nothing put his long tail on the body of Ràvaõa, and passed it lengthwise and breadthwise through every part of his body and tied him like a bundle of faggots, and made a jump into the air. Within a short time he visited all the usual places and reached Kiùkindhà. Seeing Ràvaõa hanging by the tail of Bàli, even the women folk laughed. Thus Ràvaõa admitted defeat. Bàli let him go unhurt. (Uttara Ràmàyaõa).
     7) %<Death.>% After Sãtà had been stolen away Ràma and Lakùmaõa wandered about in the forest. Then they met with Hanumàn, who took them to his King Sugrãva. ørã Ràma and Sugrãva entered into a treaty, by which ørã Ràma was to kill Bàli and to restore to Sugrãva his wife who was under the custody of Bàli, and to make him the King of Kiùkindhà, in return for which Sugrãva and his men had to help ørã Ràma to find out and recover Sãtà. In accordance with the conditions of the treaty, ørã Ràma and Sugrãva reached Kiùkindhà, to confront with Bàli. ørã Ràma and Sugrãva had hit up on a plan, by which ørã Ràma was to shoot Bàli down, when Sugrãva was engaged in boxing with Bàli. Sugrãva challenged Bàli to a single combat. Bàli came out and a horrible boxing began between the two. But Srã Ràma could not distinguish one from the other. Thier faces were so alike. Sugrãva, being defeated, receded from fight. ørã Ràma and Sugrãva returned to è÷yamåkàcala. Surgãva spoke ill of ørã Ràma. But ørã Ràma revealed the truth, and Sugrãva believed it. Next day morning both of them started for Kiùkindhà to kill Bàli. ørã Ràma had put a flower garland around the neck of Sugrãva to distinguish him from Bàli. This time Tàrà tried to the utmost to dissuade Bàli from fighting. But without paying any heed to her words Bàli engaged Sugrãva in fighting. ørã Ràma, sitting in ambush, instantly sent an arrow to the breast of Bàli who looked to the side from which the arrow came. Before falling down, looking at ørã Ràma Bàli said "It is not right on the part of the King of Ayodhyà to have shot an arrow from ambush". Hearing that ørã Ràma 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 Ràvaõa, who as you know, is my foe. If I let you alone Ràvaõa 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 Sugrãva, for my interest, for the protection of the world at large, and for the preservation of law and order that you should be killed. Was it not a violation of duty on your part to steal the wife of Sugrãva?"
     Bàli fell down. Immediately Tàràdevã and Aïgada arrived there. Tàrà spoke very harsh words to ørã Ràma. At last Bàli entrusted Tàrà and Aïgada with ørã Ràma and then he died. (Kampa Ràmàyaõa, Kiùkindhàkàõóa).

#<BALäHAý># A dynasty of Kùatriyas. It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 74, Stanza 14 that there was a king named Arkaja in this dynasty.

#<BâLIøIKHA># A serpent born to Ka÷yapa prajàpati of his wife Kadru. (M.B., âdi Parva, Chapter 35, Stanza 8).

#<BALIVâK># A hermit. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 4, Stanza 14 that this hermit had been a member of the durbar of Yudhiùñhira.

#<BALLâLA># Son of a Vai÷ya named Kalyàõa. From childhood Ballàla was an ardent devotee of Gaõapati. When he was a child he used to gather pebbles and make a heap and then worship it, imagining it to be Gaõe÷a (Gaõapati).
     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 Gaõapati arose in the place where the child used to worship. (Gaõe÷a Puràõa 1:2).

#<BALLAVA (VALLAVA)># A country in Bhàrata. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9.

#<BALLAVA (VALLAVA)># This is the pseudo-name assumed by Bhãmasena, while the Pàõóavas were living in pseudonymity in the kingdom of Viràña. In some Puràõas this name is shown as 'Valala'. (M.B., Viràña Parva, Chapter 2, Stanza 1).

#<BALOTKAòâ># A female attendant of Subrahmaõya. (M.B., øalya Parva, Chapter 46, Stanza 23).

#<BALVALA (VALKALA)># An asura. This asura had been tormenting the hermits of the forest of Naimi÷a. This asura was killed by Balabhadraràma.\<*>\ For detailed story see para 6 of the word Balabhadraràma.
\<*) In the original of Bhàgavata this name is given as Balvala. But in the Malayalam translation the name used is "Valkala".>\

#<BâöA># (BâöABHAòòA) I. A Sanskrit poet who lived in the 7th century A.D. He was a member of the assembly of emperor Harùavardhana. 'Harùacarita' (prose) is the most important work of Bàõa. 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 Vyàsa, Bhaññàra-hari÷candra, Sàtavàhana, Pravarasena, Bhàsa, Kàlidàsa and such others.
     Harùacarita, in a sense, is a Romance. It is divided into eight Ucchvàsas. From the first two or three chapters informations could be had of Bàõabhañña. His mother Ràjyadevã died when he was a little boy. At the age of fourteen his father also died. After that he arrived at the palace of Harùa. The story of Harùacarita begins with the death of Prabhàkara-Vardhana, father of Harùa. The Book ends with the story incomplete. Harùacarita is the only historic prose work available in Sanskrit.

#<BâöA II># A mighty and powerful Asura.
     1) %<Genealogy and birth.>% Descended from Mahàviùõu in the following order: Brahmà-Marãci-Ka÷yapa-Hiraõyaka÷ipu-Pçahlàda-Virocana-Mahàbali-Bàõa.
     2) %<Getting a boon.>% Bàõa began his reign with the city of øoõitapura as his capital. Then he went to the vicinity of the Himàlayas and began to do penance thinking of øiva. øiva made his appearance and asked him what he wanted. He requested that he should be considered as the son of Pàrvatã and that he should be given thousand hands so as to destroy all his enemies. øiva granted him the boon. From that day onwards Pàrvatã considered him as the younger brother of Subrahmaõya. He returned to his Kingdom and began to reign.
     3) %<Battle with ørã Kçùõa and his fall.>% (See the word Aniruddha).
     4) %<Other information.>% (1) In the Puràõas Bàõàsura is often called by the name Mahàkàla, which is the name of an attendant of øiva. (M.B., âdi Parva, Chapter 65, Stanza 20).
     (2) øukràcàrya (the teacher of the Asuras) always worked for the uplift of Bàõa. (M.B., Sabhà Parva, Chapter 38, Stanza 29).
     (3) In the Battle with ørã Kçùõa, Bàõa was helped by øiva, Subrahmaõya, and the Gods like Agni (fire) and others. (M.B., Sabhà Parva, Chapter 38).
     (4) ørã Kçùõa cut down the thousand hands of Bàõa with his Cakràyudha (the wheel weapon). (M.B., Sabhà Parva, Chapter 38).
     (5) Bàõa often stood under the cover of the mountain of Krau¤ca and attacked the devas (gods). So once Subrahmaõya had to cut the mountain Krau¤ca with his arrows. (M.B., øalya Parva, Chapter 46, Stanza 82).

#<BâöA III># A warrior of Subrahmaõya. Mention is made about this Bàõa in Mahàbhàrata, øalya Parva, Chapter 45, Stanza 67.

#<BâöA IV># An asura. During the regime of ørã Ràma this Asura fought against the King and his brothers. A øivaliïga had been consecrated in the throat of this asura. So it was not possible for Lakùmaõa to defeat him though he had fought with him for so many days. Lakùmaõa heard an etherial voice saying, "Unless and until the image of øivaliïga is removed from his throat Bàõa could not be killed." By the operation of arrows Lakùmaõa smashed the image of øivaliïga in his throat. With the same arrow he cut the throat of the asura also and thus Bàõa was killed. (Kampa Ràmàyaõa, Uttara Kàõóa).

#<BANDHUDâYâDA># A son who can claim to be a heir. The Puràõas state about six different kinds of Bandhudàyàdas.
     1) %<Svayaüjàta.>% A son born to one's wife without a progenitor.
     2) %<Praõãta.>% A son born to one's wife by the blessing of any holy man.
     3) %<Putrikàputra.>% Son of one's daughter.
     4) %<Paunarbhava.>% A son born after a re-marriage.
     5) %<Kànãna.>% A son born before marriage.
     6) %<Bhà¤ja.>% Son of one's sister. All these sons are heirs. (Chapter 119, Adi Parva, M.B.).

#<BANDHUMâN># A king of the country of Videha. (Chapter 6, Brahmàõóa Puràõa).

#<BANDHUMATä># A lady attendant of Vàsavadattà, wife of Udayana. (See %<Vàsavadattà>%).

#<BARBARA># A country of puràõic 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, Nandinã. (øloka 37, Chapter 174, âdi Parva, M.B.). During the victory march of the Pàõóavas Bhãmasena conquered the Barbaras. Nakula also conquered these people. (Chapter 32, Sabhà Parva, M.B.). In the Ràjasåya yaj¤a of Dharmaputra the Barbaras were present with gifts.

#<BARBARIKA># Son of Maurvã born of Ghañotkaca, son of Bhãma. Skanda Puràõa gives the following details about him.
     Barbarika was a Yakùa in his previous life. Once the devas unable to bear the insufferable harm done to them by the Dànavas approached Lord Mahàviùõu for help and then the Yakùa who was present there at that time said with arrogance, "There is no need for Viùõu to curb the activities of the Dànavas. I shall do it myself." Hearing those arrogant words Brahmà cursed him saying that in his next life he would be killed by Viùõu.
     True to the curse the Yakùa was born in his next life as Barbarika, son of Ghañotkaca. To lessen the force of the curse Kçùõa advised him to worship Devã. At last pleasing the goddess by the kindly help of a brahmin named Vijaya Barbarika killed a demoness called Mahàjihva and a demon of name Repalendra. The bràhmin further gave him a weapon named Vibhåti which could split the vital centres of the body of an enemy and said, "Use this weapon against the Kauravas who oppose the Pàõóavas."
     Once Barbarika defeated his grandfather Bhãma in a battle and greatly grieved over the injury done started to commit suicide. Then Devã appeared before him and reminded him thus, "You will get salvation only if you are killed by ørã Kçùõa and so desist from committing suicide."
     The great war started and Barbarika fighting on the side of the Pàõóavas started using his weapon Vibhåti. He sent it against all excepting the Pàõóavas, Kçpàcàrya and A÷vatthàmà. He did not leave even Kçùõa alone and the weapon fell on the feet of Kçùõa also. Enraged at this Kçùõa used his Sudar÷ana Cakra and cut off his head; at once Devã appeared and brought him to life. After the great battle on the advice of Kçùõa Barbarika went and lived in Guptakùetra.

#<BARHAöâøVA># A king born of the dynasty of emperor Pçthu. Descending in order: Pçthu-Vi÷varandhi-Candra-Yuvanà÷va-øàvanta-Bçhada÷va-Dhundhumàra (alias Valayà÷va)-Dçóhà÷va-Harya÷va-Nikumbha and to Nikuübha was born Barhaõà÷va and from him Kç÷à÷va-Prasenajit-Yuvanà÷va-Màndhàtà. (Saptama Skandha, Devã Bhàgavata).

#<BARHIS># A devagandharva clan. These were born to Ka÷yapa prajàpati of his wife Pçthà. (Chapter 65, âdi Parva, M.B.).

#<BARHIúAD(S)># A class of Manes. It is mentioned in Agni Puràõa, Chapter 20 that some classes of manes such as Agniùvàttas, Barhiùads, Anagnis, and Sàgnis are said to have derived from Brahmà. Brahmà created two different sets of Pitçs, Agniùvàttas and Barhiùads. (Chapter 10, Aü÷am 1, Viùõu Puràõa).
     These Barhiùads who are members of the Yamasabhà (council of the God of Death) perform the màntric rites for the dead. The name brings into its fold the world of the seven sacred sages also. (Chapter 208, øànti Parva, M.B.). It was through these Barhiùads that Brahmà taught Sàtvatadharma to a brahmin who became wellknown later as Jyeùñha. (Chapter 34, øloka 45, øànti Parva, M.B.).
     Manusmçti states that the Barhiùads are the sons of the Maharùi Atri and the Pitçs of all the Daityas, Dànavas, Yakùas, Gandharvas, Uragas, Ràkùasas, Suvarõas and Kinnaras.
     "daityadànavayakùàõàü gandharvoragaràkùasàm suvarõakinnaràõàüca smçtà barhiùado'trijàþ" (Manusmçti, øloka 196, Chapter 3).

#<BARHIúMATä># Wife of Priyavrata, son of Svàyambhuva Manu and brother of Uttànapàda. She was the daughter of Vi÷vakarmaprajàpati. Priyavrata married another daughter of his named Suråpà. Suråpà delivered ten sons and a daughter. They were: Agnãdhra, Idhmajihva, Yaj¤abàhu, Mahàvãra, Rukma÷ukra, Ghçtapçùñha, Savana, Madhàtithi, Vãtihotra, Kavi and a daughter ærjjasvatã. Priyavrata got of his wife Barhiùmatã three sons, Uttama, Tamasa and Raivata. These sons became in due course the Manvantaràdhipatis. (Aùñama Skandha, Devã Bhàgavata).

#<BâRHASPATYA># The Nãti÷àstra of Brahmà. Bçhaspati condensed and codified the laws of Ethics by Brahmà. This was compiled by Bçhaspati. This book contains three thousand chapters. Mention is made about this Book in Mahàbhàrata, øànti Parva, Chapter 59, Stanza 84.

#<BâúKALA I># A king of the asuras.
     1) %<Birth.>% Two sons, Hiraõyàkùa and Hiraõyaka÷ipu and a daughter Siühikà, were born to Ka÷yapa prajàpati of his wife Diti. Siühikà became the wife of Vipracitti. Four sons, Anuhràda, Hràda, Prahlàda and Saühlàda, were born to Hiraõyaka÷ipu. Hràda was the son of Hrada. Three sons âyuùmàn, øibi and Bàùkala were born to Saühràda.
     2) %<Later history.>% Bàùkala became one of the ministers of the famous and mighty hero Mahiùàsura. Cikùura was the minister of law and order. Tàmra was the Finance Minister. Asiloma was the Prime Minister and Bióàla the minister of foreign affairs. Udarkka was the general of the army; Bàùkala, Trinetra and Kàlabandhaka were members of the administrative council. øukràcàrya was the minister of education. Bàùkala played an important part in the battle between Mahiùàsura and Indra. When soldiers were killed by thousands, Mahiùàsura sent lastly, Bàùkala and Durmukha. Bàùkala engaged himself in a combat with Devã who fought on the side of the Devas. Bàùkala became angry and aiming at the breast of Devã he gave a severe blow with his club. But Devã evaded him with her club and gave him a severe thrust with her trident at his breast and Bàùkala fell dead. (Agni Puràõa, Chapter 19; Devã Bhàgavata, Skandha 5).

#<BâúKALA II># One of the disciples of Vyàsa. (See the word Guruparamparà).

#<BAòU># (VAòU). A brahmin who reads the Gãtà 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 Puràõa, Uttara Khaõóa).

#<BAUDHâYANA># A teacher-priest who acted according to Kalpa Såtras (rituals of sacrifices).

#<BHADRA I># A king of Cedi who fought on the Pàõóava side. Karõa killed him. (Karõa Parva, Chapter 56, Verse 48).

#<BHADRA II># One of the four elephants which, from Pàtàla, support the world. (See Aùñadiggajas).

#<BHADRA III># Son of Sraddhà, daughter born to Svàyambhuva Manu by his wife øataråpà. Sraddhà had the following sons: øubha, Prasàda, Maitrãputra, Abhaya, Dayàtmaja, øàntija, Bhadra, Muda, Tuùñija Smaya, Puùñija and Yoga. (Bhàgavata, Caturtha Skandha)

#<BHADRA IV># A yakùa, 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 Bhadragaõa are generally called Bhadras. It is stated in the Sabhà Parva that the Kùatriya princes of Bhadragaõa presented lots of money in connection with the Ràjasåya yaj¤a of Yudhiùñhira.

#<BHADRA VI># A maharùi, son of Pramati, and father of Upamanyu.

#<BHADRA VII># A son born to ørã Kçùõa of Kàlindã. (Bhàgavata, Da÷ama Skandha).

#<BHADRâ I># See Bhadrakàlã.

#<BHADRâ II># The beautiful daughter of King Kakùãvàn. She was married to King Vyåùità÷va of the Påru dynasty. When Bhadrà, 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. (âdi Parva, Chapter 120, Verse 38).

#<BHADRâ III># One of the wives of Kubera. Kuntã once related the story of Bhadrà to Pà¤càlã and exhorted her to live like Bhadrà. (âdi Parva, Chapter 198, Verse 6).

@<[Page 109a]>@

#<BHADRâ IV># The word Bhadrà is used as another name of Subhadrà, sister of ørã Kçùõa in Verse 14, Chapter 218 of âdi Parva.

#<BHADRâ V># Yet another Bhadrà, daughter of the King of Vi÷àlà is mentioned in Chapter 45 of the Mahàbhàrata. She did penance for getting the kingdom of Karåùa, when øi÷upàla, disguised as King Karåùa appeared on the scene and carried her away.

#<BHADRâ VI># There is reference to another Bhadrà, daughter of Soma in Chapter 154 of the Anu÷àsana Parva. She once did intense penance to secure Utathya as her husband. Atri maharùi, father of Soma, came to know of the desire of his granddaughter, and got her married to Utathya. Varuõa once fell in love with Bhadrà, who was an exceptionally beautiful woman, and abducted and concealed her in the sea. When Utathya returned to the â÷rama, his wife was missing. He understood what had happened to Bhadrà by the light of his divine knowledge (television of mind). Burning with anger he drank up the sea completely dry, and Varuõa shuddering with fear returned Bhadrà to Utathya and profusely apologised. Thus ended the problem.

#<BHADRâ VII># Verse 24, Chapter 7 of the Mausala Parva, states that Bhadrà, one of the four wives of Vasudeva, father of ørã Kçùõa died by jumping into the funeral pyre of her husband.

#<BHADRâ VIII># A daughter of the King of Kà÷ã. The grandson of Sagara, a king of the Solar dynasty married Bhadrà, daughter of the King of Kà÷ã. (Brahmàõóa Puràõa, Chapter 96).

#<BHADRâ IX># One Bhadrà, daughter of Meru was married by King Agnãdhra. She had eight sisters, viz. Meru Devã, Pratiråpà, Ugradamùñrã, Latà, Ramyà, øyàmà, Nàrã and Devavãtã. (Bhàgavata, Pa¤cama Skandha).

#<BHADRA X># See Vidåùaka.

#<BHADRA(M)># A kingdom in ancient India. The Kùatriya princes of Bhadram gave costly presents to Dharmaputra at the Ràjasåya Yàga (Sabhà Parva, Chapter 52, Verse 14). Karõa, in the course of his digvijaya (conquest of countries) subjugated this kingdom. (Vana Parva, Chapter 254.)

#<BHADRABâHU># A king of Påruvaü÷a. (Navama Skandha, Bhàgavata).

#<BHADRACâRU># A son of Pradyumna. (Bhàgavata, Da÷ama Skandha).

#<BHADRADEHA># A king. According to the Viùõu Puràõa he was one of the sons of Vasudeva by Devakã.

#<BHADRAKA I># A king belonging to the Aïga dynasty. (Agni Puràõa, Chapter 277).

#<BHADRAKA II># A brahmin outcaste. This brahmin, who spent his whole life in committing sins, by chance, took màgha bath for three days at Prayàga, and thus got himself sanctified.
     King Vãrasena, who was then ruling the Avanti kingdom had earned ample sanctity by the performance of seventeen A÷vamedha yàgas. The Deaths of King Vãrasena and Bhadraka took place on one and the same day. Though Bhadraka was immoral in his life, he went to heaven along with Vãrasena after death as he had taken the màgha bath. (Padma Puràõa, Uttarakhaõóa).

#<BHADRAKâLä># Another form of Pàrvatã.
     1) %<General.>% Lord øiva, on hearing about the selfimmolation in fire of his wife, Satã at the famous yaj¤a conducted by Dakùa rushed in all anger to the spot, and beat the earth with his matted hair, and there ensued two forces called Vãrabhadra and Bhadrakàlã. This Bhadrakàlã was really Satã or Pàrvatã in another form.
     2) %<Bhadrakàlã and Kaüsa.>% There is a story in the Da÷ama-Skandha of Bhàgavata that Kaüsa took away from the room in which Devakã had delivered ørã Kçùõa the child of Ya÷odà by whom Kçùõa 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 Bhadrakàlã in another form. (Agni Puràõa, Chapter 12).
     3) %<Kampa, Laïkàlakùmã and Bhadrakàlã.>% Laïkàlakùmã, who was guarding the city of Laïkà, was the first to prevent Hanumàn from entering the city. Tamil Puràõas aver that this Laïkàlakùmã was an incarnation of Bhadrakàlã. Hanumàn thrashed Laïkàlakùmã 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 Hanumàn, who restored her to her former form, she returned to Kailàsa. She complained to øiva that she could not witness the Ràma-Ràvaõa war. Then øiva told her thus:
     "You go to the Dràvióa country and be put up in the 'Svayambhåliïga' temple there. I shall be born there as Kampa, compose the Ràmàyaõa in Tamil and get conducted the dolls-play. Then you would be able to enjoy the story of ørã Ràma, especially the Ràma-Ràvaõa war, both by hearing and seeing the same in better manner than by actually seeing the war.
     Bhadrakàlã acted according to this bidding of øiva. There lived a great scholar named Saïkaranàràyaõa close to the temple. His wife was Ciïkàravallã. Lord øiva, as decided upon previously was born as the son of Ciïkàravallã, who had become a widow while she was worshipping 'Svayambhådeva' for the gift of a child. But, Ciïkàravallã, who feared scandal in her, a widow, becoming a mother, forsook the child in the temple precincts and left the place. One Gaõe÷akaunta 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 Oññakkåtta another member of the poets' assembly to compose in Tamil poetry the story of ørã Ràma. The King's direction was that. Oññakkåtta should compose his poem upto the incident, Setubandhana (building a bridge in the sea up to Laïkà) and Kampar should write the story of the war in his poem. Oññakkåtta 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, Ràmàyaõa 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 Ràmàyaõa story fully written in verse on his desk. Kampar inferred that the poem was composed by øàradàbhagavatã, 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 (Yuddhakàõóa Kathà) began to be exhibited as dollsplay in the presence of the idol of the Devã in the temple. Thus øiva incarnated himself as Kampar, recited the story of the Ràma-Ràvaõa war in the temple, and hearing it Bhadrakàlã danced.
     The above is the chief legend about Kampar.

#<BHADRAKâLIPPâòòU># (Pàññu = Song). Folk song very popular in Kerala temples. The practice is to sing songs in praise of Bhadrakàlã

#<BHADRAKâRA># A king of ancient India; he once left his kingdom, in fear of Jaràsandha, and took refuge in South India. (Sabhà Parva, Chapter 14, Verse 26).

#<BHADRAKARöEøVARA(M)># A sacred place. He who visits this place conducts worship will never have to face ill fate. (Vana Parva, Chapter 84, Verse 39).

#<BHADRAMATâ># (BHADRAMANâ). Daughter born to Ka÷yapa prajàpati of his wife, Krodhava÷à. The ten daughters of Krodhava÷à are: Mçgã, Mçgamandà, Harã, Bhadramatà, Màtaïgã, øàrddålã, øvetà, Surabhi, Surasà and Kadru. (Sarga 14, âraõya Kàõóa, Vàlmãki Ràmàyaõa).

#<BHADRAMATI># A very poor brahmin. This brahmin had six wives and two hundred and fortyfour daughters. (Nàrada Puràõam).
     Once, hearing the glory of Bhådàna (giving away land free to the deserved) he was much impressed and from then onwards he became filled with a strong desire to give land free to the poor. He had no land of his own. But he went to the king of Kau÷àmbã and begged for some land which when received was immediately given as gift to poor brahmins. After that he went and bathed in the Pàpanà÷ana tãrtha situated in the mount of Veïkañàcala. Bhadramati got salvation by this good deed. (Skanda 2,1,10).

#<BHADRAøâKA># A name of Subrahmaõya. It is the figure of Subrahmaõya in the shape of a goat that is known as Bhadra÷àka. (øloka 4, Chapter 228, Vana Parva, M.B.).

#<BHADRAøâLA(M)># A forest on the top of the Mountain Bhadrà÷vavarùa which lies to the east of Mahàmeru. There is a tree called Kàlàmra in this forest. This is a very sacred tree standing miles high above other trees and is being worshipped by the Vçddhacàraõas. 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 Bhãùma Parva says like this about this tree: "Kàlàmra stands towering miles high bearing flowers and fruits at all times of the year. The Vçddhacàraõas worshipping it are white, strong and majestic. The women drinking its juice are lotus-complexioned, beautiful, Moonfaced, well versed in music and dance and having a life-span of over a thousand years, remaining young all the time."

#<BHADRASâRA># A king in the region of Kà÷mãra. His only son, Sudharman, was very much devoted to øiva 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, Parà÷ara, came to the King as his guest and the King then requested him to make his son withdraw from his øiva-worship. But Parà÷ara then told him about the previous life of Sudharmà and consoling him persuaded the King to do the 'Rudràbhiùeka' (uninterrupted pouring of cold water over an idol of øiva) by himself. The king then entrusted the state with his son and left for the forests accepting an ascetic life. (Skandha Puràõa, 3.3.20-21).

#<BHADRASENA># A king. Uddàlaka Maharùi performed a demoniac yàga to destroy this king. (øatapathabràhmaõa).

#<BHADRAøRAVAS># A king whom the Puràõas extol as having ruled Sauràùñra in Dvàparayuga. At the forest of Naimi÷a sage Såta told the following story to explain how Lakùmã (goddess of wealth) took her abode in the houses of men.
     Bhadra÷ravà (Bhadra÷ravas) who was ruling Sauràùñra had seven sons and a daughter of his wife Suraticandrikà. The daughter was named øyàmabàlà. Once truthful-øyàmabàlà 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, Suraticandrikà. The sentries pressed for details about her and then she said this: "My name is Kamalà. My husband is a man named Bhuvanà÷va and we live in Dvàrakà. Your queen in her previous birth was a Vai÷ya 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 Puõyavrata (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 Viùõu with the insignia of 'øaükha-Cakra-Gadà' on their lapels arrived there and those messengers of Lakùmã headed by Svaprakà÷a cut off the ropes and carrying them in a Ràjahaüsa chariot took them through noble paths to the land of Lakùmã. They lived there happily for a period calculated at the rate of a thousand years for one week of Puõyavrata 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 Puõyavrata and I have come here to remind them of it."
     The gate-keeper immediately went to her mistress and told her all that happened. But the queen, Suraticandrikà got angry when she heard the story and ordered the old woman to be sent away from there with thrashes. The old woman ran away from the palace crying loudly and øyàmabàlà on hearing the cry went and enquired about the incident. On hearing the story from the woman øyàmabàlà got instructions regarding that Puõyavrata from the old woman and started observing it. Within four weeks she got married and went to her husband's house. After øyàmabàlà'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÷ravà went to his daughter to ask for help. The daughter gave his father a block of solid gold drapped in a paper. But on his return to the palace when he opened the bundle he found there a block of charcoal instead of gold. On seeing the mishap the king burst into a cry.
     Suraticandrikà then went to her daughter and was well received and attended to. During her stay there the Puõyavrata 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 øyàmabàlà compelled her mother to observe the fast strictly and so Suraticandrikà took the Vrata successfully. A few days after that Suraticandrikà returned home and to her amazement found everything in plenty there once more. (Chapter 11, Bhaga 2, Padma Puràõa).

#<BHADRAøREöYA># A Hehaya King who was ruling a state with Màhiùmatã as capital. He had fought many wars with Divodàsa, king of Kà÷ã. (See under Divodàsa).

#<BHADRâøVA I># A king of Påruvaü÷a. He was the son of Rahovàdi. Bhadrà÷và had ten sons: èkùeyu, Kçùeyu, Sannateyu, Ghçteyu, Citeyu, Sthaõóileyu, Dharmeyu, Sammiteyu, Kçteyu and Matinàra. (Chapter 278, Agni Puràõa).
     Once Agastya went and stayed for seven days in the palace of Bhadrà÷va and his wife Kàntimatã. Everyday Agastya used to speak in glowing terms about Kàntimatã and asked about the reason for it he replied: "In her previous birth Kàntimatã 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 Dvàda÷ã in the month of Tulà (â÷vina--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 Bhadrà÷va and Kàntimatã observed sincerely, receiving as a result benediction from Viùõu. (Vàyu Puràõa).

#<BHADRâøVA II># Agnãdhra, son of Priyavrata and grandson of Manu, got nine sons of his wife Pårvacitti, a celestial maiden. One of the sons was Bhadrà÷va. His brothers were Nàbhi, Kiüpuruùa, Hari, Ilàvçta, Ramyaka, Hiraõmaya, Kuru and Ketumàla. The country ruled by Bhadrà÷va was called Bhadrà÷va lying to the east of the mountain Gandhamàdana. (Pa¤cama Skandha, Bhàgavata).

#<BHADRâøVA># An island near the mountain of Meru. Dharmaputra was ruling this land and Sa¤jaya once described this land to Dhçtaràùñra. (Chapter 14, øànti Parva and Chapter 7, Bhãùma Parva).

#<BHADRATANU># An immoral brahmin. On the advice of Danta he became a devotee of Viùõu and attained salvation. (Padma Puràõa, Kriya, Chapter 17).

#<BHADRATUðGA># A sacred place; a dip in the holy waters of this place would entitle one to Brahmaloka. (Vana Parva, Chapter 82, Verse 80).

#<BHADRAVAòA># The abode of Pàrvatã and Parame÷vara. The glory of it is described in Chapter 82, Vana Parva, M.B.

#<BHADRâYU># A king who was a devotee of øiva. He was a leper and in his life he suffered much, even the pangs of death. His wife was the dutiful and good natured lady, Kãrtimàlinã.
     On the sixteenth birthday of Bhadràyu øiva appeared before him in the name of èùabha and blessed him after instructing him on the precepts of Ràjadharma. He further gave him a dagger and a conch as weapons and twelve thousand elephants. With the might of all these, Bhadràyu became unconquerable. (øiva Puràõa, øatarudrasaühità).
     One day, while Bhadràyu was ruling the country, øiva came in the guise of a tiger and carried away the wife of a brahmin. Bhadràyu, a firm protector of his subjects gave his own wife to the brahmin and prepared himself to give up his life in fire. øiva greatly pleased at this selfless act of Bhadràyu befitting a true King appeared before him and blessed him and gave back the brahmin his wife.
     Bhadràyu in his previous birth was a King called Mandara and Kãrtimàlinã in her previous birth was Piïgalà, queen of Mandara. (Skanda Puràõa, 3.3.12; 9.14).

#<BHAGA I>#
     1) %<General.>% One of the twelve âdityas born as sons of Ka÷yapa prajàpati by his wife, Aditi. Viùõu, øakra, Aryaman, Dhàtà, Tvaùñà, Påùà, Vivasvàn, Savità, Mitra, Varuõa, Aü÷u and Bhaga--these are the Dvàda÷àdityas, and they were Devas famous as Tuùitas in the last Càkùuùamanvantara.
     2) %<Other information.>% (1) Bhaga married Siddhi, and the couple begot three sons called Mahiman, Vibhu and Prabhu and three daughters called Suvratà, Varàrohà, and â÷ãs.
     (2) Bhaga participated in the birthday celebrations of Arjuna. (M.B., âdi Parva, Chapter 122, Verse 66).
     (3) At the time of Khàõóavadàha (burning of the Khàõóava forest) Bhaga, as a supporter of Indra, who was fighting Arjuna and ørã Kçùõa, sprang upon the enemies with sword in hand. (M.B., âdi Parva, Chapter 236, Verse 36).
     (4) Bhaga shines forth in Indra's assembly. (M.B., Sabhà Parva, Chapter 7, Verse 22).
     (5) Bhaga was also present at the installation of Subrahmaõya as commander of the fighting forces. (M.B., øalya Parva, Chapter 45).
     (6) After Devayuga (Deva age), the Devas asembled together and decided upon the share of yaj¤as due to each of them, and in thus fixing shares they left out Rudra. Enraged at this neglect Rudra made a bow and fought against the Devas. During the fight Rudra, with the point of his bow, extracted the hands of Savità, the eyes of Bhaga and the teeth of Påùà. 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 Puràõas refer to Bhaga as one of the eleven Rudras. But, this view is not universally accepted.

@<[Page 112a]>@

#<BHAGA III># A vedic god considered to be the lord of wealth, prowess and happiness. Bhaga is also one of the six âdityas mentioned in the ègveda, viz. Bhaga, Mitra, Aryamà, Varuõa, Dakùa and Aü÷a. (ègveda, 2.27).

#<BHAGADâ># An attendant (woman) of Subrahmaõya. (øalya Parva, Chapter 46, Verse 26).

#<BHAGADATTA># Bhagadatta was King of Pràgjyotiùapura. Mahàbhàrata furnishes the following information about him.
     1) Bhagadatta was born from a limb of the asura called Bàùkala. (M.B., âdi Parva, Chapter 67, Verse 9).
     2) He was present at the wedding of Pà¤càlã. (âdi Parva, Chapter 185, Verse 12).
     3) Known also as lord of the Yavanas (Yavanàdhipa). Bhagadatta was a friend of Pàõóu, and that friendship was transferred to Yudhiùñhira too. (Sabhà Parva, Chapter 14, Verse 14).
     4) The triumphal tour of Arjuna in connection with the Ràjasåya yaj¤a performed by Yudhiùñhira evoked feelings of jealousy in the heart of Bhagadatta, and he fought against Arjuna. The courage and prowess Arjuna exhibited in the fight astonished Bhagadatta, who congratulated Arjuna on his supreme courage and admitting defeat yielded to Arjuna. (Sabhà Parva, Chapter 26, Verse 7).
     5) Bhagadatta, along with the Yavanas was present at the Ràjasåya of Yudhiùñhira. He also made presents of horses of very high pedigree and very costly gems etc. (Sabhà Parva, Chapter 51, Verse 14).
     6) Karõa 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 Viràña. (Bhãùma Parva, Chapter 45, Verse 49).
     9) He was defeated in his fight with Ghañotkaca. (Bhãùma Parva, Chapter 64, Verse 59).
     10) In the fight which took place after the above defeat Bhagadatta caused Bhãmasena to faint in the field. (Bhãùma Parva, Chapter 64, Verse 13).
     11) And after that he defeated Ghañotkaca in fight. (Bhãùma Parva, Chapter 83, Verse 40).
     12) Next ensued the combat with King Da÷àrõa in which the King was defeated. (Bhãùma Parva, Chapter 95, Verse 48).
     13) It was not long after this that Bhagadatta cut off the hands of the Kùatradeva. (Bhãùma Parva, Chapter 95, Verse 73).
     14) Vi÷oka, the charioteer of Bhãma-sena, hit by the arrows of Bhagadatta fell down and fainted. (Bhãùma Parva, Chapter 95, Verse 76).
     15) Bhagadatta and Sàtyaki fought against each other. (Bhãùma Parva, Chapter 111, Verse 7).
     16) Chapters 113 and 114 of the Bhãùma Parva describe the combats fought by Bhagadatta with Bhãmasena and Arjuna.
     17) Bhagadatta and Drupada fought with each other. (Droõa Parva, Chapter 14, Verse 40).
     18) Bhagadatta killed king Da÷àrõa. (Droõa Parva, Chapter 26, Verse 38).
     19) Bhagadatta killed Ruciparvan. (Droõa Parva, Chapter 26, Verse 52).
     20) He shot the Vaiùõavàstra (arrow given by Viùõu) on Arjuna. (Droõa Parva, Chapter 29, Verse 17).
     21) Arjuna killed Bhagadatta. (Droõa Parva, Chapter 29, Verse 48).
     22) After his death, his son, Vajradatta became King of Pràgjyotiùa. Arjuna killed Vajradatta also. (A÷vamedha Parva, Chapter 76).
     23) King øailàlaya, who was Bhagadatta's grandfather, attained Indraloka on account of the greatness of his tapas. (â÷ramavàsika Parva, Chapter 20, Verse 10).

#<BHAGANANDâ># An attendant woman of Subrahmaõya. (øalya Parva, Chapter 46, Verse 11).

#<BHAGAVADDHYâNAPARVA># A sub-parva of Udyoga-Parva. It comprises chapters 72-150 in Udyoga Parva.

#<BHâGAVATA># One of the eighteen famous Puràõas. Gàyatrã is the main theme of this Puràõa and based on it it dwells on the greatness of Dharma (duty) and states about the dharmas of Sàrasvatakalpa. (See under Puràõa).

#<BHAGAVAD GäTâ>#
     1) %<General.>% The Bhagavad Gãtà is a poem consisting of 650 verses divided into eighteen chapters. The Gãtà covers chapters 25-45 in the Bhãùma Parva of the Mahàbhàrata, and it is in the form of a talk or discussion between Arjuna and Lord Kçùõa. The mighty armies of the Pàõóavas and the Kauravas were arrayed on opposite sides for mortal combat on the field of Kurukùetra when Arjuna, overcome by grief at the prospect of fathers, brothers, preceptors and other Kinsmen fighting and killing one another expressed to his charioteer, ørã Kçùõa his aversion to fighting. But, the Lord pointed out to the unwilling Arjuna, by unique and various arguments, his imperative duty, under the circumstance, to fight and fight in heroic earnestness with the result that Arjuna shed his disinclination to fight and entered the fray, which ended in the ultimate victory of the Pàõóavas. And the dialogue between Arjuna and Kçùõa, and especially the great teaching of Kçùõa on the field form the theme of the Gãtà. The Gãtà contains three spheres or fields of teaching; the karma yoga (philosophy of action), j¤àna yoga (philosophy of knowledge) and Bhaktiyoga (philosophy of devotion). The three yogas are treated each in six chapters.
     The theme of the Gãtà 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 âcàrya øaïkara, Ràmànujàcàrya and Madhvàcàrya have annotated, and written commentaries on the Gãtà. There is a school of thought which believes that the Gãtà was taught to Arjuna by Kçùõa himself on the battle-field in something like tabloid form and that Vyàsa eleborated the mighty teaching in its present form. The poet, Bàõa, who flourished in the 7th century A.D., and the great øaïkara, who lived in the 8th century believed that the Gãtà was sung by Kçùõa himself. But there are some modern thinkers, who argue that the Gãtà was composed some time between the third and fourth centuries B.C. and it was interpolated into the Mahàbhàrata in the second century A.D.
     The Gãtà 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 Gãtà.>% It has been mentioned above that the Gãtà forms chapters 25-45 in the Bhãùma Parva of the Mahàbhàrata. The subject-matter of each chapter of the Gãtà is given below.
     %<Chapter>% 25. %<Arjunaviùàda yoga :>%--Both the armies take positions in Kurukùetra. At the sound of the conches Arjuna becomes dejected and sorrowful at the prospect of killing relations, preceptors and Kinsmen.
     %<Chapter>% 26. %<Sàükhya yoga :>%--The greatness and majesty of the Sàükhya and the Karma yogas.
     %<Chapter>% 27. %<Karma yoga :>%--The need for action according to the J¤àna and the Karma yogas.
     %<Chapter>% 28. %<J¤ànakarma Vibhàga yoga :>%--Power of Saguõa Brahma (Brahma with attributes), Niùkàma-karma yoga (Action without an eye on the result) spiritual greatness of various yaj¤as.
     %<Chapter>% 29. %<Sannyàsa yoga :>%--Sàükhya yoga, Niùkàmakarma yoga, J¤àna yoga, J¤àna yoga with Bhakti.
     %<Chapter>% 30. %<âtmasaüyama yoga :>%--Niùkàmakarma yoga, âtmodhàraõa, J¤ànayoga.
     %<Chapter>% 31. %<J¤àna yoga :>%--J¤ànavij¤ànas, origin of the world, the Daiva and âsura aspects of ä÷vara, worship of other Devas.
     %<Chapter>% 32. %<Tàrakabrahma yoga :>%--Seven questions of Arjuna about Brahma, âtmatatva and Karma. ørã Kçùõa's answers thereto. Bhakti yoga, the øukla and the Kçùõa màrgas.
     %<Chapter>% 33. %<Ràjaràja guhya yoga :>%--J¤àna and Vij¤àna, origin of the world, ä÷varasvaråpa, Sakàmaniùkàmopàsana, Bhagavadbhakti.
     %<Chapter>% 34. %<Vibhåti yoga :>%--Bhagavàn's Vibhåti (Divine attributes), Bhakti yoga.
     %<Chapter>% 35. %<Vi÷varåpadar÷ana yoga :>%--Arjuna's prayer to be shown Vi÷varåpa (cosmic form), description of vi÷varåpa by ørã Kçùõa and Sa¤jaya, ørã Kçùõa reveals vi÷varåpa to Arjuna; fear-stricken at the sight, Arjuna sings the praise of Kçùõa.
     %<Chapter>% 36. %<Bhaktiyoga :>%--The great benefits of worshipping God with form and without form.
     %<Chapter>% 37. %<Kùetrakùetraj¤a Vibhàga yoga :>%--Description of Kùetrakùetraj¤a with J¤àna, and of Prakçti and Puruùa.
     %<Chapter>% 38. %<Guõatrayavibhàga yoga :>%--The greatness of J¤àna; world's origin from Prakçti and Puruùa, the three guõas, sattva, rajas and tamas; means to attain god; marks of Yugàtãtapuruùa.
     %<Chapter>% 39. %<Puruùottama yoga :>%--Essential principles of world and life, attainment of God, relationship between Jãvàtmà and Paramàtmà, principle and theory of kùara puruùa and akùara puruùa.
     %<Chapter>% 40. %<Daivàsura sampadvibhàga yoga :>%--Good actions, evil deeds, scientific actions and unscientific actions.
     %<Chapter>% 41. %<øraddhàtrayavibhàga yoga :>%--Descriptions of Scientific tapas, diet, yaj¤atapas and dàna. Interpretation of Om.
     %<Chapter>% 42. %<Mokùasannyàsa yoga :>%--Tyàgam, Sàükhya theory, Varõadharmas, j¤ànaniùñhà, Niùkàmakarmayoga with bhakti and the greatness of the Gãtà.
     (For another story about the greatness of the Gãtà see Du÷÷àsana II).

#<BHAGAVATä># The words Bhagavàn and Bhagavatã mean Paramàtmà (universal self) and Prakçti (Nature and its modifications) respectively. Prakçti is also called by the name øakti. The following elucidation once given by Mahàviùõu about Bhagavàn and Bhagavatã is greatly illuminating.
     Time, space, atmosphere and the universe (Brahmàõóam) are, just like Paramàtmà, eternal. This is the truth and reality. Below this eternal Gokula exists Vaikuõñhaloka, which also is, like the former, eternal. Just like this, Prakçti, which is a sport to Brahmà and is also without beginning or end (Sanàtanã) 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 Paramàtmà will not in the least be able to function unaided by Prakçti. Prakçti (Nature, Devã) is all powerful. 'Para' becomes powerful enough to do everything when he joins the Devã.
     The sound 'øa' means welfare and good fortune, and the sound 'kti' means prowess. Hence "øakti" means the embodiment of welfare and prowess or she, who is the giver of welfare and prowess. Bhagavatã combines in herself knowledge, affluence, riches, fame and strength. As the Paramàtmà is always with and inseparable from such Bhagavatã he is called Bhagavàn also. When Prakçti and Paramàtmà remain combined it is called Parabrahma, which possesses neither form nor attributes. And, when Prakçti and Puruùa separate, of their own accord, they assume forms and attributes.
     The above is øaiva doctrine in a nut-shell. The Vaiùõavas do not accept this position. They ask, "How is it possible to have brightness or effulgence without there being an effulgent one?" Therefore, the Vaiùõavas believe in the existence, at the centre of an effulgent sphere, of a thing possessing the utmost effulgence and brightness equal to that of Brahmà. 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 Paramàtmà, Parabrahma and Kçùõa by the Vaiùõavas. 'Kçù' means maximum devotion (love) towards Paramàtmà, and 'õa' means he who becomes slave to such devotion. Hence Kçùõa means he who becomes a slave to the love of his devotees. There is another meaning also for the word Kçùõa. Kçù means all and 'õa' means seed or root; and thus Kçùõa means he, who is the root of everything. In the very beginning there was only this Kçùõa; 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. (Devã Bhàgavata, Navama Skandha).

#<BHAGINI># A word used in addressing women. Verse 129 in chapter two of the Manusmçti 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.

#<BHAGäRATHA>#
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvata manu-Ikùvàku-Vikukùi-øa÷àda-Kakutstha-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Harya÷va-Vasumanas-Sudhanvà-Traiyyàruõa-Satyavrata or Tri÷aïku-Hari÷candra-Rohità÷va-Harita-Cu¤cu-Sudeva-Bharuka-Bàhuka-Sagara-Asama¤jas-Aü÷umàn\<*>\-Bhagãratha.
     2) %<Recluse.>% Many years had not lapsed after his coronation as King when, in the heart of Bhagãratha spiritual thoughts began to crop up. A great sage called Tritula was his guru. Once Bhagãratha asked the guru what was the means to get rid of worldiy sorrows, and the guru replied as follows:--
     The ego will be annihilated when the tendencies and cravings towards objects of the senses are absolutely suppressed and the whole and perfect truth is realised through knowledge, the practice of concentration etc. The ego will not disappear as long as one does not become one's real self by completely overcoming the sense of pride, shame etc. which form the outer case of worldly life. The egoless state is the ultimate achievement and most supreme state. Oh! Bhagãratha! if you would get rid of sentiments like pride etc., give up all attachment to material objects, become fearless and gift away, with thoughts concentrated on the inner self, all your wealth to enemies, and then move among those enemies, without any sense of ego and pride about this material body, and take alms from them (enemies) and also give up me, who am your preceptor in the matter of knowledge; then you will become the most sublime Brahma". This advice of the guru affected him so much that Bhagãratha, holding his duties firmly in mind, engaged himself in spiritual practices, and after spending some time thus he performed, according to rules, the Agniùñoma yaj¤a aimed at gifting away everything. All wealth like cows, land, horses, gold etc. were distributed in gifts to noble brahmins and the poor folk according to their eligibility for the same. Within three days he had gifted away everything except the clothes he was wearing. And, then he invited his neighbouring enemy king and gave to him, without the least hesitation, the kingdom which had been bereft of all wealth. The ministers and other citizens felt very sorry about the whole thing. But, Bhagãratha 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, Bhagãratha 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. Bhagãratha rejected their request, and, after staying there for some time, he started for other places. During this wandering of his he met his old preceptor, Tritula, and both of them, in company, toured for some time cities and forests. They felt it very painful to keep on to their body like that. They thought like this: "Why should the body be kept like this. What if this material object continues to exist or perishes? But let it (the body) continue as long as it exists without in any way being against the order of things and ethical practices". And, in this frame of mind they traversed the forests. Now, the minister of a distant kingdom who was on the look out for a successor to the King who had died heirless, persuaded Bhagãratha to accept the Kingship of that country. The ministers of Bhagãratha's former Kingdom also now requested him to resume his old kingship, especially since its new ruler had already expired. Bhagãratha obliged them, and became once again King of his own country. (J¤ànavàsiùñham).
     3) %<Bhagãrathaprayatnam. (Himàlayan or Herculean effort).>% Sagara, an old predecessor of Bhagãratha had two wives called Ke÷inã and Sumati. Ke÷inã had one son named Asama¤jas and Sumati 60,000 sons. Sagara once conducted an A÷vamedha yaj¤a in the Indo-Gangetic plane, when Indra stole away the sacrificial horse and kept it quite near to sage Kapila who was doing tapas in Pàtàla. The 60,000 sons of Sagara set out in search of the horse and found it out in Pàtàla. At the sight of the horse they shouted themselves hoarse. Enraged at this sage Kapila reduced those sons of Sagara to ashes in the fire which emanated from his eyes.
     After entrusting Asama¤jas with the duty of performing the funeral rites of his 60,000 sons Sagara expired. Asama¤jas transferred that duty on to Aü÷umàn, and he to Bhagãratha. Bhagãratha did penance on the seashore concentrating his mind on Gaïgàdevã. The Devã appeared before Bhagãratha and asked him to choose what boon he would, and he requested the Devã to perform the funeral rites of 60,000 sons of Sagara remaining in the form of ashes in Pàtàla. To this Gaïgàdevã replied that the earth will not be able to withstand the impact of her powerful flow, but she shall, if øiva permits, flow into his matted hair. And, Gaïgàdevã asked Bhagãratha to first get that permission. This did not dishearten Bhagãratha, who went to mount Kailàsa to do penance so that øiva might grant him his prayer. He thus did penance for 1000 years. øiva appeared to him and agreed to receive the rushing flow of Gaïgà water on his matted head. And, accordingly øiva stood in position to receive the rushing waters of Gaïgà, and Gaïgà flowed on to his head. Even the most powerful flow of Gaïgà water on his head did not cause øiva to move from his position even by a hair's breadth. This awakened the conceit in Gaïgàdevã, understanding which øiva contained her on his head. Without finding any outlet the waters of river Gaïgà flowed along the matted hairs of øiva for thousand years. So, Bhagiratha had once again to please øiva. Thus pleased again øiva shook his matted head and one drop of water fell on the ground, and that is the river Ganges in North India. The Gaïgà flowed along plane ground to Pàtàla and performed the funeral rites of Sagara's sons. (M.B. Vana Parva, Chapter 108; Vàlmãki Ràmàyaõa, Bàla Kàõóa, Canto 42; Brahmàõóa puràõa, Chapter 97; Bhàgavata, Navama Skandha, Kampa Ràmàyaõa (Tamil), Yuddha Kàõóa; Padma Puràõa, Part 4, Chapter 21).
     4) %<Other Information.>%
     (1) Bhagãratha is a member of Yama's assembly and serves him. (M.B., Sabhà Parva, Chapter 8, Verse 11).
     (2) øiva bestowed boons on him. (Vana Parva, Chapter 180, Verse 1).
     (3) Bhagãratha had faith in the great efficacy of making a gift of cows. (Anu÷àsana Parva, Chapter 76, Verse 25).
     (4) He married his daughter to Kautsa. (Anuֈsana Parva, Chapter 131, Verse 25).
     (5) Once Bhagãratha made a gift of one lakh of cows with calves to Maharùi Kohala, and attained Uttamaloka. (Anu÷àsana Parva, Chapter 137, Verse 27).
\<*) According to verse 12, Chapter 25, of Vana Parva, Bhagãratha is the son of Dilãpa. But most of the Puràõas refer to him a he son of Aü÷umàn.>\

#<BHâGäRATHä># Another name of Gaïgà. (See under Gaïgà).

#<BHAGNARATHA># A synonym of Citraratha. (See Citraratha).

#<BHâGURI># A man of great erudition, Bhàguri was noted for his proficiency as a Sarva÷àstra Paõóit (scholar of all sciences), Vyàkaraõakàra (grammarian), Ko÷akàra (etymologist), Jyoti÷÷àstraj¤a (Astronomer) and Smçtikàra (authority on Smçti).

#<BHAIRAVA I># A nàga belonging to the Dhçtaràùñra Vaü÷a. There is a reference to this nàga in Mahàbhàrata, âdi Parva, Chapter 51, Verse 17. He was burnt up at the Sarpasatra performed by King Janamejaya.

#<BHAIRAVA II># A Pàrùada of øiva.
     1) %<General.>% Immediately after his birth, this terrible monster subdued all the Devas without getting the permission of øiva. Enraged at it, øiva turned him into a tree by a curse. But øiva was soon pacified and lifted the curse by declaring that those who offered påjà to the gods would get the full reward for their worship only if they offered påjà to Bhairava also.
     Bhairava became a tree as soon as he was cursed. He became a tree because he subdued the gods. Therefore that tree came to be called "DAMANAKA" tree (Damana = Subdue). It has another name. "TâTIRI" tree. Even now, pious people offer påjà to this tree. (Agni Puràõa, Chapters 52-80).
     2) %<Birth.>% Once Brahmà and Viùõu became swollen with pride. In his haughty way, Brahmà insulted øiva. Under the insult, øiva was infuriated and out of the fire of his fury was born Bhairava with his black form. (Liïga Puràõa 1.90).
     3) %<Brahmahatyà.>% As soon as he was born, Bhairava rushed towards Brahmà and pinched off his fifth head which had insulted øiva. By this, he incurred the sin of Brahmahatyà. For the expiation of this sin, as ordered by øiva, Bhairava started on a journey to go abegging, with Brahmà's severed head in his hand. øiva then created a woman named "Brahmahatyà" and asked her to follow Bhairava.
     Although Bhairava visited many holy places, he was not able to liberate himself from the sin of Brahmahatyà. At last, at the suggestion of øiva, he went to Vàràõasã and washed off his sin. Brahmà's head which he carried, was also deposited there and the place became famous under the name of "Kapàlamocana tãrtha". (øiva Puràõa, øatarudra Saühità).
     4) %<Family.>% In Kàlikà Puràõa there is an elaborate account of the family of Bhairava. According to this Puràõa, Vijaya, the reputed King of Vàràõasã was born in the family of Bhairava. Kàlikà Puràõa also says that Vijaya destroyed the Khàõóavã city and set up the Khàõóava forest in its place.
     According to Kàlikà Puràõa, Bhairava and Vetàla were, in their previous births, two øivapàrùadas named Mahàkàla and Bhçïgi. It was by the curse of Pàrvatã. that they were born as mortals in their next birth. (Kàlikà Puràõa 53).
     The Puràõas mention eight Bhairavas called Asitàüga, Ruru, Caõóa, Krodha, Unmatta, Kapàli, Bhãùaõa and Saühàra.
     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 in elephant-skin. He has five faces. Serpents are his ornaments. (Agni Puràõa, Chapters 52-80).

#<BHAIRAVä># One of the eight Ambas. They are: Rudràrcikà, Rudracaõóã, Nañe÷varã, Mahàlakùmã, Siddhacàmuõóikà, Siddhayoge÷varã, Bhairavã and Råpavidyà. All these are the eight different forms of Devã. (See the word DEVä).

#<BHAJAMâNA># A Yàdava King, whose father was Satvata and mother Kausalyà, and they had, beside Bhajamàna, another son called Satvata or Andhaka. Bhajamàna married the two daughters of S¤jaya, named Bàhyakà and Upabàhyakà by whom he got six sons. (Bhàgavata, Navama Skandha).

#<BHAJYA># An àcàrya in the line of the èk disciples of Vyàsa. Bhajya studied Vàlakhilyasaühità at the feet of his guru Bàùkali. (Bhàgavata, Dvàda÷a Skandha).

#<BHAKúAKA># A øådra sinner. In Padma Puràõa the following story is related about this øådra.
     Bhakùaka 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 Tulasã 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). Bhakùaka, 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 øådra woman. (Padma Puràõa, Brahma Kàõóa, Chapter 22).

#<BHAKTI># A Devã born in Dràvióa de÷a (Southern India). Once Devã, along with her two sons, J¤àna and Vairàgya, started on a walking tour to Gokula and Vçndàvana via Karõàñaka, Mahàràùñra and Gurjara (Gujarat). During the long tour the mother and her sons became aged. But, as soon as they set foot on Gokula and Vçndàvana old age quitted Bhakti and she became young again. But, her sons remained old. So the mother requested Nàrada to turn them young again. Nàrada read out to them the Vedas, the Vedànta (Upaniùads) and the Bhagavad Gãtà, all to no purpose. Bhakti's sons still remained old. Then Sanaka, Sananda and Sanatkumàra asked Nàrada to read out the Bhàgavata to them. Nàrada did so, and the sons of Bhaktã Devã became young again. (Padma Puràõa).

#<BHALANDANA># A king. Though by birth he was a brahmin he became a Vai÷ya because of doing things belonging to the Vai÷ya community like trade and commerce. (Màrkaõóeya Puràõa). According to the Bhàgavata, Viùõu Puràõa and Vàyu Puràõa Bhalandana was the son of Nàbhàga.

#<BHALLâTA># A king of the line of Bharata. He was the son of King Vi÷vaksena and father of King Bçhada÷va. (Navama Skandha, Bhàgavata).

@<[Page 116a]>@

#<BHALLâòA(M)># A place of habitation in ancient India. Bhãmasena conquered this Iand during his victory march. (øloka 5, Chapter 30, Sabhà Parva, M.B.).

#<BHâLUKI I># A èùi, who was a member of Yudhiùñhira's assembly. (Sabhà Parva, Chapter 4, Verse 15).

#<BHâLUKI II># A maharùi. He also accompanied the Pàõóavas to Dvaitavana. (Vana Parva, Chapter 27).

#<BHâLUKI III># An àcàrya. He was a disciple of Làïgali, a member of the Sàma line of disciples of Vyàsa. (Vàyu Puràõa).

#<BHâMAHA># 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 'Kàvyàlaükàra'. This is also called Bhàmahàlaükàra by a few. There are six chapters in this. The first chapter deals with Kàvya÷arãra, the second and third with Alaükàra, the fourth with Kàvyadoùa the fifth with Nyàya and the sixth with øabda÷uddhi. As against Daõóã Bhàmaha separates 'Kathà' from 'âkhyàyikà'. According to him the requisites of a good Kàvya are sweetness, pleasantness and liveliness. Daõóã prescribes ten attributes for a good Kàvya. Bhàmaha is of opinion that Vakrokti is no alaükàra at all. In a wider sense it is 'ati÷ayokti' (exaggeration). But Bhàmaha admits it has a place in Kàvya.

#<BHâMINä># Wife of Avikùit, King of Vai÷àli. The famous Marutta is the son born to this couple. The Màrkaõóeya Puràõa states that Bhàminã once went to Nàgaloka to give refuge to the serpents there.

#<BHâNAVä># A river. øri Ràma and Lakùmaõa on their way to the forests from Citrakåña crossed this river, Bhànavã. (Sarga 52, Ayodhyà Kàõóa, Vàlmãki Ràmàyaõa).

#<BHâöôâYANI># A maharùi. This sage sits in Devaloka and worships Indra. (øloka 12, Chapter 7, Sabhà Parva, M.B.).

#<BHâöôäRA(M)># An ancient forest. It was in this forest situated in Aübàói that øri Kçùõa with his cowherd chums conducted his childhood exploits. There was a very huge tree of name Bhàõóãra in this forest and it was under this great tree that Kçùõa and his friends met daily for their play. This forest is on the northern bank of Gaïgà in front of Ke÷ighañña in Vçndàvana. The Puràõas proclaim that it was here that Brahmà conducted the marriage of Kçùõa with Ràdhà. (Chapter 38, Sabhà Parva, Dàkùiõàtya Pàñha, M.B.).

#<BHAðGA># A serpent born in the Takùaka dynasty. Bhaïga was burnt to ashes at the Serpent Yaj¤a performed by King Janamejaya. (M.B., Chapter 57, Verse 9).

#<BHAðGAKâRA I># A king, son of Avikùit and grandson of King Kuru of the Lunar dynasty. (âdi Parva, Chapter 94, Verse 53).

#<BHAðGAKâRA II># A king of the Yadu dynasty. He attended the grand celebrations held at Mount Raivata. (âdi Parva, Chapter 218, Verse 11).

#<BHâðGâSURI I># Another name of King ètuparõa.

#<BHAðGâSVAN># (BHAðGâSVANA). A king in ancient India. For the story of his transformation into a woman refer to para 42 under 'Indra'.

#<BHâNU I># A son born to Kçùõa of Satyabhàmà. (Da÷ama Skandha, Bhàgavata).

#<BHâNU II># Son of Dyau; this Bhànu was a guru of Sårya. (øloka 42, Chapter 1, âdi Parva, M.B.).

#<BHâNU III># A devagandharva born to Ka÷yapa prajàpati of his wife Pçthà. (øloka 47, Chapter 65, âdi Parva, M.B.).

#<BHâNU IV># He is the son of an agni called Pà¤cajanya. He is born of the spiritual essence of Aïgiras and Cyavana. This Bhànu is called Manu and Bçhadbhànu. (Chapters 220 and 221, Vana Parva, M.B.).

#<BHâNU V># A king of ancient Bhàrata. This king took a flying tour of Kurukùetra in Indra's aeroplane to witness the battle between Arjuna and Droõa. (øloka 9, Chapter 56, Viràña Parva, M.B.).

#<BHâNU VI># A yàdava. He learnt the art of archery from Pradyumna. Sahadeva married the daughter of this Bhànu called Bhànumatã. (Vana Parva, 180, 27 and Harivaü÷a 2.20.12).

#<BHâNUDATTA># A brother of øakuni. In the Mahàbhàrata battle he fought against Bhãma and died. (øloka 24, Chapter 157, Droõa Parva, M.B.).

#<BHâNUDEVA># A warrior of Pà¤càla state. Karõa killed him in battle. (øloka 15, Chapter 48. Karõa Parva).

#<BHâNUKOPA># A demon. He fought against Subrahmaõya. (Asura Khaõóa, Skanda Puràõa).

#<BHâNUMâN I># A king of the dynasty of ørã Ràma. He was the father of a King called øakradyumna. (Navama Skanda, Bhàgavata).

#<BHâNUMâN II># A son born to Kçùõa of Satyabhàmà. (Da÷ama Skandha, Bhàgvata).

#<BHâNUMâN III># A prince of Kaliïga. He fought on the side of the Kauravas and was killed by Bhãmasena. (Chapter 54, Bhãùma Parva, M.B.)

#<BHâNUMATä I># The daughter of Bhànu, a leader of the Yàdavas. When ørã Kçùõa went with his retinue of Yàdavas to visit the holy palace called Piõóàraka the Yàdavas conducted a wine festival. During that festival a demon of the name Nikumbha carried away Bhànumatã. This was because of a curse to Bhànumatã from Durvàsas whom Bhànumatã did not respect once when they met at the garden of Raivata. Durvàsas had after the curse consoled her by assuring her that she would be saved and married by Sahadeva, one of the Pàõóavas. True to this, Bhànumatã was married to Sahadeva in the presence of Nàrada and Kçùõa. (Viùõu Parva, Chapter 90).

#<BHâNUMATä II># Daughter of Kçtavãrya. She was the wife of Ahaüyati, a king of the Påru line of monarchs. They had a son named Sàrvabhauma.

#<BHâNUMATä III># Daughter of Aïgiras. She was extraordinarily beautiful. (øloka 3, Chapter 218, Vana Parva, M.B.).

#<BHâNUSENA># A son of Karõa. He was killed in the battle by Bhãmasena. (øloka 27, Chapter 48, Karõa Parva, M.B.).

#<BHARADVâJA I># Another name of Dãrghatamas.\<**>\
\<**) Dãrghatamas is also called Bharadvàja. But the Bharadvàja of puràõic fame is not Dãrghatamas. Dãrghatamas is the son whom Bçhaspati illegitimately got of Mamatà, his brother's wife. There was then another legitimate child in the womb of Mamatà. Knowing this the devas told her 'Bharadvàja' meaning 'bear the brunt of two' and so the son of Bçhaspati got the name of Bharadvàja also. The real name of this son was Dãrghatamas or Vitatha. Dãrghatamas is not the Bharadvàja who was the father of Droõa. The famous Bharadvàja was the son of Atri. Dãrghatamas or Vitatha was the adopted son of Bharata, son of Duùyanta. (Bhàgavata and Kamparàmàyaõa. For details see under Bharata I and Dãrghatamas.>\

@<[Page 117a]>@

#<BHARADVâJA II># The sage Bharadvàja of Puràõic fame.
     1) %<General information.>% Ayodhyà Kàõóa of Kampa Ràmàyaõa states that this sage was the son of Atri Maharùi. He lived for many thousands of years. He is connected with Vàlmãki and the story of ørã Ràma. Bharadvàja was for many years a disciple of Vàlmãki. He was present with Vàlmãki when the hunter killed one of the couple of Krau¤ca. When Vàlmãki and Bharadvàja reached the shores of the river, Tamasà, that day Vàlmãki told Bharadvàja thus: "Look, Bharadvàja, 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 Vàlmãki taking the valkala from the disciple walked along the shore admiring the beauty of the forest trees and found on his way the historic Krau¤ca couple. (Sarga 2, Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     2) %<Bharadvàja and the study of Vedas.>% Bharadvàja 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 Bharadvàja. Undaunted he continued his studies. (Bhàgavata).
     3) %<Bharadvàja in the role of a magician.>% The à÷rama of Bharadvàja was in Citrakåña and ørã Ràma and Lakùmaõa in the beginning of their exile went to his à÷rama accepting his blessings. Bharata on his return from Kekaya knew about the exile of his brothers and hoping to bring them back to Ayodhyà went in search of them with a big retinue of soldiers and men. Keeping the retinue outside, Bharata went to the à÷rama of Bharadvàja. The latter decided to give Bharata and his people a grand reception and calling Vi÷vakarmà to his side asked him to arrange a royal banquet that night. Devas, Gandharvas, Apsarases, Aùñadikpàlas and all such people were invited for the night. Renowned dancers from devaloka like Ghçtàcã, Hemà, Vi÷vàcã Mi÷rake÷ã and Alambuùà appeared for entertainment. Even Vanaràjã took part in the dance. Dishes of food came to the guests of their own accord. The night came to an end wonderfully and at daybreak everything vanished and all were amazed at the magic of the sage. (Sarga 91, Ayodhyà Kàõóa, Vàlmãki Ràmàyaõa).
     4) %<Droõa's origin.>% Droõa was the son born to Bharadvàja of the celestial woman, Ghçtàcã. (see under Droõa).
     5) %<How Bharadvàja died once but was born again.>% See under Arvàvasu.
     6) %<The name Bharadvàja.>% This is how the connotation of the word is explained.
     "bhare'sutàn bhare ÷iùyàn bhare devàn bhare dvijàn bhare ca bhàryàmavyàjàd bharadvàjo'smi ÷obhane" (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 Bharadvàja). (Bhàgavata)
     7) %<Other details.>%
     (1) Bharadvàja once gave refuge in his à÷rama to Manoramà, daughter of the King of Kaliïga and her son. (See under Manoramà).
     (2) The sixth maõóala of ègveda contains the songs of Bharadvàja.
     (3) He was among the sages who once went to Dvàrakà and cursed Sàmba. (See under Sàmba).
     (4) Bharadvàja had a daughter Devavarõinã whom Vi÷ravas married and got the son, Kubera. (see under Kubera).
     (5) Once Bharadvàja was travelling through an uninhabited forest with his son when he became exhausted by hunger and he then begged of a ÷ådra, Pçthu, several cows. (øloka 107, Chapter 1, Manusmçti).
     (6) This sage took part in a birthday celebrations of Arjuna. (øloka 57, Chapter 122, âdi Parva, M.B.).
     (7) Because of the blessing of Bharadvàja Bharata got a son named Bhåmanyu. (øloka 22, Chapter 94, âdi Parva, M.B.).
     (8) Bharadvàja taught the secret of the missile âgenya to Agnive÷a. (øloka 39, Chapter 129, âdi Parva, M.B.).
     (9) He worshipped Brahmà sitting in the council of Brahmà. (øloka 22, Chapter 11, Sabhà Parva, M.B.).
     (10) This sage came to the battlefield during the Mahàbhàrata battle and requested Droõa to lay down his missile. (øloka 35, Chapter 196, Droõa Parva, M.B.).
     (11) Once Bhçgu Maharùi asked him some questions on the creation of this universe and Bharadvàja gave him satisfactory answers. (Chapter 182, øànti Parva, M.B.).
     (12) This sage performed the sacrifice Putrakàmeùñi, and gave a son to Divodàsa. (Chapter 30, Anu÷àsana Parva, M.B.).

#<BHARADVâJA III># The eldest son of the Agni, øamyu. (øloka 5, Chapter 219, Vana Parva, M.B.).

#<BHARADVâJA IV># A renowned sage. Bharata, a King of the Påru line of kings, had no sons and as he was spending his days in sorrow Marutta gave Bharata this Bharadvàja as a son. Bharadvàja who was by birth a brahmin from then onwards became a Kùatriya. (Matsya Puràõa 49. 27-39 and Vàyu Puràõa 99. 152158).

#<BHARADVâJA V># A maharùi born of the line of Aïgiras. He was the father of Yavakrãta and a friend of Raibhya, son of Vi÷vàmitra.
     Once Raibhya created a Kritya and that Kritya killed Bharadvàja's son Yavakrãta. Unable to bear the loss of his son Bharadvàja was preparing to give up his own life by jumping into the fire when Arvàvasu brought to life Yavakrãta and gave him to the sage. Immensely pleased at the regain of his son Bharadvàja ended his life on earth and went to heaven. (M.B., Vana Parva, 165-168)

#<BHARADVâJA VI># A brahmarùi who lived in the Pårvamanvantara. He was living on the shore of Gaïgà doing rigorous penance. One day desirous of conducting a special type of Yaj¤a he went to bathe in the river along with other sages. There he saw the celestial beauty, Ghçtàcã, standing in all splendour after her bath. Bharadvàja had seminal emission and from that was born a daughter, ørutavatã, to him. (Chapter 47, øalya Parva, M.B.).

#<BHARADVâJA VII># A great scholar well-versed in all the øàstras. He is the author of 'Dharmasåtra' and 'ørautasåtra'. (The Vi÷vavidyàlaya of Bombay keeps a hand written copy of his work ørautasåtra written in Pàõóu script).

#<BHâRADVâJA I># A Maharùi. It was he who convinced Dyumatsena, father of Satyavàn that he (Satyavàn) would be endowed with long life. (Vana Parva, Chapter 288, Verse 16).

#<BHâRADVâJA II># The collective name of a particular sect of preceptors mentioned in the Upaniùads. The Bçhadàraõyaka Upaniùad refers to this sect of preceptors as disciples of Bhàradvàja, Pàrà÷arya, Valàka, Kau÷ika, Aitareya, âsuràyaõa and Baijavàpàyana.

#<BHâRADVâJA III># A grammarian. According to the èktantra, pràti÷àkhya of Sàmaveda, it was Brahmà, who first composed the science of grammar. This science was taught by Brahmà to others in the following order: Brahmà to Bçhaspati, he to Indra, Indra to Bhàradvàja and he to his disciples.
     Pàõini has discussed the grammatical concepts of Bhàradvàja. èkpràti÷àkhya and Taittirãya have quoted the opinions of this grammarian.

#<BHARADVAJA(M)># A place of habitation in ancient Bhàrata. (øloka 68, Chapter 9, Bhãùma Parva, M.B.).

#<BHâRADVâJATäRTHA># One of the five sacred places (bathing ghàñs in sacred rivers). (See Varga).

#<BHâRADVâJä># A famous Indian river mentioned in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 29).

#<BHâRADVâJäPUTRA># A preceptor, who was a disciple of Pàrà÷arãputra. In the Bçhadàraõyakopaniùad he is referred to in many contexts as Vàtsãmàõóavãputra.

#<BHARAöä># One of the twentyseven constellations. Puõya is assured if one gives as gift a cow to a brahmin on that day. (øloka 35, Chapter 64, Anu÷àsana Parva, M.B.).

#<BHARATA I># Son of Duùyanta born of øakuntalà.
     1) %<Genealogy.>% Descending in order from Viùõu-Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvà-Pravira-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata.
     2) %<Birth.>% Duùyanta was once hunting in the forests when he hit a fawn with his arrow. The fawn fled to the â÷rama of Kaõva Muni and the king followed it. On reaching the â÷rama grounds he saw øakuntalà watering the plants helped by her companions Anasåya and Priyaüvadà. Duùyanta and øakuntalà fell in love with each other at first sight. Kaõva was absent from the â÷rama and they married according to the Gàndharva rites and øakuntalà became pregnant soon. The king gave her his signet ring as a sign of faith and left for his palace. When Duùyanta left her øakuntalà fell into a deep reverie and she never knew about the arrival of the arrogant sage, Durvàsas to the à÷rama. Durvàsas mistook her as disrespectful and cursed her saying that she would be forgotten by the man of whom she was thinking then. øakuntalà never knew about the curse also.
     Kaõva Muni when he returned to the â÷rama and knew everything, sent øakuntalà to the palace of Duùyanta. But King Duùyanta never recognised her and when øakuntalà was returning deeply grieved Menakà her mother, took her and left her in the à÷rama of Ka÷yapa. There øakuntalà delivered a son. The boy grew brave and fearless and he could subdue even the wildest of animals around there. Ka÷yapa, therefore, named him Sarvadamana.
     Once when Duùyanta was returning home after visiting Indra he saw øakuntalà, recognised her, and took her and the boy to his palace. This was the boy who later on became known as Bharata. (Chapter 73, âdi Parva, M.B.).
     3) %<Marriage and reign.>% Bharata was a partial incarnation of Mahàviùõu. 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 Bçhaspati forcibly married Mamatà the wife of his brother. Mamatà was pregnant then and when she conceived from Bçhaspati also she bore two children. On delivery she threw the child of Bçhaspati in the forests and went away with the other son.
     The Devas took care of the discarded child and named him Bharadvàja and gave the child to Bharata. Bharata gave the boy the name Vitatha (Dãrghatamas). Bharata ruled over his land for twentyseven thousand years and the land was, therefore, called Bhàrata. (øloka 96, Chapter 2, âdi Parva, M.B.).
     After ruling the land ideally he left for the forests entrusting the land to his son, Vitatha. (Navama Skandha, Bhàgavata).
     Vitatha also was called Bharata and he had five sons: Suhotra, Suhota, Gaya, Garbha and Suketu. (Chapter 278, Agni Puràõa).

#<BHARATA II># Son of Da÷aratha.
     1) %<Genealogy.>% Descending in order from Viùõu-Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvatamanu-Ikùvàku-Vikukùi-øa÷àda-Kakutstha-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Harya÷va-Vasumanas-Sudhanvà-Trayyàruõa-Satyavrta-(Tri÷aïku)-Hari÷candra-Rohità÷va-Harita-Cu¤cu-Sudeva-Bharuka-Bàhuka-Sagara-Asama¤jas-Aü÷umàn-Bhagãratha-ørutanàbha-Sindhudvãpa-Ayutàyus-ètuparõa-Sarvakàma-Sudàs-Mitrasaha (Kalmàùapàda)-A÷maka-Målaka-Khañvàïga (Dilãpa, Dãrghabàhu)-Raghu-Aja-Da÷aratha-Bharata.
     2) %<Birth.>% Da÷aratha, King of Ayodhyà, had three wives: Kausalyà, Kaikeyã and Sumitrà. Kausalyà gave birth to ørã Ràma, Kaikeyã to Bharata and Sumitrà to Lakùmaõa and øatrughna. Kaikeyã, mother of Bharata, was the sister of Yudhàjit, Ràjà of Kekeya. Bharata was born on the day of Påya. (øloka 14, Sarga 18, Vàlmãki Ràmàyaõa)
     Da÷aratha remained in sorrow without children for a very long time and then he performed a Putrakàmeùñi yàga (A sacrificial ceremony to get children) with the Maharùi èùya÷çïga 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 Da÷aratha became pregnant. (Sarga 15, Bàlakàõóa, Vàlmãki Ràmàyaõa).
     3) %<Till the end of ørã Ràma's forest life.>% The sons of Da÷aratha married the daughters of Janaka, King of Mithilà. ørã Ràma married Sãtà, Bharata, Màõóavã, Lakùmaõa, ærmilà and øatrughna, ørutakãrtã.
     Da÷aratha made arrangements to crown Ràma as King and then leave for the forests and lead an ascetic life. At that time Bharata and øatrughna were in the country of Kekaya with their uncle, Yudhàjit. When the day of coronation was drawing near Kaikeyã demanded of Da÷aratha the execution of two boons which were once promised by Da÷aratha 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 Ràma to the forests for a period of fourteen years. Da÷aratha was shocked to hear that. But, without any hesitation, Ràma and Lakùmaõa accompanied by Sãtà went to the forests and Da÷aratha 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 øatrughõa reached Ayodhyà. Though they were not informed of the death of their father they were worried all the way because of the several bad omens which they saw. On entering Ayodhyà they were shocked to find all the roads desolate and arriving at the palace they found it silent and gloomy. Kaikeyã 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 øatrughna intervened and swept away the sword before it fell at its aim. This strong move of øatrughna 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 Sannyàsã and started to go to the forests. øatrughna followed his brother. Vasiùñha 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. Vasiùñha and Arundhatã in a chariot in the front, Kausalyà and Sumitrà in another next to it and Bharata and øatrughna closely following the chariots, walking. People joined the procession from behind. The great crowd of people reached the banks of the river Gaïgà. Guha coming to know of the great exile of people from Ayodhyà through spies went and saw Bharata, at first in disguise, and later as himself made his acquaintance. He then took Bharata and øatrughna across the river to the presence of øri Ràma at Citrakåña.
     When they reached Citrakåña only Bharata-øatrughna, Vasiùñha and Arundhatã, Kausalyà and Sumitrà entered the à÷rama of ørã Ràma, all the others remaining outside. When Ràma and Lakùmaõa were told about the death of their father they were filled with grief. All the sons, then, Vasiùñha officiating, performed the obsequies of their father. Ràma and Bharata then discussed the future. ørã Ràma 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. ørã Ràma then gave his sandals to Bharata who accepting the same with due respect returned home followed by others. On reaching Ayodhyà Bharata did not go to the royal palace which he considered as empty because of the absence of his brother, Ràma and abhorrent because of the presence of his mother, Kaikeyã. Instead, he went to a nearby village called Nandi and installing the sandals there lived there and ruled the country.
     4) %<Return of ørã Ràma.>% ørã Ràma when he came back to Ayodhyà after fourteen years was crowned King. Bharata got two sons of his wife Màõóavã, Subàhu and øårasena. While they were thus living happily in Ayodhyà, message was sent through an ascetic by Yudhàjit 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 Ràma 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 ørã Ràma gave up his life in Sarayå river and rose to heaven as Viùõu Bharata and øatrughna also gave up their lives and took the forms of the conch and the wheel which adorn the hands of Viùõu. (Uttara Ràmàyaõa).

#<BHARATA III># A son of èùabha.
     1) %<Genealogy and birth.>% Descending in order from Viùõu-Brahmà-Svàyambhuvamanu-Priyavrata-Agnãdhra-Nàbhi-èùabha-Bharata.
     Emperor Priyavrata partitioned his empire to his eight children. Agnãdhra got Jambudvãpa. Agnãdhra had nine sons: Nàbhi, Kimpuruùa, Harivarùa, Ilàvçta, Ramya, Hiraõvan, Kuru Bhadrà÷va and Ketumàla. On the death of the father Jambudvãpa was divided into nine states and Nàbhi got the land called Hima. Nàbhi married Merudevã and got a son, èùabha. èùabha had a hundred sons and Bharata was the eldest. (Chapter 1, Aü÷am 2, Viùõu Puràõa).
     2) %<Marriage, administration and entry into â÷rama life.>% Bharata took over the administration of the kingdom at the death of his father, èùabha. He married Pa¤cajanã daughter of Vi÷varåpa. They had five sons, Sumati, Ràùtrabhçt, Sudar÷ana, âvaraõa and Dhåmraketu. The Pa¤cama Skandha of Bhàgavata contains a statement to the effect that India got the name Bhàrata from this king. (It is worthwhile remembering at this juncture a previous statement that the name Bhàrata was obtained from Bharata, son of Duùyanta). Bharata like his forefather was very erudite and affectionate and always respected his duties. He always meditated on Brahmà and in his heart there shone the Paramapuruùa in the figure of Vàsudeva adorned with Srãvatsa, Kaustubha, Vanamàlà, øaükha, Cakra, Gadà and Padma. He ruled the country for a crore of years and after that dividing the country among his sons went to the à÷rama of Pulaha Maharùi to spend the rest of his life there. On the rocks lying in the river flowing in front of the â÷rama were the marks of Cakra on one side and Nàbhi on the other and the river therefore came to be known as Cakranàbhi. Bathing in this river and doing påjà Bharata lived there oblivious of the world outside. (Pa¤cama Skandha, Bhàgavata).
     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 Brahmàkùara. One day a thirsty pregnant deer went to drink water in a nearby pond. As it was drinking it heard the loud roar of a lion nearby. Frightened the poor animal without even waiting to quench its thirst ran into the forest and on its way delivered a child and the deer-babe fell into the river. The deer exhausted and tormented by fear ran into a cave and fell down dead. Bharata happened to see the new-born deer floating on the river and took it to his à÷rama. From then onwards Bharata's mind was diverted from the spiritual to the mundane effort of taking care of the young deer. The deer followed him wherever he went and if it did not turn up in time in the evening after grazing Bharata went about in search of it weeping. Years went by and Bharata became old and died with the name of the deer on his lips. (Pa¤cama Skandha, Bhàgavata).
     4) %<Rebirths of Bharata.>% Because he died with the thought of the deer in his mind he was reborn as a deer. The deer was aware of his previous birth and regretted that he spent the life of a man for the sake of a deer. The deer, therefore, left the house of his mother in the mountain of Kàla¤jara and went to the à÷rama of Pulaha. The pious animal daily bathed in the river and died there on the bank of that river. So in its next life the deer was born as the son of a brahmin in the line of Aïgiras. That brahmin had two wives and got nine sons of his first wife and one of the second. The son born to the second wife was none other than Bharata. In due course the brahmin died and his second wife jumped into the funeral pyre and ended her life. Thrown an orphan Bharata became a puppet in the hands of his brothers. Bharata was asked to look after the cattle and fields of his brothers for his living. With great forbearance Bharata did all he was told.
     One day Bharata was keeping watch over the fields of his brothers. It was midnight. In the neighbourhood the Caõóàlas were making merry over the birth of a child to one of the women. Some of them were bringing a man bound by ropes to be given as 'Narabali' to the goddess Kàlã. (Narabali is the offering of a human being with his head cut off to propitiate a deity). On the way the man escaped and the disappointed Caõóàlas were roaming about in search of a substitute when they came across Bharata keeping watch over the fields. Immediately he was bound by ropes and taken before the idol of Kàlã. The effulgence of the brahmin astounded Kàlã and getting angry for bringing such a pious brahmin for sacrifice she devoured the Caõóàlas and allowed the brahmin to go free.
     Escaping from there Bharata reached a village walking all the way. That village was being ruled over by a king called Rahågaõa and that king was going to see Bhagavàn Kapila Maharùi along the banks of the river Ikùumatã in a palanquin. The palanquin had not enough bearers and so the brahmin was asked to join the team of bearers. As they were moving the palanquin shook because of the wrong steps kept by Bharata. The king reprimanded Bharata and Bharata then gave the king fitting replies based on the ethics of Vedànta. The erudition of Bharata greatly impressed the king and he stepped down from the palanquin and bowed to Bharata.
     Bharata went from there to the forests singing devotional songs in praise of Viùõu and at last attained salvation. (Pa¤cama Skandha, Bhàgavata).

#<BHARATA IV># A sage and the famous author of Nàñya÷àstra. He was a critic who lived around the year 400 B.C. His book on Nàñya÷àstra (Histrionics) is world famous. Kàlidàsa in the second act of his drama, Vikramorva÷ãya states that this Bharata used to coach the devas in the art of acting. Nàñya÷àstra is a book comprising thirtyseven chapters dealing with the art of dance and music. He has written in detail about the four Alaükàras, Upamà, Dãpaka, Råpaka and Yamaka and also about the ten requisites of a Kàvya. He has not forgotten to write about the defects and demerits of Kàvya also. Commentaries on Nàñya÷àstra have been written by lions in the profession: Mitragupta, Harùavardhana, øaïkuka, Udbhaña, Bhaññanàyaka and Abhinavagupta. Of these 'Abhinavabhàratã' the commentary written by Abhinavagupta is the only one freely available now.

#<BHARATA V># The Mahàbhàrata speaks about a few other Bharatas who were sons of Agni. øamyu is a son of Agni known as Bharata. This Bharata has got another name, ærjja. (øloka 6, Chapter 219, Vana Parva, M.B.). There is an Agni of name Bharata with a son named Bhàrata. When this Agni is propitiated one gets healthy and strong and so this Agni is called Puùñimàn also. (øloka 7, Chapter 219, Vana Parva, M.B.). There is another Bharata son of an Agni called Adbhuta. It is this Agni that burns dead bodies. As this Agni lives permanently in Agniùñoma Yaj¤as; it gets the name of Niyata also. (øloka 6, Chapter 222, Vana Parva, M.B.).

#<BHâRATA># (MAHâBHâRATA). An epic written by Vyàsa.
     1) %<General information.>% The Mahàbhàrata is an epic. Bharata is acclaimed as the first emperor of Bhàrata. The theme of this great epic is the fight between the two lines of princes belonging to the dynasty of Bharata. That is why the book is called Mahàbhàrata. The great size of the volume and the greatness of the wisdom contained therein have contributed much to its getting the name, Mahàbhàrata. Once the devas put the Mahàbhàrata in one pan of a balance and the Vedas in the other pan. Then the devas were convinced that the Mahàbhàrata weighed more than all the Vedas put together. (ølokas 269-271, Chapter 1, âdi Parva, M.B.).\<*>\ This book contains over a lakh of verses. There is no subject on earth which is not dealt with in the Mahàbhàrata. None of the world's epics is so big as Mahàbhàrata. In size the Mahàbhàrata is double that of Homer's Iliad and Odyssey put together. The following poem about it is worth mentioning now:
     "yathà samudro bhagavan yathà ca himavàn giriþ / khyàtàvubhau ratnanidhã tathà bhàratamucyate //" Mahàbhàrata is not a mere epic. It is a whole literature in itself containing a philosophy which has been an unfailing and perennial source of spiritual strength to the people of India. Above all it has for its core the Gãtà which is perhaps the noblest of scriptures.
     The Mahàbhàrata comprises eighteen books, each book being called a Parva. There are 2109 chapters in it, the chapters differing in size. Besides, there is an annexe called Harivaü÷a which deals with the life and history of ørã Kçùõa.
     2) %<Contents.>% The contents of each Parva are succinctly given below: The Parvas are so named as to give a hint of their central theme.
     (1) %<âdi Parva.>% (âdi = beginning). Pàõóu and Dhçtaràùñra, king of the Candra dynasty, are brothers. Bhãùma brought them up. Dhçtaràùñra was born blind and he got a hundred children of his wife Gàndhàrã. They were called the Kauravas. Pàõóu had two wives Kuntã and Màdrã and got of them five sons called the Pàõóavas headed by the eldest Yudhiùñhira.
     (2) %<Sabhà Parva>% (Sabhà = court). The Pàõóavas and Kauravas lived together in the court at Hastinàpura. There, the Kauravas entered into a game of dice with Yudhiùñhira and through the deceitful tactics engineered by the keen-witted øakuni, Yudhiùñhira was defeated and he lost everything he possessed. The Pàõóavas were then compelled to go into exile to the forests for twelve years and spend another year after that incognito. If they were found out during that period of incognito they were to go into exile for another term of twelve years. The Pàõóavas accompanied by Pà¤càlã left for the forests.
     (3) %<Vana Parva>% (Vana = forest). This is one of the longest of Parvas and describes the life of the Pàõóavas in the forest Kàmyaka. The well known stories 'Nala Carita' and 'Kiràtàrjunãya' are told in this Parva'.
     (4) %<Viràña Purva.>% (Viràña = name of a King). The Pàõóavas after completing their term of exile in the forests spent the year of their life in incognito at the court of King Viràña. Many wonderful events took place during their stay there and this Parva deals in detail about them.
     (5) %<Bhãùma Parva>% (Bhãùma = The first Generalissimo of the Kauravas). The great Mahàbhàrata war was fought in the vast expanse of Kurukùetra lying to the northwest of Delhi. Bhãùma was the first generalissimo of the Kauravas and Dhçùñadyumna of the Pàõóavas. Vyàsa describes the events of the battle classifying it according to the generalissimos of the Kaurava army giving the four generalissimos a Parva each. Bhãùma fought for ten days and was struck down on the tenth day by an arrow from Arjuna.
     (6) %<Droõa Parva>% (Droõa = The second Generalissimo). When Bhãùma fell Droõa took charge as the supreme commander. This Parva deals with the fight under his command. Droõa was killed in the end by Dhçùñadyumna.
     (7) %<Karõa Parva.>% (Karõa = The third generalissimo). This Parva deals with the war under the command of Karõa. Karõa fell in the end at the hands of Arjuna.
     (8) %<øalya Parva.>% (øalya = The fourth and last of the Generalissimos). When Karõa fell øalya took over charge of the Kaurava army. As the war was coming to an end most of the big warriors of the Kaurava army were killed. In the end Bhãma and Duryodhana met in a grim fight with maces in which Duryodhana was killed. This Parva deals with the final stage of the battle.
     (10) %<Sauptika Parva.>% (Sauptika = pertaining to sleep). This Parva tells us the tragic story of how Kçpàcàrya, Kçtavarmà and A÷vatthàmà who were the only three left with Duryodhana after the great battle went into the camp of the Pàõóavas at night and killed all the brave warriors of the Pàõóava army, excepting the Pàõóavas, who were sleeping in their camp unaware of the foul play lying ahead.
     (11) %<Strã Parva.>% (Strã = woman). This Parva deals with the great lamentation in the battlefield, after the war, of Gàndhàrã and other women.
     (12) %<øànti Parva.>% Yudhiùñhira was crowned king and even at that time Bhãùma was lying on his bed of arrows awaiting death. Before taking up his duties of the state Yudhiùñhira went to where the grandsire lay dying and took his blessing and instruction in dharma. This instruction of Bhãùmàcàrya to King Yudhiùñhira of the three dharmas, Ràjadharma, âpaddharma and Mokùadharma is the famous øanti Parva.
     (13) %<Anu÷àsana Parva.>% (Anu÷àsana = Instruction). Bhãùma still on his death-bed continues his instructions on several topics, like duty, freedom and fasting, giving entertaining stories to illustrate the essence of his teaching. This Parva is devoted to this.
     (14) %<â÷vamedhika Parva.>% (A÷vamedha = yàga conducted by emperors). This Parva deals with the yàga conducted by Yudhiùñhira when he became the emperor of Bhàrata.
     (15) %<â÷ramavàsika Parva.>% (â÷ramavàsa = life in a hermitage). Dhçtaràùñra, the blind and his wife Gàndhàrã accompanied by Kuntã left for the forests and lived there for two years in a hermitage. One day the forest caught fire and the three without trying to escape sat on the ground facing eastwards in yoga posture and calmly gave up themselves to the flames. This is dealt with in this Parva.
     (16) %<Mausala Parva.>% (Mausala = Mace). This Parva gives the story of how the Yàdavas fought against each other with maces and were destroyed and how Dvàrakà sank down into the ocean. It describes the death of ørã Kçùõa and Balaràma also.
     (17) %<Mahàprasthànika Parva.>% (Mahàprasthàna = Death). Dharmaputra entrusts his kingdom to his successor and alongwith his four brothers and wife Pà¤càlã sets out on a long journey to Mahàmeru never to return. This journey to death is detailed in this Parva.
     (18) %<Svargàrohaõa Parva.>% (Svarga = Heaven). This Parva describes the entry of the Pàõóavas and their relatives into Svarga, heaven.
     3) %<Mode of Narration.>% Most of the verses in the Mahàbhàrata are in the Anuùñup metre. At certain places other metres also have been used. There are prose pieces also in it. There are twenty notable pieces, three in âdi Parva, seven in Vana Parva, seven in øànti Parva and three in Anu÷àsana Parva. All the pieces are statements by realised souls. The style of the poetry is simple and the method of presentation lively. At times the imagination of the poet extends up to the horizon. Though there is a flow of spiritualism throughout the matter is purely mundane.
     4) %<Authorship.>% Bhagavàn Vyàsa is believed to be the author of Mahàbhàrata. He was a contemporary of the Pàõóavas and the Kauravas. Many of the events of the Mahàbhàrata were personally witnessed by Vyàsa. He took three years to write this book. The following ÷lokas will support the above:
     "kururàja kulasthànàü dçùñaü vçttaü ca yatsthitam / tatsarvaü bhagavàn vyàso varõayàmàsa bhàrate. // (padma puràõa) tribhirvarùaiþ sadotthàyi kçùõadvaipàyano muniþ / mahàbhàratamàkhyànaü kçtavànidamuttamam. //" (øloka 55, Chapter 62, âdi Parva). The Varàha Puràõa states that Vyàsa composed the Mahàbhàrata at a period when the end of Dvàpara yuga merged with the dawn of the Kaliyuga. The Bhàgavata states that ørã Kçùõa passed away on the first day of Kaliyuga. The Bhàgavata is devoted to admire and praise the life of ørã Kçùõa. This book also is written by Vyàsa. This ÷loka found in the first Chapter of âdi Parva clears the doubt:
     "vàsudevasya màhàtmyaü pàõóavànàü ca satyatàm / durvçttaü dhàrttaràùñràõàü uktavàn bhagavànçùiþ. //" The original name of the Bhàrata which Vyàsa composed was 'Jaya'. In the first Chapter of âdi Parva is this ÷loka to support this statement:
     "nàràyaõaü namaskçtya naraü caiva narottamaü/ devãü sarasvatãü caiva tato jayamudãrayet//" After the death of the Pàõóavas and the Kauravas the disciples of Vyàsa, Sumantu, Jaimini, Paila, øuka and Vai÷ampàyana gave this book great publicity. They wrote books based on this story of Bhàrata of which only the 'Bhàrata' of Vai÷ampàyana and the A÷vamedha Parva of Jaimini are now available.
     Vyàsa's Bhàrata was first expounded by Vai÷ampàyana at the Sarpa-satra of Janamejaya. At the request of Janamejaya, Vai÷ampàyana added some more facts to the original work known then as 'Jaya'. Jaya with the accretions came to be known as Bhàratasaühità. Såta who narrated this story to øaunaka and others at the forest of Naimi÷a added some more matter to the Bhàratasaühità and made it larger. The present Mahàbhàrata is this expanded edition.
     The following facts prove that the Mahàbhàrata has thus passed through three stages of evolution:
     1) This book is known by three names: Jaya, Bhàratasaühità and Mahàbhàrata.
\<1) "(a) jayo nàmetihàso'yaü ÷rotavyo vijigãùuõà (÷loka 22, chapter 62, àdi parva). (b) caturviü÷ati sàhasrãü cakre bhàratasaühitàm upàkhyànairvinà tàvad bhàratam procyate budhaiþ (÷loka 78, chapter 1, àdi parva). (c) refer to the ÷loka given in para 1.">\
     2) There is a reference to the three parts of the book in øloka 66, Chapter 1 of âdi Parva.
\<2) "manvàdi bhàrataü kecid àstikàdi tathàpare tathopari caràdanye vipràþ samyagadhãyire.">\
     3) There are three different opinions regarding the total number of ÷lokas in the Mahàbhàrata. According to Ugra÷ravas there are 8800 verses, according to Vyàsa 24000 verses and according to another statement a lakh of verses.
\<3) "idaü ÷atasahasraü tu lokànàm puõyakarmaõàm upàkhyànaiþ saha j¤eyamàdyaü bhàratamuttamam caturvim÷ati sàhasrãü cakre bhàratasaühitàm upàkhyànairvinà tàvad bhàrataü procyate budhaiþ aùñau ÷lokasahasràõi aùñau ÷loka÷atàni ca ahaü vedmi ÷uko vetti sa¤jayo vetti và na và." (âdi Parva, Chapter 1).>\
     4) The narration appears to be of three different kinds, descriptive, philosophical and oratorical, indicative of three different authorships.
     5) Såta and Vai÷ampàyana have made accretions to the original work 'Jaya' of Vyàsa.
     Viewed with these facts we are led to believe that Vyàsa has composed only the very essence of Mahàbhàrata comprising 8800 ÷lokas and that work was known as 'Jaya' as referred to in the first invocatory verse of the epic. Vai÷ampàyana added a few verses of his own and brought the number to 24,000 and gave the book the name of 'Bhàratasaühità'. It was Såta who made many more additions and made the book so big as to fetch it the name of 'Mahàbhàrata'. The epic which is now current among us contains a lakh of verses and it took perhaps centuries to get this transformation of the book from 'Jaya' to 'Mahàbhàrata'.
     6) %<Period of publication.>% The Kali Varùa starts from 3102 B.C. The great Mahàbhàrata war was fought at a period when the end of Dvàpara yuga merged into the dawn of Kali yuga as could be gathered from the following verse from the epic:
     "antare caiva sampràpte kalidvàparayorabhåt / samantapa¤cake yuddhaü kurupàõóavasenayoþ. //" (øloka 13, Chapter 2, âdi Parva). So it can be deduced that the great war was fought round about 3102 B.C. Dhçtaràùñra lived for eighteen years after the great battle and the Pàõóavas ruled the country for 36 years. (Strã Parva, M.B.). It was when ørã Kçùõa died that the Pàõóavas ended their rule and commenced the Mahàprasthàna. So it can be surmised that ørã Kçùõa lived for 36 years after the war. ørã Kçùõa died on the first day of Kali yuga, 3102 B.C. Therefore it is clear the Mahàbhàrata battle was fought in 3138 B.C. There are indications in other puràõas to support this theory. There was that rare phenomenon of a Saptagraha yoga (Combination in astronomical position of seven planets) while King Parãkùit, son of Arjuna, was ruling the country.\<**>\ This happened in a month of Màgha (January) and a probe into the dates of such previous occurrences revealed that a similar one had happened in the month of Màgha in the years 3177 and 477 B.C. (The next one is to happen in 2223 A.D.). This phenomenon repeats itself in every hundred years and so it is to be believed that one of the kind happened in 3077 B.C. precisely during the period of Parãkùit. It is therefore confirmatory to the statement that the great war occurred in 3138 B.C.
     The Pàõóavas ruled the country for 36 years after the war and Vyàsa wrote this divine epic after the death of the Pàõóavas. Vyàsa took three years to complete his work. Therefore it can be well concluded that Vyàsa wrote the epic in 3100 B.C. The Pàõóavas commenced their Mahàprasthàna after entrusting the administration of the state into the hands of Parãkùit. This must have happened in 3102 B.C. Parãkùit ruled the country for 60 years and so his son Janamejaya became King in 3042 B.C. It was after two years of his becoüing King that he conducted the Sarpasatra and it was at this Sarpasatra that Vai÷ampàyana first expounded 'Jaya' (Mahàbhàrata) to the sages assembled there.
     This fixing of the date of Mahàbhàrata is based on the conclusions arrived at by the pandits of Bhàrata, but foreign chronologists differ from us. They argue that it was in the 10th century B.C. that the Mahàbhàrata battle took place on the strength of the following:
     The theme of the Mahàbhàrata is a fight between Kurus and Pà¤càlas. After the war the two join and there is a statement in the Yajurveda of a people formed by the merger of the two. Therefore the great war should have happened in the 10th century B.C. It was a period of hero-worship and songs on the heroic deeds of the Kurus and Pàõóavas were sung and handed over from one generation to the other and gradually those songs took shape in the form of the Mahàbhàrata.
     There is another school of thought. In the Mahàbhàrata, Brahmà is given great prominence. But in Vedic times Brahmà was not counted at all. During the golden period of the Buddhists Brahmà had a conspicuous hold on Hinduism. Therefore it should be deduced that the Mahàbhàrata was written during the 6th century B.C. Then there were about 8,000 verses in the Mahàbhàrata.
     Towards the second stage of Mahàbhàrata the epic grew in size bringing into its fold about 24,000 ÷lokas. It was at this stage that the Mahàbhàrata got a vaiùõavite colour and ørã Kçùõa was adored as an incarnation of Viùõu. Megasthenes who visited India in 300 B.C. records that the majority of Hindus were vaiùõavites at that period. There are references in certain parts of the Mahàbhàrata to Greeks and Buddhists. Therefore a set of foreign chronologists conclude that those portions of the Mahàbhàrata could have been written only after Buddha and after the attack on Bhàrata by the Greeks i.e. by 300 B.C.
     The third stage of the Mahàbhàrata is its present form and it was at this stage that it included new philosophy in it. The Dharmasaühità of Manusmçti became popular in the fifth century A.D. and therefore the third stage of the Mahàbhàrata must have started before that, in the 3rd century A.D.
\<*) "purà kila suraiþ sarvaiþ sametya tulayà dhçtam caturbhyaþ sara{??}asyebhyo vedebhyo hyadhikaü yadà tadà prabhrti loke'smin mahàbhàratamucyate mahatve ca gurutve ca dhriyamàõaü ya÷o'dhikam mahatvàd bhàravatvàc ca mahàbhàratamucyate.">\
\<**) (a) Saptarùayo maghàyuktàþ kàle pàrikùite ÷atam (Matsya puràõa 271. 46). (b) Te tu pàrãkùite kàle maghàsvàsan dvijottama (Visnu puràna 4, 24, 106).>\

#<BHâRATA II># (Bhàratavarùa. India).
     The puràõas describe the Earth to be constituted of seven continents: Jambådvãpa, Plakùadvãpa, øàlmalãdvãpa, Ku÷advãpa, Krau¤cadvãpa, øàkadvãpa and Puùkaradvãpa. Of these India is Jambådvãpa.
     The Bhàratavarùa was constituted of nine islands at that time in the following positions: In the centre was Ilàvçta and to the east was Bhadravarùa. To the south-east was Hiraõyaka and to the south was Bhàrata. To the southwest was Hari and to the west was Ketumàla. To the north-west was cambaka and to the north was Kuruvarùa. Beautiful Kiüpuruùa varùa stood to the north-east of Ilàvçta. There was neither the passage of time nor the fear of ageing or death in any of these continents excepting Bhàratavarùa.
     This Bhàratavarùa itself is a group of nine islands each separated from the other by oceans and thus made not easily accessible between each other. Indradvãpa, Ka÷erumàn, Tàmraparõa, Gabhastimàn, Nàgadvãpa, Kañàha, Siühala and Vàruõa are the eight others and the ninth is this island of Bhàratavarùa. This island is called Kumàra also. On the eastern boundary of this island live Kiràtas, on the western side, Yavanas, on the southern boundary ândhras and on the north Turuùkas. In the Centre live the Bràhmins, Kùatriyas, Vai÷yas and øådras. The eight sacred mountains of this place are Mahendra, Malaya, Sahya, øuktimàn, èkùaparvata, Vindhya and Pàriyàtra. There are several other mountains also in Madhyaprade÷a. They are: Kolàhala, Vaibhràja, Mandara, Durddhara, Vàtadhåma, Vaidyuta, Mainàka, Sarasa, Tuïgaprastha, Nàgagiri, Govardhana, Ujjayanta, Puùpagiri, Arbuda, Raivataka, èùyamåka, Gomanta, Citrakåña, Kçtasmara, ørãparvata and Koïkaõa. This place is inhabited by âryas and Mlecchas. The rivers which they use for drinking water are the following:
     Sarasvatã, Pa¤caråpà, Kàlindã, Hiraõvatã, øatadru, Candrikà, Nãla, Vitastà, Iràvatã, Kuhå, Madhurà, Hàraràvi, U÷ãrà, Dhàtakã, Rasà, Gomatã, Dhåtapàpà, Bahudà, Dçùadvatã, Nisvarà, Gaõóakã, Citrà, Kau÷ikã, Vadhåsara, Sarayå and Lohitya. All these rivers originate from the base of Himavàn. Those originating from Pàriyàtra are: Veda÷mçti, Vedasvanã, Vçtraghnã, Sindhu, Parõà÷à, Nandinã, Pàvanã, Mahã, øarà, Carmmaõvatã, Låpi, Vidi÷à, Veõumatã, Citrà and Oghavatã. Those flowing down from the èkùaparvata are: øoõa alias Mahànada, Narmadà, Surasà, Kriyà, Mandàkinã, Da÷àrõa, Citrakåñà, Devikà, Citrotpalà, Tamasà, Karatoyà, Pi÷àcikà, Pippala÷reõã, Vipà÷à, Va¤jjulàvatã, Satsantajà, øuktimatã, Cakriõã, Tridivà, Vasu, Valguvàhinã. From the base of Vindhya flow down the following rivers: øivà, Payoùõã, Nirvindhyà, Tàpã, Veõà, Niùadhàvatã, Vaitaraõã, Sinãbàhu, Kumudvatã, Toyà, Revà, Mahàgaurã, Durggyà and Anta÷÷ivà. Those originating from the base of Sahya are the following great rivers: Godàvarã, Bhãmarathã, Kçùõà, Veõyà, Saridvatã, Viùamàdrã, Suprayogà, Vàhyà, Kàverã, Dugdhodà, Nalinã, Vàrisenà, and Kalasvanà. Those arising from øuktimàn are the following: Kçtamàlà, Tàmravarõã, Va¤jjulà, Utpalàvatã, øunã and Sudàmà. All these rivers are very sacred and are considered to be absolvers of sins, mothers of the universe and wives of oceans. There are bad rivers also besides these.
     The Madhyaprade÷a comprises the following states: Matsya, Ku÷ådra, Kuõóala, Pà¤càla, Kosala, Vçka, øaka, Barbara, Kaurava, Kaliïga, Vaïga, Aïga and Marmaka. The states lying to the north are the following: âbhãra, øàñhyadhànaka, Bàhlãka, Vàtadhàna, Abhãra, Kàlatoyada, Aparànta, øådra, Pahlava, Kheñaka, Gàndhàra, Yavana, Sindhu, Sauvãra, Bhadraka, øàtadrava, Lalittha, Pàràvata, Måùika, Màñhara, Urukadhàra, Kekaya, Daü÷ana, Kàmboja, Darada, Aïga, Lokika, Veõa, Tuùàra, Bàhya, Todara, âtreya, Bhàradvàja, Prasthala, Da÷eraka, Lambaka, Tàvakàràma, Cådika, Taügaõa, Alasa, âlibhadra, Kiràta, Tàmasa, Haüsamàrga, Supàr÷va, Gaõaka, Kålåta, Kurhika, Cårõa, ærõapàda, Kukkuña, Màõóavya and Pàõavãya. Those lying to the east are the following:
     Aïga, Vaïga, Madgurava, Antarggiri, Bahirggiri, Pravaüga, Vàügeya, Màüsàda, Baladantika, Brahmottara, Pràvijaya, Bhàrgava, âïgeya, Marùaka, Pràgjyotiùa, Vçùaddhra, Videha, Malla, Tàmraliptaka, Magadha and ânanda. The states lying to the south are the following: Puõóra, Kerala, Cola, Kulya, Jànuka, Måùikàda, Kumàràda, Mahà÷aka, Mahàràstra, Màhiùika, Kaliïga, âdãra, Vai÷ikya, âraõya, øabara, Pulinda, Vindhya÷aileya, Vidarbha, Daõóaka, Paurika, Sàrika, A÷maka, Bhogavardhana, Naimika, Kuntala, ândhra, Udbhida and Nalakàraka. The western states are: øårppàraka, Vàridhàna, Durga, Càlãkaña, Pulãya, Sunãla, Tàmasa, Tàpasa, Kàraskara, Bhåmi, Nàsikànta, Sunarmmada, Dàrukaccha, Sumàheya, Sàrasvata, Vàtsiya, Suràùñra, âvantya and ârbuda. The follwoing states lie adjacent to Vindhya: Kàråsa, Ekalavya, Mekala, Utkala, Uttamarõa, Da÷àrõa, Gopta, Kikarava, Tosala, Kosala, Traipura, Khelli÷a, Turaga, Tuübara, Vahela, Niùadha, Anåpa, Tuõóikera, Vãtihotra and Avanti.
     There are a few more states which lie attached to mountains: Niràhàra, Haüsamàrga, Kupatha, Taügaõa, Kha÷a, Kañha, Pràvaraõa, ærõa, âplaùña, Suhåhuka, Trigartta, Kiràta, Tomara, Sa÷ikha and Adrika. (Chapter 13, Vàmana Puràõa).
     (See the map of Pauràõika Bhàrata).

#<BHâRATASAýHITâ># Another title of the Mahàbhàrata. (See Bhàrata I).

#<BHâRATä># A famous river mentioned in the Puràõas. It is stated in Verse 25, Chapter 222 of the Vana Parva that Agni (fire) originated in this river.

#<BHARATI># Daughter of the Agni called Bharata. (øloka 9, Chapter 219, Vana Parva, M.B.).

#<BHâRAVI># A Sanskrit poet who flourished in the 6th century A.D. He is the author of the mahàkàvya called Kiràtàrjunãya. Raghuvaü÷a, Kumàrasambhava, Kiràtàrjunãya, øi÷upàlavadha and Naiùadha are the five Mahàkàvyas in Sanskrit with established reputation. In the Ehole records of A.D. 634 Bhàravi is held up in praise along with Kàlidàsa.\<*>\ The theme of Kiràtàrjunãya is øiva, in the guise of a hunter, attacking Arjuna immersed in penance. Bhàravi's literary style is simple and sweet. In the use of similes he is second only to Kàlidàsa. Among his books only Kiràtàrjunãya has been found out yet.
\<*) Yenàyoji na ve÷ma sthiram arthavidhau vivekinà jinave÷ma/ Sa jayatàü ravikãrtiþ kavità÷rita-Kàlidàsa-Bhàravikãrtiþ.//>\

#<BHARGA I># Grandson of Divodàsa, a King of the Påru line. Divodàsa got a son named Pratardana. Bharga and Vatsa were the sons of Pratardana. (Chapter 278, Agni Puràõa).

#<BHARGA II># A synonym of øiva.

#<BHARGA(M)># A village of ancient India. (øloka 51, Chapter 9, Bhãùma Parva, M.B.).

#<BHâRGAVA># One who belongs to the Bhçgu dynasty. (See Bhçgu).

#<BHâRGAVA(M)># A city in ancient India. (Bhãùma Parva, Chapter 9, Verse 50).

#<BHARMYAøVA># A famous king of Pà¤càla De÷a. He had five heroic sons headed by Mudgala. (Navama Skandha, Bhàgavata)

#<BHARTèHARI># A famous Sanskrit poet.
     1) %<Birth.>% He was the son of Vidyàsàgara, a great brahmin scholar, who lived in Pàñalãputra. There is a legend about the birth of Bhartçhari in Uttara Bhàrata.
     Vidyàsàgara while young learnt the Vedas from his guru. But he was not satisfied with that study and wanted to learn more about all ÷àstras and so he started on a tour to find out a guru who would teach him all he wanted. On his way he met several great scholars but none came up to his standard of a guru. One day tired after a long journey he reached a mountain valley. Washing his hands and feet in a nearby river and quenching his thirst he went and sat down under a banyan tree to rest. The cool breeze sent the tired brahmin to sleep and he slept.
     A Brahmaràkùasa who was living on the top of the banyan tree when it became midday descended from the tree to perform the sacred rites of the day and found a man lying asleep. By the sacred thread on his body the Brahmaràkùasa surmised that the man was a brahmin and woke him up. Waking up Vidyàsàgara found to his surprise the bearded Brahmaràkùasa standing before him and after mutual enquiries Vidyàsàgara told him of his mission. The Brahmaràkùasa told him thus: "Boy, let your name Vidyàsàgara (ocean of learning) be true in your life. I am acquainted with many ÷àstras and I shall teach you everything I know. But there are certain conditions for the same which you have to observe. You must live with me for six months and should fast during that period behaving yourself as one under a vow. I shall, however, teach you a mantra which would help you to remain unaffected by hunger, thirst or sleep. If you are prepared to accept these terms and become my disciple I shall quench your thirst for knowledge. Vidyàsàgara willingly agreed to his terms and became his student.
     Both of them then climbed on the banyan tree and the Brahmaràkùasa sat in his usual place on a branch on the tree and Vidyàsàgara on a branch just below it. The instructions started and continued for six months. Vidyàsàgara never felt thirst or hunger during that period. When the teaching was complete the Brahmaràkùasa bade farewell to his disciple and departed leaving his body behind.
     Vidyàsàgara then got down from the tree and performed the obsequies of his guru. Vidyàsàgara while he was learning used to note down the instructions of the guru on the leaves of the banyan tree. It had come to a huge bundle on completion. Taking the bundle along with him Vidyàsàgara left for his country. By the time he left the forest area the power of the mantra faded and Vidyàsàgara began to feel the pangs of hunger and thirst. By dusk he reached Kaliïga and there he came to the door of a dancing girl named Mandàkinã. The door was locked as the owner was away in a øiva temple nearby. Exhausted by the journey, hungry and thirsty, Vidyàsàgara lay down on the doorstep and soon fell asleep with the leaf-bundle as a pillow. Mandàkinã when she returned from the temple at about ten at night saw a brahmin sleeping on the doorstep, tired and exhausted. She soon asked her servants to get him inside and sent for a doctor. By the clever treatment of the doctor and the expert nursing of Mandàkinã, Vidyàsàgara survived. When he was fit for travel he started to go but Mandàkinã objected and requested him to marry her. Vidyàsàgara did not agree to it and she took him to the King and told him all that had happened. Finding Vidyàsàgara to be one with great erudition and good manners he decided that Vidyàsàgara should marry his daughter (a Kùatriya), daughter of his minister (a brahmin), daughter of Kulapati (a vai÷ya), and also Mandàkinã (a øådra). There was an injunction in those days that a brahmin should marry a øådra only after having married from all the higher castes. The decision of the King surmounted this difficulty for Vidyàsàgara to marry the ÷ådra girl, Mandàkinã. Marriages were all conducted in order. The King's daughter bore the name Kalàvatã, the minister's Màlatã and Kulapati's Sumaïgalã. Each delivered a son. The brahmin boy was named Vararuci, the Kùatriya boy, Vikramàditya, the Vai÷ya boy, Bhaññi and the øådra boy, Bhartçhari.
     2) %<Kingship.>% When the King of Kaliïga became old he gave the kingdom to Vidyàsàgara and when Vidyàsàgara died all his other sons made Bhartçhari the King. Bhartçhari gave his father on his death-bed a promise that he would see that no sons were born to him.\<*>\ So though Bhartçhari married three wives he was careful enough not to produce any children by them.
     3) %<Bhartçhari becomes a sannyàsã.>% Bhartçhari was living happily with his wife when one day a yogã of divine disposition came to his house and giving him a ripe mango said: "If you eat this mango you will never become old. It is because you who are perfect in education and fortune should live long for the benefit of the people that I am giving you this." So saying he gave the mango and left the place. When the sannyàsã left him Bhartçhari thought thus: "After some years my wife would become old and die. What is the use of my remaining alive after she is gone. So this mango should be given to her. Let her live long." He, therefore, gave the mango to his wife explaining to her the greatness of the fruit. That wife whom poor Bhartçhari accepted to be very loving and chaste had a lover. He was none other than the horsegroom of her husband and that prostitute thought thus: "Of what use is my life when my lover is dead. Let him live for ever". So thinking she sent for her lover and giving him the mango explained to him the greatness of the thing. But the horse-groom was well devoted to his wife and desiring that his wife should remain young always he gave it to her. The groom's wife was a servant-maid of the palace and it was at the time of her departure from the palace after her day's work that she was given the mango by the horse-groom and so she carried it home in her hand. Bhartçhari who was returning from somewhere to the palace saw the woman carrying the mango and questioned her and knew how she got it. On coming to the palace he sent for the horse-groom and though at first the horse-groom tried to shield the queen, he was compelled to tell the truth in the end. The truth pained him much "Phew! It was this wretched and unfaithful woman whom I was believing to be very chaste and loving. Woman can never be believed. Look, she has fallen in love with an uglylooking servant of mine and unless he was her lover she would not have given this mango to him. It is better that this matter is not pursued any further now. We will decide about the future course of action later". Thinking thus, he sent away the horse-groom and went to his bed-chamber and lay there immersed in thoughts. The horse-groom immediately informed the queen of everything that took place and the queen felt sorry that her secret had come to light. She knew that besides the punishment that her lover would get her name would also be blackened and so decided to kill her husband before the affair became public. At once she made an oññaña (flat bread made of wheat or rice) with poison in it and bringing it to the bed-room told her husband thus with much pretended affection. "It will take some time for your lunch to be ready. Let not you lie with an empty stomach. Eat this now". So saying she placed the bread in the hands of Bhartçhari and left the room.
     Bhartçhari suspected foul play and mused "This bread has been prepared by her with poison to kill me. It is better to give up living with her. There is no doubt about it. Of the four à÷ramas the fourth, Sannyàsa, is the best. It is pleasant and sorrowless. Therefore gradually that à÷rama should be accepted". Thinking thus he came out from his room with the bread and placed it hidden somewhere in the lower end of the roof of the house remarking "Oññappam Vãññeccuñum" (The oññaña will burn the house). Then taking an earthern bowl for begging he left the house unnoticed by any. The moment Bhartçhari left the house the house caught fire and everything in it was burnt to ashes.
     Bhartçhari renouncing all and changing himself into the robes of a sannyàsã went about living by begging. After some time he decided that he would never beg but would eat only that which others gave him voluntarily. He had by that time reached a big temple\<**>\ in south India where in one of the entrances to the temple, the east one, was sitting the famous sannyàsã Paññanatt Pillayàr. Bhartçhari, therefore, went and sat at the western entrance with his bowl before him. Whatever food fell into the bowl was eaten by him. Sometimes for days together he went without food. But he never was sick or felt weak.
     One day a beggar went to the eastern gate and asked Paññanatt Pillayàr for alms. Pillayàr said, "I am also a beggar like you. I have nothing in my hand to give you. But there is a man sitting in the western gate. He is a rich man and he may give you something". The beggar went to Bhartçhari and asked for alms. Bhartçhari also expressed his helplessness in the matter. But then the beggar said "The man sitting at the opposite entrance told me that you were a rich man." Bhartçhari smiled. He knew then why Paññanatt Pillayàr said so. A man who has renounced everything need not keep even a bowl to beg. The bowl was a luxury and a sign of wealth. Bhartçhari threw away the bowl and remained at the temple entrance till the end of his life. It was while sitting there that he wrote his famous poems.
     4) His well-known works are: (1) The Nãti øataka (2) The øçïgàra øataka (3) The Vairàgya øataka and (4) The Subhàùitas.
\<*) There is a belief that if a son is born to a øådra who was himself born of a brahmin the brahmin father would go to hell.>\
\<**) This temple is believed to be the Chidaübaraü Temple.>\

#<BHARTèSTHâNA(M)># A very holy place in ancient India. It is said that even those who merely visited this place would get the benefit of performing an A÷vamedha yaj¤a. The place got its importance because Lord Subrahmaõya lived there. (øloka 76, Chapter 84, Vana Parva, M.B.)

#<BHâRU># A daughter of Dakùaprajàpati. The prajàpati, at one stage begot sixty girls of Vairiõã and gave them to Ka÷yapa, who distributed them among several Devas. Bhàru was the woman so given to the Vi÷vadevatàs. (Hari Vaü÷a, Chapter 3).

#<BHARUKA># A king of the Solar dynasty. He was the son of Sudeva and father of Bàhuka. (Navama Skanda, Bhàgavata).

#<BHARUKAKúA(M)># A village of ancient India. øådras lived there. At that time of the Ràjasåya of Dharmaputra these øådras brought gifts to the King. (Chapter 51, Sabhà Parva).

#<BHâRUöôA># A particular kind of bird found in the Kingdom called Uttarakuruvarùa. These birds carry in their strong beak corpses to their caves and eat them. (Bhãùmaparva, Chapter 7, Verse 12).

#<BHâRYâ># Wife. Bhãùma points out the sanctified importance of Bhàryà (wife) as follows:--
     Without her even the palace will prove itself to be just a forest. She will be a great support (to the husband) in the matter of dharma (duty) artha (wealth) and Kàma (enjoyment of material comforts). (These three precede the ultimate state of Mokùa (salvation) and the wife will be a great support in fulfilling the conditions during the first three stages.) While on tour in foreign places she will remain faithful to him and instil confidence in him. Bhàryà is great wealth to man.
     In his forlorn life on earth the wife is of great help to man. To him, who is suffering from diseases and is otherwise in distress there is no remedy (medicine) like a good wife. There is no relative like a wife. In the matter of practising dharma there is no other support to match the wife. If one has no good wife to take care of domestic affairs one will be driven to the forest; the home will be like a forest. (øànti Parva, Chapter 144).

#<BHâSA># A very prominent dramatist in Sanskrit. As Bàõa and Kàlidàsa have noticed him in their works, it may safely be assumed that Bhàsa lived in an earlier period. Since Pratimà nàñaka and Abhiùeka nàñaka, which are universally admitted to have been composed by Bhàsa, depend for their themes on the Vàlmãki Ràmàyaõa, it is clear that Bhàsa lived after Vàlmãki. Kàlidàsa's period has not yet been fixed beyond doubt. It is almost settled that Bàõa lived sometime between the sixth and seventh centuries A.D. Prof. Keith has been of the view that Vàlmãki lived before the 4th century B.C. In the light of all such factors it could be presumed that Bhàsa lived in the period between the 4th century B.C. and 6th century A.D.
     Though Bhàsa has so many glories to his credit he does not fully match Kàlidàsa, and this might have been the reason why Indians did almost forget Bhàsa with the advent of Kàlidàsa on the literary arena.
     We are not in a position to name with unerring definiteness the works of Bhàsa. The general belief is that he has written nearly twenty three dramas. In 1922, Pandit Gaõapati øàstrã unearthed from various sources thirteen dramas of Bhàsa. Three out of them, viz. Pratij¤àyaugandharàyaõa, øvapnavàsavadatta and Avimàraka owe their themes to the Bçhatkathà, while Pratimà nàñaka and Abhiùeka nàñaka have Ràmàyaõa as their basic inspiration. Out of the eight remaining dramas six, viz. Madhyama vyàyoga, Pa¤caràtra, Dåtavàkya, Dåtaghañotkaca, Karõabhàra and ærubhaïga owe their themes to the Mahàbhàrata, while the last two dramas, Bàlacarita and Càrudatta are dependent for their themes on anecdotes about ørã Kçùõa and on yakùa stories.
     Though Dr. Gaõapati øàstrã has strongly contended that all the above thirteen dramas were written by Bhàsa himself, his view has not yet received universal acceptance. Whatever that be, it is an admitted fact that Svapnavàsavadatta is by far the best among the thirteen dramas. It is a continuation of the story of Pratij¤àyaugandharàyaõa. The wedding of king Udayana and Vàsavadattà is the subject matter of Svapnavàsavadatta.
     With his killing of the Ràkùasa 'Avi' the Sauvãra king comes to be known as Avimàra, and Avimàra's falling in love with Kuraïgã, daughter of Kuntibhoja forms the theme of the drama, Avimàraka. In Pratimà nàñaka is told the story narrated in Ràmàyaõa from Ayodhyàkàõóa to Paññàbhiùeka. Abhiùeka nàñaka codifies the stories in the Kiùkindhà Kàõóa and Sundara Kàõóa of the èàmàyaõa and describes the coronations of Sugrãva and of ørã Ràma. Though the characters in Pa¤caràtra are borrowed from Mahàbhàrata the story is entirely Bhàsa's. Madhyama vyàyoga, Dåtavàkya, Dåtaghañotkaca, Karõabhàra and ærubhaïga are one-act plays. These five plays have as their basis some of the anecdotes in the Mahàbhàrata. In Càrudatta is treated the love story of Càrudatta and Vasantasenà.
     Indisputable evidence is still lacking to credit Bhàsa with the authorship of all the thirteen plays referred to above.

#<BHâSAS># (See Bhàsã).

#<BHâSAKARöA># A military captain of Ràvaõa. Hanumàn killed him in fight. (Vàlmãki Ràmàyaõa, Sundara Kàõóa 46, 47).

#<BHâSä># Daughter of Tàmrà, Dakùa's daughter. Ka÷yapa prajàpati married the following daughters of Dakùa: Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu and Analà, Tàmrà had five daughters, viz. Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. And, the sons of Bhàsã are the Deva sect called the Bhàsas. (Vàlmãki Ràmàyaõa, âraõya Kàõóa, Canto 14).

@<[Page 127a]>@

#<BHâSKARA># One of the Dvàda÷àdityas born of Ka÷yapa prajàpati and Aditi. (Anu÷àsana Parva, Verse 150).

#<BHâSKARâCâRYA># A master astronomer of ancient India. It was he who declared, much earlier than western experts, that the earth is round in shape.

#<BHâSKARI># An old maharùi of India. He accompanied the èùis who visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 12).

#<BHASMA># (Sacred ash). To know a story about the greatness of Bhasma see under the word Durjaya.

#<BHASMâSURA># A demon. There is no mention about this demon in any of the Sanskrit puràõas but 'øivalãlàmçta' in Maràñhi contains the following story about him.
     Bhasmàsura was born of the Bhasma dust (ashes) on the body of øiva. Pleased at the great devotion of the demon towards him øiva asked him to name any boon he wanted. Bhasmàsura said that he wanted the power to burn to ashes anybody on whose head he placed his hand. Bhasmàsura became arrogant with the boon and he became a nightmare to the whole world. Then Mahàviùõu appeared before him in the form of Mohinã, an attractive dancer and alluring him by her charm started on a dance called Muktançtya. During the course of this dance Bhasmàsura was forced to place his hand on his own head and the moment his head touched his head he was burnt to ashes.

#<BHâSVARA># One of the two attendants presented by Sårya to Subrahmaõya; the other was named Subhràja. (øalya Parva, Chapter 45, Verse 31).

#<BHAòòANâRâYAöA># A sanskrit poet who flourished near about A.D. 700. Veõãsaühàra, a drama in six acts is the only composition of his found out, yet. He is also known by another name, Mçgaràjalakùma. Certain scholars opine that he might have lived before Bàõa and after Vàmana.

#<BHAòòANâYAKA># A literary critic who flourished in the 10th century A.D. in India. He composed a critical study on the science of dance (Nàñya) named Hçdayadarpaõa based on the Nàñya ÷àstra of Bharata. But, the book has not been found out, yet. Contesting the dhvanivàda (the rhetorical theory that in poetry suggested or implied meaning is superior to the explicit meanning) of ânandavardhanàcàrya, he established the rasavàda (that sentiment is supreme in poetry). Abhinavagupta also has supported the rasavàda. Hence, it may be inferred that Bhaññanàyaka lived in the period after ânandavardhana and anterior to Abhinavagupta. Bhaññanàyaka's theory is that Abhidhà, Bhàvakatvaü and Bhojakatvaü should be the three excellences of good poetry.

#<BHAòòI># A sanskrit poet who lived in the 7th century A.D. His most important composition is the Mahàkàvya, Ràvaõavadha, which has become very popular and famous by the name Bhaññikàvya. This mahàkàvya deals with the story of Ràmàyaõa in its twentytwo Kàõóas (cantos). The kàvya is believed to have been composed at Valabhã in obedience to the request of King ørãdharasena.

#<BHAUMA I># The fourteenth Manu. In the time of this Manu, the person called øuci will be Indra. Under his control there will be five groups of Devas. These groups are called Càkùuùas, Pavitras, Kaniùñhas, Bhràjikas and Vàpàvçddhas. The Saptarùis (seven sages) of that Manvantara are Agnibàhu, øuci, øukra, Màgadha, Agnãdhra, Yukta and Jita. At that time, the sons of Manu who will be protecting the earth will be æru, gaübhãrabuddhi and other Kings. (Viùõu Puràõa, 3rd Part, Chapter 2).

#<BHAUMA II># Another name of Narakàsura. (See the word Narakàsura).

#<BHAUMA III># A Ràkùasa born to Siühikà by Vipracitti. Para÷u-Ràma killed him. (Brahmàõóa--3-6-18-22).

#<BHAUTYA># See the word Manvantara.

#<BHAVA I># One of the eleven Rudras. He was the son of Sthàõu and grandson of Brahmà. (Chapter 66, âdi Parva, M.B.).

#<BHAVA II># A sanàtana Vi÷vadeva. (Chapter 60, âdi Parva, M.B.).

#<BHAVA III># One of the sons born to Ka÷yapa of Surabhi.

#<BHâVA(M) I># A famous forest mentioned in the Puràõas. Bhàva was near the Veõumanda mountain, which was close to Dvàrakà. (Sabhà Parva, Chapter 38).

#<BHâVA># One of the twelve Devas born to Bhçguvàruõi èùi of his wife Divyà.

#<BHAVABHæTI># A Sanskrit poet who lived in the 7th century A.D. His important works are the three dramas, Màlatãmàdhava, Mahàvãracarita and Uttararàmacarita. Bhavabhåti was a brahmin of the Ka÷yapagotra. He was the son of one Nãlakaõñha and one Jàtukarõã. He was a great devotee of øiva and he got his name Bhavabhåti later because of this. His original name was Nãlakaõñha. Bhavabhåti was born in Padmapura in the state of Vidarbha. But Bhavabhåti spent most of his life in the palace of Ya÷odharmà, king of Kannauj.
     Bhavabhåti's first drama is believed to be Mahàvãracarita. There are seven acts in this. The theme is based on the story of ørã Ràma. But there are some variations from the original Ràmàyaõa in this drama. Bhavabhåti states that even at the time of the svayaüvara of Sãtà, Ràvaõa was a suitor. There is an opinion among certain critics that Bhavabhåti did write only up to the 46th verse in the fourth act and the rest was written by another poet named Subrahmaõya.
     Màlatãmàdhava is a drama of ten acts. It is a love-story of Màlatã and Màdhava. Màlatã was the daughter of the minister of Ujjayinã and Madhava was the son of the minister of Vidarbha. It was while Màdhava was having his education in Ujjayinã that he came to love Màlatã. It was Kàmandakã who was a classmate of both the ministers and who became a sannyàsinã later who pulls the strings of this love story. The king of Ujjayinã wanted Màlatã to marry Nandana, a friend of his. But Màlatã did not love him. Yet afraid of getting the displeasure of the King, Màlatã's father decided to give her in marriage to Nandana. In despair Màdhava was about to commit suicide when from the temple nearby Màdhava heard an agonised weeping. He rushed to the site of the sound and found to his bewilderment the gruesome sight of Màlatã being dragged for sacrifice by a sorceress named Kapàlakuõóalà helped by her guru Aghoraghaõña. Màdhava killed Aghoraghaõña and saved Màlatã. Disappointed Kapàlakuõóalà swore that she would seek revenge on Màdhava and disappeared. Màlatã went back to her palace. At this time Madayantikà, sister of Nandana and Makaranda, a friend of Màdhava became lovers. Once Madayantikà was attacked by a tiger in a øiva temple and Makaranda saved her from the wild beast, and they became lovers thereafter. The proposal to give Màlatã in marriage to Nandana was still pending then. The marriage day was fixed and a day before that by a clever ruse played by the keenwitted Kàmandakã Màlatã and Màdhava eloped together. Makaranda, friend of Màdhava, was disguised and dressed in bridal robes and Nandana little suspecting the trick played on him married the substitute. Before they went to the bridal chamber for the night Nandana's sister came to see her new sister-in-law and the moment she put her eyes on her she understood who it was and that night they also eloped. Thus poor Nandana was left alone.
     Kapàlakuõóalà by her sorcery separated Màlatã from Màdhava but luckily Saudàminã a disciple of Kàmantakã saved her from Kapàlakuõóalà. Later Màlatã married Màdhava with the permission of the King. This is the story of Màlatã-Màdhava.
     Uttararàmacarita is a play of seven acts. The theme is the story of Ràma after his return to Ayodhyà after the exile. It begins with the renouncement of Sãtà by Ràma and ends with the vanishing of Sãtà.
     All these three dramas used to be enacted during the festival of 'Kàlapriyanàtha' at Ujjayinã. The predominant emotion in Mahàvãracarita is 'Vãra', in Màlatã-Màdhava, 'Sçïgàra' and in Uttararàmacarita 'Karuõa'. In expressing and elaborating the emotion of 'Karuõa' Bhavabhåti excels Kàlidàsa. The one draw-back which keeps him second to Kàlidàsa is his lack of humour and wit. The sanskrit poet Dhanapàla in his book' 'Tilakama¤jari' speaks about Bhavabhåti thus:
     "spaùñabhàvarasà citraiþ padanyàsaiþ pravarttità / nàñakeùu nañastrãva bhàratã bhavabhåtinà //"

#<BHAVADâ># A follower of Skandadeva. (Chapter 45, øalya Parva).

#<BHAVANMANYU># A king of Påruvaü÷a. He had five sons: Bçhatkùatra, Nara, Garga, Mahàvãrya and Jaya. (Chapter 19, Aü÷a 4, Viùõu Puràõa).

#<BHâVANIKâ># A companion of princess Mçgaükàvatã. (See ørãdatta).

#<BHAVATI># The word prescribed by Manu to be used while addressing women. Not all women should be addressed like that. All women who are not your relatives and the wives of others should be addressed using any one of the following words: Bhavati, Subhage or Bhagini.
     "parapatnã tu yà strã syàd asambaddhà ca yonitaþ / tàü bråyàd bhavatãtyevaü subhage bhaginãti ca. //" (Manusmçti, Chapter 2).

#<BHâVAYAVYA># A muni, whose glories are sung in the ègveda. He married Roma÷à, daughter of Bhçhaspati. Once she approached her husband with the request for coition, and the husband laughed at her. (ègveda, Maõóala 19, Anuvàka 19, Såkta 127).

#<BHâVINä># A female attendant of Subrahmaõya. (øalya Parva, Chapter 44, Verse 11).

#<BHAVIúYA PURâöA># This puràõa contains the instructions given by the god Sårya to Manu. There are about fourteen thousand books in this puràõa and they deal with almost all subjects on earth including such important ones like, Sçsñi (creation), Kàlamàna (time), Garbhàdhàna (conception), Godàna (gift of cows), â÷ramadharmas (duties of a hermit) Liïga øàstra (science of sex), Viùacikitsà (treatment of poisoning) and âyurveda (Medical science). (Chapter 272, Agni Puràõa).

#<BHAVIúYARâMâYAöA># The part after Uttararàmàyaõa. Uttararàmàyaõa states about Bhaviùyaràmàyaõa being sung by Ku÷a and Lava in the presence of ørã Ràma.

#<BHâVUKA># A king of the solar dynasty. He was the son of Ravãya and father of Cakroddhata. (Bhàgavata, Navama Skandha).

#<BHAVYA I># A son of Dhruva. He got of his wife øambhu two sons, øiùñi and Bhavya. (Chapter 13, Aü÷a 1, Viùõu Puràõa).

#<BHAVYA II># A clan of devas in Raivatamanvantara. Parimiti, Priyani÷caya, Mati, Mana, Vicetasa, Vijaya, Sujaya and Syoda are some of the prominent devas of the clan. (Brahmàõóa Puràõa, 2.36, 71-72).

#<BHAVYA III># One of the Saptarùis (seven sacred saints) of Dakùasàvarõi Manvantara.

#<BHAYâ># A demoness, sister of Kàla who presides over the land of death. She was married to Heti, son of Brahmà and brother of Praheti. Vidyutke÷a was their son and he married Sàlakaõñakà, daughter of Sandhyà. (Uttara Ràmàyaõa).

#<BHAYA(M)># Hiüsà is the wife of Adharma. They got a son named Ançta and a daughter named Nikçti. From them were born Bhaya, Naraka, Màyà and Vedanà. Of these Màyà produced Mçtyu, destroyer of matter. Vedanà got of her husband Raurava son named Duþkha. From Mçtyu were born Vyàdhi, Jarà, øoka, Tçùõà and Krodha. (Chapter 20, Agni Puràõa). Another version about the birth of Bhaya is found in øloka 54, Chapter 66 of âdi Parva, M.B. Adharma married Nirçtã and to them were born Bhaya, Mahàbhaya and Mçtyu, three sons of demoniac disposition. These three sons led a sinful life.

#<BHAYAðKARA I># A prince of the country of Sauvãra. He was a dependant of Jayadratha. It was this Bhayaïkara who followed Jayadratha with his flag when he was trying to kidnap Pà¤càlã. Arjuna killed him. (Chapter 265 and 271, Vana Parva, M.B.).

#<BHAYAðKARA II># A sanàtana Vi÷vadeva. (Chapter 91, Anu÷àsana Parva, M.B.).

#<BHAYAðKARä># A follower of Subrahmaõya. (øloka 4, Chapter 46, øalya Parva, M.B.).

#<BHEDä># A female attendant of Subrahmaõya (M.B. øalya Parva, Chapter 46, Verse 13).

#<BHELA># A disciple of Punarvasu âtreya who was an âyurveda àcàrya. He was a contemporary of Agnive÷a and has composed a work on âyurveda, entitled 'Bhelasaühità'.

#<BHERäSVATâ># A female attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 26).

#<BHäMA># Bhãmasena, one of the five Pàõóavas.\<*>\
     1) %<Genealogy.>% (See genealogy of Arjuna).
     2) %<Birth and childhood.>% King Vicitravãrya of Candra vaü÷a (lunar dynasty) had two sons called Dhçtaràùñra and Pàõóu. The Kauravas (Duryodhana etc.) were sons born to Dhçtaràùñra of his wife Gàndhàrã, and the Pàõóavas were the sons of Pàõóu and his wives Kuntã and Màdrã. Dharmaputra, Bhãma and Arjuna were the sons of Kuntã, and Nakula and Sahadeva of Màdrã.\<**>\
     Kuntã directed a mantra gifted to her by Durvàsas towards Vàyubhagavàn (the wind-god) and the result was the birth of Bhãma. Hence he is called Vàyu-putra (son of the wind-god). At the time of his birth a celestial voice announced that the boy would grow up to be the strongest among the strong. (âdi Parva, Chapter 122, Verse 14). On the tenth day after birth the child Bhãma fell from his mother's lap on a rock. Bhãma was not injured in any manner by that fall, although it crushed the rock into power. (This story is told in the southern texts of the Mahàbhàrata in Chapter 132 of âdi Parva). The naming ceremony of the child was performed by the Maharùis, who stayed at øata÷çïga. Ka÷yapa Maharùi, family priest of Vasudeva performed the ceremonies like wearing of the sacred thread. Bhãma learned fighting with the gadà (club or mace) from øuka, the famous Ràjarùi.
     The Kauravas and the Pàõóavas spent their childhood in Hastinàpura. Droõàcàrya taught them fighting with weapons. The Kauravas and the Pàõóavas often engaged themselves in children's games. In all such games Bhãma used to hurt and defeat the Kauravas, and to this fact the unending hatred of the Kauravas towards Bhãma owed its origin. Once they administered poison to Bhãma who fell down unconscious, and then they threw him into the depths of the Gaïgà (Ganges). Going deeper and deeper in the waters Bhãma, at last, reached the Nàgaloka, where the nàgas (serpents) bit him which neutralized the effects of the poison in his body. There he got acquainted with a nàga called âryaka, who introduced him to Vàsuki, king of the nàgas, and Vàsuki presented him with much wealth and other costly gems. But, what use was all this wealth to Bhãma? Then Vàsuki agreed to give him a divine drink, which would give the user of it the strength of thousand elephants. Bhãma drank at one draught eight pot-fulls of that divine drink, and thus became tremendously strong. But, he had to wait in Nàgaloka for eight days so that the drink might be thoroughly assimilated, and on the ninth day the nàgas saw him off in all pomp and splendour. Bhãma returned to his mother and brothers and consoled them, who were terribly anxious at his absence.
     When the training of the princes in the use of weapons was over a competition or test was conducted. Duryodhana and Bhãma entered into a 'club-fight', and when Karõa tried to intervene in the fight his nobility was questioned by Bhãma. Duryodhana then insulted Bhãma. Arjuna agreed to present King Drupada before Droõàcàrya as gurudakùinà to him. In the fierce war the Pàõóavas fought with Drupada, Bhãma annihilated the elephant division of the latter's army. And, afterwards Bhãma underwent higher training in club-war at the hands of Balabhadraràma. (âdi Parva, Chapter 136, Verse 4).
     3) %<The Pàõóavas left Hastinàpura.>% As enmity between the Kauravas and the Pàõóavas began growing stronger and stronger, Duryodhana, with his father's permission, removed the Pàõóavas to vàraõàvata and settled them there. They were put up there in a palace specially made of lac. The Pàõóavas divined the secret of it and escaped from the fire, when the palace was set fire to. Verse 10, Chapter 147 of the âdi Parva states that it was Bhãma, who set fire to the palace. Escaping thus through a tunnel the Pàõóavas travelled a great distance in the forest. Kuntã and four of her sons got tired by the exertions of the travel and were forced to sit down for rest on the way. Bhãma, continued the journey carrying the mother and his four brothers on his shoulders. With their entry into Hióiüba forest the weakness left them, and they became their former selves.
     4) %<Hióiüba killed.>% Kuntã devã and four sons slept under the shade of a tree at dusk, and Bhãma kept guard over them. There dwelt in the forest a Ràkùasa called Hióiüba with his sister, Hióiübã. Hióiüba looked around that particular day from the top of a tree, and detecting Bhãma his mouth watered. He deputed Hióimbã to bring Bhãma over to him. Hióiübã approached Bhãma, whose fine figure kindled feelings of love in her. She desired to have him as husband. Hióiübã having not returned even after a long time Hidiüba went over to the spot, and there finding Hióiübã in love-talks with Bhãma he got terribly angry. He wanted to kill Hióiübã. Bhãma, who could not suffer the killing of a woman in his presence rushed against Hióiüba, The noise of the fight awakened the other Pàõóavas from sleep, and at the instance of Arjuna, Bhãma killed Hióiüba. Thus rendered helpless and forlorn Hióiübã again craved Bhãma for love. On the suggestion of Kuntã, whose heart melted at the sight of Hióiübã's helplessness Bhãma took her as his wife. But, one condition was stipulated for their enjoying the honey-moon. The condition was that they might enjoy honey-moon, from dawn to dusk in the sky and on mountain tops, Hióiübã, who was endowed with magic powers carrying Bhãma with her. And, after dusk Bhãma was to be returned to Kuntã. Accordingly Bhãma and Hióiübã spent one year, and to them was born a son called Ghañotkaca. Promising that he shall return when wanted, Ghañotkaca with his mother went into the forest. The Pàõóavas also left for the village called Ekacakrà. (âdi Parva, Chapters 147-154).
     5) %<Killing of Baka and the wedding of Pà¤càlã.>% While at Ekacakrà Bhãma killed the Ràkùasa called Baka and freed the people of the village from their distress. Afterwards the Pàõóavas attended the Svayamvara (free choice of the husband by woman) of Pà¤càlã, who became their wife. There Bhãma defeated øalya in fight. And, the Pàõóavas duly returned to Hastinàpura. (For details see Baka, Pà¤càlã and Arjuna).
     6) %<Again to forest.>% On their return to Hastinapura the Pàõóavas took their residence in the palace built by Maya. There Maya presented a magnificent club to Bhãma. (Sabhà Parva, Chapter 3, Verse 18). It was ørã Kçùõa, lord of Dvàrakà who served as the right hand of the Pàõóavas. Jaràsandha, who was then King of Magadha fought with Kçùõa eighteen times and got defeated. Yet he did not yield, and at last Kçùõa decided to do away with him. Kçùõa, Arjuna and Bhãma, in disguise, set out for Magadha. They entered Jaràsandha's palace and challenged him to a duel. Bhãma and Jaràsandha clashed, and at the instance of Kçùõa Bhãma rent the latter in two and threw him on the ground. Though Jaràsandha was alive again, Bhãma rent him in two and threw away the two parts to two places. (M.B. Sabhà Parva, Southern Text, Chapter 24).
     The main impediments and thorns in their way thus having been removed, Dharmaputra decided to perform Ràjasåya. Bhãma was deputed to conquer all the kingdoms in the eastern part of India. Bhãma achieved the object and returned with great wealth to Indraprastha. Though Bhãma got ready to kill øi÷upàla, who alone refused to acknowledge the suzerainty of Yudhiùñhira, he also yielded on the tactful advice of Bhãùma. The Ràjasåya Yaj¤a went off quite successfully. It was Bhãma, who, after the Yaj¤a was over, took Bhãùma and Yudhiùñhira to Hastinàpura. Afterwards, in the contest in the game of dice played between Dharmaputra and Duryodhana, the Pàõóavas lost everything. The Kauravas brought Pà¤càlã into the assembly hall and attempted to strip her naked in public. Bhãma who got enraged at this shouted that the hands of Yudhiùñhira who played dice should be burnt in fire. (âdi Parva, Chapter 68, Verse 6). And, Bhãma took then and there the terrible pledge that he would, with his hands stained by blood from the chest of Du÷÷àsana, who tried to rip Pà¤càlã naked, tie up Pà¤càlã's hair which got untied in the scuffle. He also swore that he would break the thigh of Duryodhana. In uncontrollable rage Bhãma also shouted that he would turn into ashes all those who took part in the game of dice. Bhãma took also the vow that all the Kauravas would be killed.
     According to the terms and conditions laid down with regard to the contest in the game of dice the Pàõóavas went into the Kàmyaka forest to live there for twelve years and then to live incognito for one year.
     7) %<Life in forest and life incognito.>% There lived in Kàmyaka forest a Ràkùasa called Kirmãra, brother of Bala, whom Bhãma had killed on an earlier occasion. Kirmãra, who was awaiting an opportunity to avenge the murder of his brother, now clashed with Bhãma in the forest. Bhãma did very easily kill him. (For details see Kirmãra).
     Thus the Pàõóavas spent their days once again in the Kàmyaka forest under the spiritual leadership of sage Dhaumya. They thought about their lost kingdom. Should they go to war against the Kauravas or should they spend the rest of their lives in the exercise of dhàrmic injunctions? At one time Bhãma advised Yudhiùñhira against war; but on another occasion he pleaded vehemently in favour of war. It was during this time that Arjuna went to the Himàlayas to please øiva by penance and get from him the Pà÷upatàstra. (Arrow called Pà÷upata). The Pàõóavas naturally got nervous and upset at the rather long absence of Arjuna; Bhãma was more anxious and sorry than the others. Then the Pàõóavas set out in search of Arjuna, and travelled upto Mount Gandhamàdana. Then the party got so tired that they could not proceed any further. Pà¤càlã fell down fainting. Then Bhãma remembered Ghañotkaca, who appeared before his father (Bhãma) at once. As directed by Bhãma Ghañotkaca mounted the Pàõdavas on his shoulders and the journey continued. They reached the â÷rama of Naranàràyaõas, and rested there for six days. One day the wind blowing from the northeast dropped near Pà¤càlã a Saugandhika flower. And, Bhãma set out in the north-east direction to fetch saugandhika flowers for Pà¤càlã, who felt a special liking for them.
     Walking and walking Bhãma entered Kadalãvana. Hanåmàn, his skin wrinkled and hair grey due to old age, was living in this forest. He obstructed the path of Bhãma. Hanåmàn awoke from sleep and raised his tail with a terrific sound. Bhãma walked upto the place whence the sound was heard.\<***>\ (Vanaparva, Chapter 146). In the clash that ensued between Hanåmàn and Bhãma the former came out victorious. Hanåmàn, however, congratulated Bhãma and directed him on the path to the saugandhika forest.
     Bhãmasena reached the saugandhika forest, which was being guarded by the Ràkùasas called Krodhava÷as. Bhãma overcame them, collected the flowers and returning with them stayed in the Badarikà÷rama with his brothers and Pà¤càlã. Here it was that Bhãma killed Jañàsura. (For details see Jañàsura II).
     Four years were thus spent; yet Arjuna had not returned. The Pàõóavas continued their journey northward. On the 17th day they came to the â÷rama of Vçùaparvà in the Himàlayas. They were duly received by the maharùi, who directed them in their onward journey. Continuing the journey they reached the â÷rama of ârùñiùeõa whence, after crossing various mountain peaks and still walking they reached Kubera's Alakàpurã when a Yakùa called Maõimàn obstructed their further progress. Bhãma killed Maõimàn and the other Yakùas who rushed to his support. Finally Kubera himself saw Bhãma and blessed the Pàõóavas.
     While they were returning from Kubera's palace Bhãma was caught by a python. But, it was really Nahuùa transformed into a python on account of a curse. Bhãma killed it and it assumed its original form as Nahuùa. (See Agastya, Para 8). By this time Arjuna had obtained Pà÷upatàstra from øiva and he duly returned to his brothers, and the Pàõóavas continued their journey in the forest.
     Meantime, knowing that the Pàõóavas were put up in Dvaitavana, the Kauravas started for their dwelling place in a procession led by Duryodhana with the army and camped nearly two furlongs away from a pool in Dvaitavana. While thus camping Duryodhana clashed with a Gandharva called Citrasena, who with a number of his comrades came to the pool for water games, and in the encounter the latter made Duryodhana prisoner. Bhãmasena who witnessed the scene very much laughed at Duryodhana. But, Arjuna intervened and set free Duryodhana and others.
     The Pàõóavas again entered the Kàmyaka forest, and it was at that time that Jayadratha abducted Pà¤càlã. Bhãma killed Koñikàsya who acted on behalf of Jayadratha. (See Koñikàsya). Moreover Bhãma captured Jayadratha, got his head shaved clean and declared that he was a slave of Dharmaputra. It was here at Dvaitavana that Dharmadeva tested the Pàõóavas, who had gone to a nearby pool to fetch water; all the Pàõóavas except Yudhiùñhira died at the pool, but were brought back to life again. (See Dharmaputra, Para 7). The twelve years' forest-life of the Pàõóavas now came to an end.
     According to the advice of Dharmadeva the Pàõóavas selected the Viràña palace for their life incognito, Bhãmasena assuming the name Vallava (Valala). And, here Bhãma killed in a duel Jãmåta, the pugilist. (See Jãmåta II). It was also here that Bhãma killed Kãcaka and the Upakãcakas. (See Kãcaka). On another occasion, at the instance of Yudhiùñhira Bhãma took Sudharmà, King of Da÷àrõa to Yudhiùñhira captive; but he was later set free. Next year the Pàõóavas defeated Duryodhana in the fight in connection with the theft of the cows of the Viràña King, and then they declared that their forest life and life incognito were over.
     8) %<Bhãma in the great war.>% Even after the return of the Pàõóavas after the forest life and life incognito the Kauravas refused to give them half of the kingdom. So, both the parties began preparations for war. Given hereunder is the main incident relating to Bhãma from this period to the Svargàrohaõa (going to Heaven) of the Pàõóavas after relinquishing the kingdom in favour of Parãkùit, including their victory in war and the administration of the country.
     (1) Sa¤jaya described to Dhçtaràùñra the prowess and achievements of Bhãma. (Udyoga Parva, Chapter 50).
     (2) ørã Kçùõa before leaving for the Kaurava assembly for compromise talks asked for the views of Bhãma about the whole problem, and Bhãma opined that peace was preferable to war. (Udyoga Parva, Chapter 74).
     (3) When ørã Kçùõa admonished Bhãma he opted for war and waxed eloquent about his heroism and prowess. (Udyoga Parva, Chapter 76).
     (4) Bhãma wanted øikhaõóã to be appointed chief of the army. (Udyoga Parva, Chapter 161).
     (5) Bhãma sent back with an insulting reply Ulåka, who was sent by Duryodhana to the Pàõóavas with a message. (Udyoga Parva, Chapter 163).
     (6) Bhãma questioned Dharmaputra who, when the armies had taken position on opposite sides, went on foot to the Kaurava assembly without bow and arrows. (Bhãùma Parva, Chapter 48, Verse 17).
     (7) The world shuddered at the war cry of Bhãma. (Bhãùma Parva, Chapter 44, Verse 8).
     (8) On the first day of the war Bhãma fought a duel with Duryodhana. (Bhãùma Parva, Chapter 45, Verse 19).
     (9) In the fight with the Kaliïgas Bhãma killed øakradeva. (Bhãùma Parva, Chapter 54, Verse 24).
     (10) Bhãma killed Bhànumàn. (Bhãùma Parva, Chapter 54, Verse 39).
     (11) He killed Satyadeva and øalya, who guarded the chariot wheels of ørutàyus, King of Kaliïga. (Bhãùma Parva, Chapter 54, Verse 76).
     (12) Killed Ketumàn. (Bhãùma Parva, Chapter 54, Verse 77).
     (13) Annihilated the elephant division of the Kaurava army, and rivers of blood flowed. (Bhãùma Parva, Chapter 54, Verse 103).
     (14) Defeated Duryodhana. (Bhãùma Parva, Chapter 58, Verse 16).
     (15) Fought against Bhãùma. (Bhãùma Parva, Chapter 63, Verse 1).
     (16) Fought against the whole lot of Kauravas, and in this fight eight sons of Dhçtaràùñra viz. Senàpati, Jaràsandha, Suùeõa, Ugra, Vãrabàhu, Bhãma, Bhãmaratha and Sulocana were killed. (Bhãùma Parva, Chapter 64, Verse 32).
     (17) Fought a fierce war against Bhãùma. (Bhãùma Parva, Chapter 72, Verse 21).
     (18) Fought with Duryodhana. (Bhãùma Parva, Chapter 72, Verse 17).
     (19) Defeated Duryodhana the second time. (Bhãùma Parva, Chapter 79, Verse 11).
     (20) Defeated Kçtavarmà. (Bhãùma Parva, Chapter 82, Verse 60).
     (21) Killed Bhãùma's charioteer. (Bhãùma Parva, Chapter 88, Verse 12).
     (22) Killed eight more sons of Dhçtaràùñra. (Chapter 88, Verse 13, Bhãùma Parva).
     (23) Struck by the arrow of Bhãma, Droõàcàrya fell down unconscious. (Bhãùma Parva, Chapter 94, Verse 18).
     (24) Killed nine more sons of Dhçtaràùñra. (Bhãùma Parva, Chapter 96, Verse 23).
     (25) Defeated Bàlhãka. (Bhãùma Parva, Chapter 104, Verse 18).
     (26) Fought a duel with Bhåri÷ravas. (Bhãùma Parva, Chapter 110, Verse 10).
     (27) Killed ten mahàrathãs (heroes in chariot war) of the Kaurava army. (Bhãùma Parva, Chapter 113).
     (28) Dhçtaràùñra applauded the prowess of Bhãma. (Droõa Parva, Chapter 10, Verse 13).
     (29) Bhãma fought with Viviü÷ati. (Droõa Parva, Chapter 14, Verse 27).
     (30) Defeated øalya in club fight. (Droõa Parva, Chapter 15, Verse 8).
     (31) Fought with Durmarùaõa. (Droõa Parva, Chapter 25, Verse 5).
     (32) Killed Aïga, king of the Mleccha tribe. (Droõa Parva, Chapter 26, Verse 17).
     (33) Fought with the elephant of Bhagadatta, was defeated and ran away. (Droõa Parva, Chapter 26, Verse 19).
     (34) Attacked Karõa and killed fifteen warriors of his. (Droõa Parva, Chapter 32, Verse 32).
     (35) Fought with Viviü÷ati, Citrasena and Vikarõa. (Droõa Parva, Chapter 96, Verse 31).
     (36) Fought with Alambuùa and came out victorious. (Droõa Parva, Chapter 106, Verse 16).
     (37) Fought with Kçtavarmà. (Droõa Parva, Chapter 114, Verse 67).
     (38) Consoled Yudhiùñhira who was in great perplexity. Droõa Parva, Chapter 126, Verse 32).
     (39) Defeated Droõa again. (Droõa Parva, Chapter 127, Verse 42).
     (40) Killed Kuõóabhedi, Suùena, Dãrghalocana, Vçndàraka, Abhaya, Raudrakarmà, Durvimocana, Vinda, Anuvinda, Suvarmà and Sudar÷ana. (Droõa Parva, Chapter 127, Verse 60).
     (41) Threw off Droõàcàrya along with his chariot eight times. (Droõa Parva, Chapter 128, Verse 18).
     (42) Defeated Karõa in fight. (Droõa Parva, Chapter 122).
     (43) Killed Du÷÷ala. (Droõa Parva, Chapter 129).
     (44) Defeated Karõa again. (Droõa Parva, Chapter 131).
     (45) Killed Durjaya, son of Dhçtaràùñra. (Droõa Parva, Chapter 133, Verse 13).
     (46) Killed Durmukha, son of Dhçtaràùñra. (Droõa Parva, Chapter 134, Verse 20).
     (47) Killed Durmarùaõa, Dussaha, Durmada, Durdhara (Duràdhàra) and Jaya. (Droõa Parva, Chapter 135, Verse 30).
     (48) Defeated Karõa again. (Droõa Parva, Chapter 136, Verse 17).
     (49) Killed Citra, Upacitra, Citràkùa, Càrucitra, øaràsana, Citràyudha and Citravarman. (Droõa Parva, Chapter 136, Verse 20).
     (50) Killed øatru¤jaya, øatrusaha, Citra (Citrabàõa) Citràyudha (Agràyudha) Dçóha (Dçóhavarman) Citrasena (Ugrasena) and Vikarõa. (Droõa Parva, Chapter 137, Verse 29).
     (51) Defeated Karõa again. (Droõa Parva, Chapter 139, Verse 9).
     (52) Destroyed many bows of Karõa. (Droõa Parva, Chapter 139, Verse 19).
     (53) To capture Karõa bereft of his arrows, Bhãma jumped into his chariot. (Droõa Parva, Chapter 139, Verse 74).
     (54) Bhãma tumbled to the ground unconscious at the blows of Karõa. (Droõa Parva, Chapter 139, Verse 91).
     (55) Gave directions to Arjuna to kill Karõa. (Droõa Parva, Chapter 148, Verse 3).
     (56) Killed the prince of Kaliïga by thrashing and kicking him. (Droõa Parva, Chapter 155, Verse 24).
     (57) Killed Jayaràta, Dhruva, Durmada and Duùkarõa by pushing and beating them. (Droõa Parva, Chapter 155).
     (58) Rendered the great hero Somadatta unconscious by thrashing him with his club. (Droõa Parva, Chapter 157, Verse 10).
     (59) Killed Bàlhãka. (Droõa Parva, Chapter 157, Verse 11).
     (60) Killed Nàgadatta, Dçóharatha (Dçóhà÷van) Mahàbàhu, Ayobhuja (Ayobàhu) Dçóha (Dçóhakùatra) Suhastha, Virajà, Pramàthã, Ugra (Ugra÷ravas) and Anuyàyi (Agrayàyi). (Droõa Parva, Chapter 157, Verse 16).
     (61) Killed øatacandra. (Droõa Parva, Chapter 157, Verse 23).
     (62) Killed Gavàkùa, brother of øakuni, as also øarabha, Vibhu, Subhaga and Bhànudatta. (Droõa Parva, Chapter 157, Verse 23).
     (63) Defeated Duryodhana again. (Droõa Parva, Chapter 166, Verse 43).
     (64) Engaged himself in a fierce fight with Halàyudha. (Droõa Parva, Chapter 177).
     (65) Got defeated in the fight with Karõa. (Droõa Parva, Chapter 188, Verse 10).
     (66) Killed the elephant named A÷vatthàmà and spread the false news that A÷vatthàmà (son of Droõa) was killed. (Droõa Parva, Chapter 190, Verse 15).
     (67) Fought against nàràyaõàstra. (Droõa Parva, Chapter 199, Verse 45).
     (68) In the fight with A÷vatthàmà Bhãma's charioteer was killed. (Droõa Parva, Chapter 199, verse 45).
     (69) Killed Kùemadhårti, the King of Kalàta. (Karõa Parva, Chapter 12, Verse 25).
     (70) Fought with A÷vatthàmà and fell down unconscious by the blows dealt by him. (Karõa Parva, Chapter 15).
     (71) Killed Bhànusena, son of Karõa. (Karõa Parva, Chapter 48, Verse 27).
     (72) In the next fight killed Vivitsu, Vikaña, øama, Kratha (Krathana) Nanda and Upananda. (Karõa Parva, Chapter 51, Verse 12).
     (73) Defeated Duryodhana again. (Karõa Parva, Chapter 61, Verse 53).
     (74) Taking upon himself all the responsibilities of the war deputed Arjuna to guard Dharmaputra. (Karõa parva, Chapter 65, verse 10).
     (75) Defeated øakuni. (Karõa Parva, Chapter 81, Verse 24).
     (76) Fought fiercely with Duryodhana. (Karõa Parva, Chapter 82 and 83).
     (77) Killed Du÷÷àsana in accordance with his (Bhãma's) old pledge and drank the blood from his (Du÷÷àsana's) chest. (Karõa Parva, Chapter 83, Verse 28).
     (78) Killed ten sons of Dhçtaràùñra, viz. Niùaïgã, Kavacã, Pà÷ã, Daõóadhara, Dhanurgraha, Alolupa, øala, øandha (Satyasandha) Vàtavega and Suvarcas. (Karõa Parva, Chapter 84, Verse 2).
     (79) Next, single-handed Bhãma killed 25000 infantry men. (Karõa Parva, Chapter 93, Verse 28).
     (80) Defeated Kçtavarmà (øalya Parva, Chapter 11, Verse 45).
     (81) Did club-fight with øalya. (øalya Parva, Chapter 12, Verse 12).
     (82) Defeated Duryodhana again. (øalya Parva, Chapter 16, Verse 42).
     (83) Killed the charioteer and horses of øalya. (øalya Parva, Chapter 17, Verse 27).
     (84) Killed another 25,000 infantry men, single-handed. (øalya Parva, Chapter 19, Verse 49).
     (85) Killed 11 sons of Dhçtaràùñra, viz. Durmarùaõa, ørutànta (Citràïga) Jaitra, Bhåribala (Bhãmabala) Ravi, Jayatsena, Sujàta, Durviùaha (Durviùàha). Durvimocana, Duùpradharùa (Duùpradharùaõa) and ørutarvà.
     (86) After that killed øudar÷aõa, son of Dhçtaràùñra. (øalya Parva, Chapter 27, Verse 49).
     (87) In the club fight that ensued between Duryodhana and Bhãma, Duryodhana's thigh was broken by the blows with Bhãma's club. (øalya Parva, Chapter 58, Verse 47).
     (88) Then Bhãma kicked Duryodhana on the head. (øalya Parva, Chapter 59, Verse 4).
     (89) Bhãma rushed forward to get hold of A÷vatthàmà, who was then sitting with Vyàsa on the Gaïgà shore. Bhãma challenged him. (Sauptika Parva, Chapter 13, Verse 16).
     (90) Consoled Pà¤càlã by giving to her A÷vatthàmà's gem. (Sauptika Parva, Chapter 16, Verse 26).
     (91) Bhãma apologised to Gàndhàrã. (øtrã Parva, Chapter 15).
     (92) Bhãma made Yudhiùñhira to retract from his intention to renounce the world and become a Sannyàsin. (øànti Parva, Chapter 19).
     (93) Yudhiùñhira installed Bhãma, as crown prince. (øànti Parva, Chapter 41, Verse 9).
     (94) Yudhiùñhira settled Bhãma down in the palace of Duryodhana killed in war. (øànti Parva, Chapter 44, Verse 6).
     (95) As directed by Vyàsa, Nakula and Sahadeva were put in-charge of protecting the Kingdom. (A÷vamedha Parva, Chapter 72, Verse 19).
     (96) It was Bhãma who, along with the brahmins, measured the yaj¤abhåmi, in connection with Yudhiùñhira's A÷vamedhayaj¤a. (A÷vamedha Parva, Chapter 88, Verse 6).
     (97) During one of those days Babhruvàhana visited Bhãma, who sent the former back loaded with money and foodgrains. (A÷vamedha Parva, Chapter 88, Verse 6).
     (98) It was Bhãma who held the umbrella to ørã Kçùõa in the chariot on his way back from the company of the Pàõóavas to Dvàrakà. (A÷vamedha Parva, Southern Text, Chapter 92).
     (99) Bhãma opposed Dhçtaràùñra's demand for money to perform the rituals of those who had died in war. (â÷ramavàsika Parva, Chapter 11, Verse 7).
     (100) After Dhçtaràùñra, Kuntã and Gàndhàrã retired into the forest Bhãma visited them once. (â÷ramavàsika Parva, Chapter 23).
     8) %<Bhãma's conceit put down.>% While, after the great war, the Pàõóavas and ørã Kçùõa were discussing several matters all the Pàõóavas except Bhãma said they owed their success in war to Kçùõa. But, Bhãma, in all haughtiness claimed the credit for victory to his personal prowess. With the object of putting down this conceit on the part of Bhãma, ørã Kçùõa, with Bhãma seated along with him on Garuóa, set out on a journey to the south. After crossing the sea and Mount Subela ørã Kçùõa, pointing out to Bhãma a lake twelve yojanas wide and lying near Laïkà, asked him to find out the source of the lake and return with the information. Though Bhãma walked some distance he could not find out its source. Not only that, all the warriors there jointly attacked Bhãma, and finding himself impotent to counter the attack he ran back to ørã Kçùõa for refuge. Then ørã Kçùõa with his ring clipped and threw away the lake, and said to Bhãma as follows:--"This is the skull of Kumbhakarõa killed by ørã Ràma in the Ràma-Ràvaõa war. The warriors who attacked you are the asuras called 'Sarogeyas'." These words of the lord put down Bhãma's conceit, and he apologised to Kçùõa. (Skanda Puràõa, 1.2.66).
     9) %<Death.>% After entrusting matters of administration of the country to Parãkùit the Pàõóavas set out on their great journey. Yudhiùñhira walking in the front, they started for Kailàsa. During the course of their journey Pà¤càlã, Sahadeva, Nakula and Arjuna one after the other fell down dead. Bhãma asked Yudhiùñhira the reason for the deaths and he was given suitable answers by the latter. At last when Bhãma too was about to fall down and die he asked the reason thereof, and Yudhiùñhira replied that Bhãma's over-eating was the reason. Afterwards when Dharmaputra entered Heaven he found his brothers had already their seats there. (See Arjuna, Para 31).
     10) %<Other information.>% (1) Bhãma had a son named Sutasoma by Pà¤càlã. (âdi Parva, Chapter 95, Verse 75).
     2) A son called Sarvaga was born to Bhãma of Balandharà, daughter of the King of Kà÷ã. (âdi Parva, Chapter 95, Verse 97).
     3) The following names are found used in the Mahàbhàrata as synonyms for Bhãma. Acyutànuja, Anilàtmaja, Arjunàgraja, Arjunapårvaja, Vallava, Bhãmadhanvà, Jaya, Kaunteya, Kaurava, Ku÷a÷àrdåla, Màrutàtmaja, Màruti, Pàõóava, Pàrtha, Pavanàtmaja, Prabha¤janasuta, Ràkùasakaõñaka, Samãraõasuta, Vàyuputra, Vàyusuta, Vçkodara.
\<*) Since much information about Bhãma is given under the captions Dharmaputra, Arjuna, Nakula, Sahadeva and Pà¤càlã only a brief description of Bhãma is attempted under the present heading.>\
\<**) The Pàõóavas were not in fact direct issues of Pàõóu. For details see Kuntã.>\
\<***). When raised, Hanåmàn's tail was as high in the sky as the flag of Indra, and produced a thunderous sound. As though the mountains were vomitting through their mouth, the sound produced by the raising of the tail shook the mountains. Drowning the trumpeting of excited elephants the sound reverberated all around the mountains. Hearing the sound Bhãma, his whole body horripilated entered the forest in the direction of the sound. In the middle of Kadalãvana, on a mighty rock, Bhãma saw Hanåmàn.>\

#<BHäMA II># The Mahàbhàrata makes mention of another Bhãma, son of King Parãkùit and brother of Janamejaya. (âdi Parva, Chapter 3, Verse 1). It was this Bhãma who, at the yaj¤a conducted at Kurukùetra attacked, without reason, the son of Saramà, a dog of the Devas.

#<BHäMA III># A Deva gandharva delivered by Munã, the wife of Ka÷yapa prajàpati. (âdi Parva, Chapter 65, Verse 42). He took part in the birthday celebrations of Arjuna. (âdi parva, Chapter 122, Verse 55).

#<BHäMA IV># Yet another Bhãma, grandson of King Avikùit of the Lunar dynasty and son of Parãkùit is mentioned in Chapters 94 and 95 of âdi Parva. His mother was Suya÷à. He married Kumàrã, daughter of Kekaya Ràja and they had a son called Prati÷ravas.

#<BHäMA V># Father of Divodàsa, king of Kà÷i. (Udyogaparva, Chapter 117, Verse 1).

#<BHäMA VI># A øådra who attained Svarga as on his head fell water with which the feet of a brahmin were washed. The following story about him occurs on page 619 of the Padmapuràõa.
     In the dvàpara yuga there lived a øådra called Bhãma, who engaged himself in the profession of Vai÷yas. An outcaste from practices pertaining to øådras he enjoyed life with a Vai÷ya woman. He was a terrible fellow, who had killed many brahmins, and also enjoyed the wives of many elderly people including his teachers. He was a robber as well. Once he went to a brahmin house, and with the object of robbing his wealth spoke to him in a pathetic tone as follows:--"Respected sire, you will please listen to my grievance. You appear to be kindhearted. Please give me some rice, or else I will die this very moment."
     Brahmin:--"Oh hungry guest! There is no one here to cook food. I shall give you daily some rice, which you may cook yourself. I have neither father, mother, son, brothers, wife nor any other relatives. All of them are dead and gone. The unfortunate fellow that I am, I am staying here alone. No servants or others here." Bhãma:--"Oh revered brahmin! I too am a lonely person. I shall live here for ever serving you. I am a øådra."
     These words of Bhãma pleased the brahmin so much that he cooked some food quickly and served the øådra with it. He stayed with the brahmin from that day onwards. His idea was to rob the brahmin of his wealth at some convenient time and get away. But, since he used to pour on his head everyday the water with which the brahmin's feet were washed he got redemption from all his sins.
     One night a thief got into the brahmin's room to steal his earnings. Seeing the thief Bhãma rushed at him to give him a good thrashing. But, the thief, in the twinkling of an eye, cut off Bhãma's head and escaped from the scene. At once there came down the attendants of Lord Viùõu to lead Bhãma to Vaikuõñha. A divine chariot drawn by Ràjahaüsas (swans) also came down. Bhãma got into the chariot and reached the abode of Viùõu.

#<BHäMA VII># Father of Damayantã. (See Damayantã).

#<BHäMA VIII># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma, one of the Pàõóavas. (Bhãùma Parva, Chapter 64, Verse 86).

#<BHäMA IX># Verse 17, Chapter 94 of âdi Parva, Mentions about one Bhãma born to King älin of his wife Rathandharã. This Bhãma had four brothers, viz., Duùyanta, øåra, Pravasu and Vasu.

@<[Page 134a]>@

#<BHäMA X># One of the five attendants given to Subrahmaõya by the Deva called Aü÷a. Parigha, Vaña, Dahati and Dahana were the other four. (øalya Parva, Chapter 45, Verse 34).

#<BHäMA XI># A king of ancient time. He sits in yama's assembly worshipping yama. There are hundred kings in yama's assembly, having the name Bhãma. (Sabhà Parva, Chapter 8, Verse 24). It is on account of the penance of the hundred Bhãmas that the difficulties of people are lifted. (Vana Parva, Chapter 3, Verse 11). These one hundred persons were kings in ancient days. Owing to several adversities they left their kingdoms for the assembly of yama. (øànti Parva, Chapter 227, Verse 49).

#<BHäMA XII># A yàdava king, the father of Andhaka. This Bhãma was a contemporary of ørã Ràma. He conquered Madhuràpurã founded by øatrughna after killing the Daitya called Madhu.

#<BHäMA XIII># A friend of Ràvaõa, king of Laïkà. It was on the top of Bhãma's house that Hanåmàn rested for the first time after arriving at Laïkà. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, Canto 6).

#<BHäMABALA I># (BHæRIBALA). One of the hundred sons of Dhçtaràùñra killed by Bhãma. (øalya Parva, Chapter 26, Verse 14).

#<BHäMABALA II># One of the five Vinàyakas born from the asura called Pà¤cajanya. These Vinàyakas cause difficulties and obstructions to the yaj¤as of Devatàs. (Vana Parva, Chapter 221, Verse 11).

#<BHäMABHAòA># A gandharva. The following story has reference to his past life.
     On the death of ørutadhara, king of Ekalavyanagara the younger of his two sons, Satyadhara drove out of the kingdom the elder brother, øiladhara. Thus ousted from his kingdom øãladhara did due penance and got from øiva the boon that Satyadhara be killed while he himself be made a gandharva. Owing to the blessing of øiva Satyadhara died, and he was born again as Samarabhaña, son of Ugrabhaña, King of Ràdhànagara, and øãladhara was born as Bhãmabhaña, brother of Samarabhaña. On the death of Ugrabhaña Bhãmabhaña, after killing Samarabhaña ascended the throne. And, on one of those days, he was transformed into a wild elephant as the result of the curse of a muni. But, he iremembered his previous existence, and, though turned into elephant could speak like men. Bhãmabhaña became a gandharva because he received and treated well once a traveller and related to him his (Bhãmabhaña's) own story. (Kathàsaritsàgara øa÷àükavatãlaübaka).

#<BHäMAJâNU># A king in ancient India. He remained in the assembly of yama serving the latter. (Sabhà Parva, Chapter 8, Verse 21).

#<BHäMâKúA># A Ràkùasa, who used to attack the kingdoms of Kà÷i and Kosala often. Finally the above kings jointly encountered him. He was killed by King Harya÷van. (Brahmàõóa Puràõa).

#<BHäMARATHA I># A king of the family of Vi÷vàmitra. His father was Ketumàn and Divodàsa his son. (Bhàgavata, Navama Skandha).

#<BHäMARATHA II># One of the hundred sons of Dhçtaràùñra killed in the war by Bhãma. (Bhãùma Parva, Chapter 64, Verse 36).

#<BHäMARATHA III># A hero who fought on the Kaurava side. It was this Bhãmaratha who stood at the centre of the garuóa vyåha (army formation in the form of the bird garuóa, Kite) set up by Droõa. (Droõa Parva, Chapter 20, Verse 12). He killed øàlva, the Mleccha king and a supporter of the Pàõóavas. (Droõa Parva, Chapter 25, Verse 26). When Yudhiùñhira was king at Indraprastha Bhãmaratha sat in Pàõóava assembly as a comrade of the Pàõóavas. (Sabhà Parva, Chapter 4, Verse 26).

#<BHäMARATHä># (BHäMâ). A river in the South extolled in the puràõas. Sins of those who bathe in this river will vanish. On its shore is a sacred place called Paõóharapura. (Vana Parva, Chapter 88, Bhãùma Parva, Chapter 9).

#<BHäMAøARA># One of the hundred sons of Dhçtaràùñra. (âdi Parva, Chapter 67, Verse 99).

#<BHäRU># A son born to Maõibhadra and his wife Puõyajanã.

#<BHäúAöA># Son of Baka. From the day his father was killed by Bhãma Bhãùana was impatiently waiting for revenge. When the Pàõóavas began the A÷vamedha yaj¤a he obstructed it at a place near Ekacakra. Arjuna fought and killed him. (Jaimini A÷vamedha Parva, Chapter 22).

#<BHäúMA>#
     1) %<Genealogy.>% From Viùõu were descended in the following order--Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvà-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdi-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Suhotà-Gala-Gardda Suketu-Bçhatkùetra-Hasti-Ajamãóha-èkùa-Samvaraõa-Kuru-Jahnu-Suratha-Vióåratha-Sàrvabhauma-Jayatsena-Ravyaya-Bhàvuka-Cakroddhata-Devàtithi-èkùa-Bhãma-Pratãpa-øantanu-Bhãùma.
     2) %<Birth and Boyhood.>% Bhãùma's name in his boyhood was Devavrata. He was the eighth son of øantanu, a king of the lunar dynasty and Gaïgàdevã. This boy was the human embodiment of Dyau, one of the Aùñavasus. øantanu, his father was the re-birth of another king, Mahàbhiùeka. The story concerning this, as given in the Mahàbhàrata is as follows:--
     King Mahàbhiùeka after his death, attained Viùõuloka. Once he went to visit Brahmà at Satyaloka. At that time Gaïgàdevã was also present in Brahmà's assembly. In that pious atmosphere, a gentle breeze began to blow and Gaïgàdevã's clothes were slightly deranged. Just at that moment, Mahàbhiùeka took a stealthy glance at her and she also returned that glance. This was noted by Brahmà who turned both of them into human beings by a curse. Gaïgàdevi begged pardon and Brahmà lifted the curse and blessed her that the Aùñavasus would come to the earth to be born as her sons and that afterwards she could come back to Heaven. After that Gaïgàdevã was born as a mortal woman in the world under the name Gaïgà and she spent her days in the forests near the Gaïgà river valleys.
     In those days the ruler of the Lunar dynasty was a king named Pratãpa. Having no children, he went to the bank of the river Gaïgà and performed tapas there. Gaïgàdevã who was moving about in the forests nearby, saw the King deeply absorbed in his tapas. She approached him and sat on his right thigh. She wanted the King to be her husband. He explained to her that the right thigh is the proper seat of a daughter-in-law and so she would become his son's wife in due course. In course of time, Pratãpa had a son, øantanu, born to him. When øantanu grew up into a young man, one day he went for a hunt to the Gaïgà-valley and there he met Gaïgàdevã. He fell in love with her at first sight and courted her. Gaïgàdevã agreed to become his wife on condition that he should not say anything to displease her and if he violated that condition she would leave him. The king accepted the condition and they became man and wife.
     At about that time, the wife of Dyo, one of the Aùñavasus, happened to see the sacrificial cow of the sage Vasiùñha and wished to have it. She expressed her desire to her husband, Dyo. Dyo, with the other seven vasus went and took away by force, Vasiùñha's cow. Vasiùñha in his anger cursed the Aùñavasus to be born as mortals. They repented and begged pardon from Vasiùñha. The sage told them that all of them would be born as the sons of Gaïgàdevã and all except Dyo, who actually stole the cow, would return to Heaven at the time of birth itself. As for Dyo, he would continue to live in the world for a long time, as an adventurous hero.
     Gaïgàdevã became pregnant and gave birth to her first child. She carried the child to the river Gaïgà and threw it into the river. øantanu who followed her up to the river bank, did not say anything against her, remembering his promise.
     Seven children were born to her and she threw all of them into the river in this way. When she gave birth to the eighth child, øantanu insisted that he would not allow her to throw away that child into the river. As he had violated the condition, the angry Gaïgàdevã left the palace with her child. She named it Devavrata and brought him up in the forest. The sage Vasiùñha and Gaïgàdevã taught him all branches of knowledge. Thirtytwo years later, the king went to the same forest for hunting. He saw a handsome boy stopping the flow of the river Gaïgà. Getting interested in the boy, the King approached him. But by that time he had disappeared. The King prayed to Gaïgàdevã to give back the child. She appeared with the child and after handing over the child to him vanished. The king returned to the palace with the child. (M.B. âdi Parva, Chapters 95-100).
     3) %<The name Bhãùma.>% Devavrata was anointed, as heir-apparent. One day King øantanu reached the forest near the Gaïgà river valley, for hunting. As he was hunting, absorbed in the beauty of the forest scenery, he felt the perfume of musk filling the air in the forest. He wondered from where it could come. He went on and on trying to find out the source of this smell until he reached the cottage of a fisherman. The fisherman had a daughter named Satyavatã. It was from her that the fragrance of musk spread all around.\<*>\ The king fell in love with her at first sight. He asked the fisherman to give the girl in marriage to him. But the brave fisherman did not yield to the king's demand immediately. He laid down several conditions, one of which was that Satyavatã's sons should succeed to the throne of øantanu. The king was in a fix. Devavrata was the eldest son and heir-apparent. To deny kingship to his sons would be highly improper. Unable to find a solution to this difficult problem, the king returned to the palace, much depressed and gloomy. There he avoided all company and took to his bed, passing his time in sadness and solitude.
     When Devavrata knew about his father's condition, he called the Ministers and asked them about it. They told him everything in details. At once, without informing even his father, Devavrata went to the fisherman's cottage on the bank of the river Gaïgà and begged for Satyavatã on behalf of his father. The fisherman repeated his former condition. Devavrata agreed that Satyavatã's son shall be given the right of Kingship. The fisherman pointed out that disputes were likely to arise between Devavrata's sons and Satyavatã's children regarding the right of succession to the throne. At once Devavrata stood up and made a solemn pledge that he would remain a bachelor for life. The fisherman gave Satyavatã to Devavrata to be taken to the King. Devavrata took her to the palace and presented her to his father. The King, when he came to know of the part played by his son in the matter, rose from his bed and embraced Devavrata with tears of joy and gratitude. The gods showered flowers on the scene. Because he had taken such a solemn oath, it was declared that henceforth he would be known by the name "BHäúMA". The loving father øantanu also gave him a boon that Bhãùma would die only when he wished. (M.B., âdi Parva, Chapter 100).
     4) %<Affairs of the Kingdom in crisis.>% Two sons named Vicitravãrya and Citràïgada were born to Satyavatã by øantanu, who died shortly afterwards. As desired by Satyavatã, Bhãùma crowned the boy Citràïgada as king. Although Citràïgada's reign was a prosperous one, it could not last long. Once a Gandharva named Citràïgada attacked him at Kurukùetra and after a battle which lasted for three years, the Gandharva Citràïgada killed the King Citràïgada. It was Bhãùma who performed the funeral rites of the King Citràïgada. After that Vicitravãrya was crowned King.
     It was at that time that the Svayaüvara of the three daughters of the King of Kà÷ã, Aübà, Aübikà and Aübàlikà, was held. Bhãùma thought that it would be good if Vicitravãrya married them. So Bhãùma attended that function. The presence of Bhãùma who was an old man, at the Svayaüvara, frightened the girls. The other kings who were present, stopped him from entering the place, since he had taken an oath to remain a lifelong bachelor. The old Bhãùma stood up and spoke at length about the eight different forms of marriage and after defeating several kings like øàlva, he seized the three daughters of the King of Kà÷i and took them with him in his chariot to Hastinàpura. Preparations were made for the marriage of Vicitravãrya with the three princesses. Then Ambà approached Bhãùma and told him that she had already dedicated her heart to the king of øàlva. Bhãùma generously allowed her to return home. (For the rest of Ambà's story, see the word "Ambà".
     Vicitravãrya married Ambikà and Ambàlikà. He ruled over the country for seven years at the end of which he died of consumption. The dynasty faced a crisis, as there was no one to succeed him. Satyavatã approached Bhãùma with a suggestion to beget children by Vicitravãrya's wife. But Bhãùma stood firmly on his solemn oath to continue as a life-long bachelor. (M.B. âdi Parva, Verse 100-104).
     5) %<Bhãùma's Wire Pulling.>% After that Satyavatã summoned Vyàsa to Hastinàpura and sons were born to Ambikà, Ambàlikà and their maid by him. Ambikà gave birth to Dhçtaràùñra, Ambàlikà gave birth to Pàõóu and the maid gave birth to Vidura. They grew up and Dhçtaràùñra married Gàndhàrã and Pàõóu married Kuntã and Màdrã. Duryodhana and his brothers were born to Dhçtaràùñra, while the Pàõóavas were born to Pàõóu. Pàõóu died at the øata÷çïga vana and Màdrã observed satã by jumping into his funeral pyre and burning herself alive. After that, the Kauravas and Pàõóavas who lived in the palace at Hastinàpura, split up into two blocs. When the palace made of lac was destroyed by fire, the Pàõóavas went into the forest and came back to the country after their marriage with Pà¤càlã. They ruled over the country with Indraprastha as their capital. In the gambling contest between Dharmaputra and Duryodhana, the Pàõóavas lost their kingdom and everything and so they went to the forest again. They lived for twelve years in the forest and spent one year incognito in the palace of the King of Viràña. At that time the Pàõóavas reappeared in the battle which took place as a result of the theft of King Viràña's cows by the Kauravas. Duryodhana asserted that he would not give so much land to the Pàõóavas as to put a dot with a needle. With the failure of ørã Kçùõa's mediation, the Kauravas and Pàõóavas encamped on the opposite sides of the field of Kurukùetra, preparing for a grim battle.
     Bhãùma was the chief protagonist in all these events relating to the Kauravas and Pàõóavas. At every stage in the story we see Bhãùma's influence. The main events in which this superman who used to give shelter to Kauravas and Pàõóavas alike, played a decisive role, are given below:--
     (1) Bhãùma sent a messenger to Subala, king of Gàndhàra, to ask for the hand of Gàndhàrã, to be married to Dhçtaràùñra. (M.B. âdi Parva, Chapter 109, Verse 11).
     (2) He went to the palace of øalya, king of Madra and secured Màdrã to be married to Pàõóu. (M.B. âdi Parva, Chapter 112).
     (3) He brought about the marriage between Vidura and the daughter of Devaka. (M.B. âdi Parva, Chapter 113, Verse 2).
     (4) The Maharùis who were the inhabitants of øatasçïga told Bhãùma about the birth of the Pàõóavas. (M.B. âdi Parva, Chapter 125, Verse 22).
     (5) Bhãùma offered 'Jalà¤jali' (worship with holy water) to Pàõóu at his death. (M.B. âdi Parva, Chapter 126, Verse 27).
     (6) He performed the death anniversary of Pàõóu. (M.B. âdi Parva, Chapter 127, Verse 1).
     (7) He engaged Droõàcàrya to teach archery to the princes. (M.B. âdi Parva, Chapter 130, Verse 77).
     (8) He burst into tears and wept bitterly on hearing that Pàõóavas were burnt to death in the palace of lac and was about to offer them 'Jalà¤jali'. Just then, Vidura came to him and secretly informed him that the Pàõóavas were not dead. (M.B. âdi Parva, Chapter 149, Dàkùiõàtya Pàñha).
     (9) He advised Duryodhana to give half the kingdom to the Pàõóavas. (M.B. âdi Parva, Chapter 202).
     (10) He had taken part in Dharmaputra's Ràjasåya Yaj¤a. Dharmaputra had entrusted to Bhãùma, the arrangements for that yaj¤a. (M.B. Sabhà Parva, Chapter 35, Verse 6).
     (11) He advised Yudhiùñhira to give the highest place of honour in that yaj¤a to ørã Kçùõa. (M.B. Sabhà Parva, Chapter 36, Verse 28).
     (12) Bhãùma ridiculed øi÷upàla (Sabhà Parva, Chapter 33).
     (13) øi÷upàla insulted Bhãùma. (Sabhà Parva, Chapter 41).
     (14) Bhãùma stopped Bhãma who rushed out to kill øi÷upàla. (Sabhà Parva, Chapter 42, Verse 13).
     (15) It was Bhãùma who narrated the life story of øi÷upàla. (Sabhà Parva, Chapter 43).
     (16) In the battle against øi÷upàla, Bhãùma selected powerful Kings to help ørã Kçùõa. (Sabhà Parva, Chapter 44, Verse 41).
     (17) Once Bhãùma asked the sage Pulastya about the value and importance of pilgrimage. (Vana Parva, Chapter 82, Verse 4).
     (18) Bhãùma advised Duryodhana to be on friendly terms with the Pàõóavas. (Vana Parva, Chapter 253, Verse 4).
     (19) In the battle which was fought by Kauravas against King Viràña, Bhãùma arranged the regiments in order, after sending Duryodhana to Hastinàpura. (Viràña Parva, Chapter 52, Verse 16).
     (20) A grim fight took place between Arjuna who went to help the Viràña army and Bhãùma. At last, it was the charioteer who removed Bhãùma, (who had fallen down unconscious) from the battlefield. (Viràña Parva, Chapter 64).
     (21) When the Kauravas were contemplating to fight against the Pàõóavas who had returned after their incognito life, Bhãùma ridiculed Karõa and praised Arjuna. (Udyoga Parva, Chapter 21, Verse 16).
     (22) At that time, he explained to Duryodhana, the greatness of ørã Kçùõa and Arjuna. (Udyoga Parva, Chapter 49, verse 2).
     (23) Duryodhana proposed to bind the hands and feet of ørã Kçùõa who was expected to come as the envoy of the Pàõóavas. Hearing this, Bhãùma in great anger, walked out of the council hall. (Udyoga Parva, Chapter 88, Verse 19).
     (24) Bhãùma strongly advised Duryodhana to make a treaty of peace with the Pàõóavas. (Udyoga Parva, Chapter 125, Verse 2).
     (25) He declared that he would not kill the Pàõóavas but would kill 10,000 soldiers of the Pàõóavas everyday. Udyoga Parva, Chapter 156, Verse 21).
     (26) As desired by Duryodhana, Bhãùma declared the Rathãs and Mahàrathãs who belonged to the Kaurava side. (Udyoga Parva, Chapters 165-168).
     (27) Bhãùma described all the Mahàrathãs of the Pàõóava side to Duryodhana. (Udyoga Parva, Chapters 169172).
     (28) Bhãùma told Duryodhana that øikhaõóã and the Pàõóavas should not be killed. (Udyoga Parva, Chapter 172, Verse 20).
     (29) Bhãùma offered påjà to Para÷uràma. (Udyoga Parva, Chapter 123, Verse 27).
     (30) Aübà who was allowed by Bhãùma to marry her lover, King øàlva, was rejected by him and returned to Bhãùma again. But he did not accept her. Although Para÷uràma pleaded with him on behalf of Aübà, Bhãùma did not marry her. (Udyoga Parva, Chapter 178, Verse 32).
     (31) In connection with Ambà's case, a duel was fought on the field of Kurukùetra between Bhãùma and Para÷uràma. Bhãùma started the duel after asking for the permission of Para÷uràma. Pleased with the fight, the Vasus presented to Bhãùma, the Prasvàpana arrow. But he did not use that arrow against Para÷uràma, since the gods and Nàrada prevented him from doing so. At the request of the gods, pitçs and Gaïgàdevã, Bhãùma stopped the fight and prostrated at the feet of Para÷uràma. (Udyoga Parva, Chapters 178-185).
     (32) Bhãùma narrated to Duryodhana the story of Ambà who was re-born as øikhaõóã. (Udyoga parva, Chapters 188-192).
     (33) Bhãùma himself told Duryodhana that he had the strength to annihilate all the Pàõóavas. (Udyoga Parva, Chapter 193, Verse 14).
     (34) Before the beginning of the battle, Yudhiùñhira went to Bhãùma and asked for his permission to start it. Bhãùma granted him permission and blessed him. (Bhãùma Parva, Chapter 43, Verse 44).
     6) %<Bhãùma in Bhàrata Yuddha.>%
     (1) On the first day of the battle a duel took place between Bhãùma and Arjuna. (Bhãùma Parva, Chapter 45, Verse 8).
     (2) In the battle Bhãùma killed øveta, the son of king Viràña. (Bhãùma Parva, Chapter 48, Verse 3).
     (3) There was again a terrible fight with Arjuna. (Bhãùma Parva, Chapter 52).
     (4) Sàtyaki killed Bhãùma's charioteer. (Bhãùma Parva, Chapter 64, Verse 114).
     (5) Seeing that the army of the Kauravas was being scattered in all directions by the violent strokes of Arjuna Bhãùma ordered to stop the second day's battle. (Bhãùma Parva, Chapter 55, Verse 42).
     (6) Bhãùma challenged ørãkçùõa for the fight. (Bhãùma Parva, Chapter 59, Verse 96).
     (7) Fought again with Arjuna. (Bhãùma Parva, Chapter 60, Verse 25).
     (8) Bhãùma gave orders to Droõàcàrya and Duryodhana to save Bhagadatta who fell in danger. (Bhãùma Parva, Chapter 64, verse 64).
     (9) Bhãùma told Duryodhana that Arjuna and Kçùõa were the incarnations of Nara and Nàràyaõa. (Bhãùma Parva, Chapters 65-68).
     (10) Bhãùma praised the greatness of Brahmapåta Stotra. (Bhãùma Parva, Chapter 68, Verse 2).
     (11) Seeing øikhaõóã rushing forward to oppose him, Bhãùma put an end to the battle. (Bhãùma Parva, Chapter 69, Verse 29).
     (12) A terrible fight took place between Bhãùma and Bhãmasena. (Bhãùma Parva, Chapter 70).
     (13) There was again a fight with Arjuna. (Bhãùma Parva, Chapter 71).
     (14) Bhãùma wounded Bhãmasena and defeated Sàtyaki. (Bhãùma Parva, Chapter 71, Verse 21).
     (15) Bhãùma wounded King Viràña. (Bhãùma Parva, Chapter 73, Verse 2).
     (16) Duryodhana who was frightened by Bhãmasena's deeds of valour, was encouraged by Bhãùma. (Bhãùma Parva, Chapter 80, Verse 8).
     (17) He deprived Dharmaputra of his chariot. (Bhãùma parva, Chapter 86, Verse 11).
     (18) When Bhãmasena killed Bhãùma's charioteer, the horses turned round and ran away, dragging the chariot with them. (Bhãùma Parva, Chapter 88, Verse 12).
     (19) He ordered Bhagadatta to fight with Ghañotkaca. (Bhãùma Parva, Chapter 95, Verse 17).
     (20) He swore that all except øikhaõóã would be killed. (Bhãùma Parva, Chapter 98, Verse 4).
     (21) Sàtyaki and Bhãùma fought again. (Bhãùma Parva, Chapter 104, Verse 29).
     (22) Bhãùma killed 14,000 Mahàrathãs who belonged to the Cedi, Kà÷i and Karåùa countries. (Bhãùma Parva, Chapter 106, Verse 18).
     (23) Bhãùma explained to Dharmaputra, the method by which he (Bhãùma) could be killed. (Bhãùma parva, Chapter 107, verse 76).
     (24) He declared that he would not fight with øikhaõóã, who was neither man nor woman. (Bhãùma Parva, Chapter 108, Verse 43).
     (25) He allowed Yudhiùñhira to launch an attack on himself (Bhãùma). (Bhãùma Parva, Chapter 115, Verse 13).
     (26) Bhãùma, shot by Arjuna's arrow, fell down unconscious. (Bhãùma Parva, Chapter 117, Verse 64).
     (27) Bhãùma who recovered and rose again, killed øatànãka, brother of King Viràña. (Bhãùma Parva, Chapter 118, Verse 27).
     (28) Bhãùma routed the Pàõóava army most disastrously. (Bhãùma Parva, Chapters 118, 119).
     (29) He considered the misery of life and the sweetness of death. (Bhãùma Parva, Chapter 119, Verse 34).
     (30) Bhãùma who was wounded by Arjuna's arrows, described to Du÷÷àsana, the heroism of Arjuna. (Bhãùma Parva, Chapter 119, Verse 56).
     (31) Arjuna shot his arrow at Bhãùma and made him fall down from his chariot. (Bhãùma Parva, Chapter 119, Verse 87).
     (32) He told Haüsa that he would remain alive until the sun came to Uttaràyaõa. (Bhãùma Parva, Chapter 119, Verse 104).
     (33) Bhãùma who fell and lay on a bed of arrows begged for a pillow to the Kings. (Bhãùma Parva, Chapter 120, Verse 34).
     (34) When he found that they were not paying any heed to his entreaties, he asked for a pillow to Arjuna. (Bhãùma Parva, Chapter, 120, Verse 28).
     (35) He exhorted the Kings to put an end to the battle. (Bhãùma Parva, Chapter 120, Verse 51).
     (36) Bhãùma begged for water to Arjuna. (Bhãùma Parva, Chapter 121, Verse 18).
     (37) He advised Duryodhana to end the battle. (Bhãùma Parva, Chapter 121, Verse 38).
     (38) As Karõa wished for 'Vãrasvarga' (Heaven for the valiant) Bhãùma permitted him to fight. (Bhãùma Parva, Chapter 122, verse 34).
     (39) Vyàsa sent Dharmaputra to Bhãùma to learn the mysteries of "Dharma" from Bhãùma before his (Bhãùma's) death. (øànti Parva, Chapter 37, Verse 5).
     (40) Bhãùma said that ørã Kçùõa was more competent to give advice on "Dharma" than himself. (øànti Parva, Chapter 52, Verse 2).
     (41) When the frightened and ashamed Yudhiùñhira approached him, Bhãùma cheered him up. (øànti Parva, Chapter 14, Verse 19).
     (42) Bhãùma explained to Yudhiùñhira, with the help of various examples and illustrations, "Ràjya Dharma", "âpaddharma", and "Mokùa Dharma". (øànti Parva, Chapter 56, to Anu÷àsana Parva, Chapter 165).
     (43) After giving his advice to Yudhiùñhira Bhãùma gave him permission to enter Hastinàpura. (Anu÷àsana Parva, Chapter 166, verse 50).
     (44) He gave advice to Dhçtaràùñra regarding his duties and responsibilities. (Anu÷àsana Parva, Chapter 167, Verse 30).
     (45) He asked for ørã Kçùõa's permission to renounce his body. (Anu÷àsana Parva, Chapter 167, Verse 37).
     (46) With ørã Kçùõa's permission, Bhãùma renounced his body. (Anu÷àsana Parva, Chapter 168, Verse 2).
     (47) The Kauravas performed the funeral rites and Jalà¤jali (purification by sprinkling water) of Bhãùma (Anu÷àsana Parva, Chapter 168, Verse 10).
     (48) Gaïgàdevã lamented that øikhaõóã, who was neither man nor woman, killed Bhãùma. (Anu÷àsana Parva, 168, Verse 21).
     (49) Vyàsa and ørã Kçùõa told Gaïgàdevã that Bhãùma died by Arjuna's arrow. (Anu÷àsana Parva, Chapter 168, Verse 30).
     (50) On a later occasion Vyàsa invoked into the river Gaïgà, those who died in the battle and among them Bhãùma was also present. (â÷ramavàsika Parva, Chapter 32, verse 7).
     (51) After his death, Bhãùma remained in Heaven as Dyau, one of the Aùñavasus. (Svargàrohaõa Parva, Chapter 5, Verse 11).
     %<Other names of Bhãùma.>% âpageya, âpagàsuta, Bhàgãrathãputra, Bhàrata, Pitàmaha, Bharatarùabha, Bharatasattama, Bhãùmaka, øàntanava, øantanuputra, øantanusuta, øantanuja, Devavrata, Gaïgàsuta, Gàïgeya, Jàhnavãputra, Kaurava, Kauravanandana, Kauravya, Kuru÷àrddåla, Kuru÷reùñha, Kurådvaha, Kurukula÷reùñha, Kurukulodvaha, Kurumukhya, Kurunandana, Kurupati, Nadãja, Prapitàmaha, Sàgaragàsuta, Satyasandha, Tàladhvaja, Vasu are other names of Bhãùma used in the Mahàbhàrata.
\<*) Satyavatã's original name was Kàlã. The fisherman got her from the stomach of a fish. (See the word Adrikà). Since she had the smell of fish she got the name of "Matsyagandhã." She used to assist a fisherman in his work as a ferryman in the river Gaïgà. Once the sage Parà÷ara happened to get into her boat and he fell deeply in love with her. The sage removed the smell of fish from her and gave her the perfume of musk instead. By this mystic power he created a mist at noon and under its cover, he had a sexual union with her. As a result of it the child Kçùõa (Vyàsa) was born. The child immediately left the mother to perform tapas in the forest after promising to return to her whenever she wished for his presence. Although she gave birth to a child, Parà÷ara blessed that she would again remain a virgin. The whole episode remained a secret. As usual, Satyavatã returned to the fisherman's cottage in the evening and continued to live with him. It is at this stage that øantanu was attracted by the perfume of musk and came to the cottage where he met Satyavatã.>\

#<BHäúMAKA># King of Vidarbha and born in the Bhoja dynasty, Bhãùmaka was the father of Rukmiõã, the wife of ørã Kçùõa. He had five sons. A friend of Bhãùma, he conquered and ruled over a fourth of the world. He defeated the Krathas, Pàõóyas and Kai÷ikas. He was very much devoted to Jaràsandha. (Sabhà Parva, Chapter 14, Verse 21). Sahadeva, who was on a triumphal tour in connection with the Pàõóava's a÷vamedha yaj¤a fought and defeated Bhãùmaka at Bhojakañanagara. Bhãùmaka was also called Hiraõyaroma. (Sabhà Parva, Chapter 31, Udyoga Parva, Chapter 158, øànti Parva, Chapter 4).

#<BHäúMA PARVA># A sub parva in the Mahàbhàrata.

#<BHäúMASVARGâROHAöA PARVA># A sub division of Anu÷àsana Parva. Chapters 167 and 168 of Anu÷àsana Parva are included in this.

#<BHäúMAVADHA PARVA># A sub Parva of Bhãùma Parva. It comprises Chapters 43-122 of the Bhãùma Parva.

#<BHOþ># A term used for greeting elders. When saluting an elderly person, the term "Bhoþ" is used as a suffix to his name.
     For example:
     "soma÷armà nàma aham asmi bhoþ. bhoþ ÷abdaü kãrtayedante svasya nàmnàbhivàdane / nàmnàü svaråpa bhàvo hi bhobhàvo çùibþiþ smçtaþ //" (Manusmçti, Chapter 2, verse 124)

#<BHOGAVâN># A mountain--Mahàbhàrata, Sabhà Parva, Chapter 30, Verse 12 says that in the course of his triumphant over-running of the eastern lands, Bhãmasena conquered this mountain also.

#<BHOGAVATä I># Nàgaloka or Pàtàla. When Sugrãva sent monkeys in all directions in search of Sãtà, he gave instructions to them to go and search for her in Bhogavatãpura. Vàlmãki Ràmàyaõa, 41st Sarga, Kiùkindhàkàõóa describes the place as the city infested with serpents (nàgas) and guarded by them. Vàsuki, King of serpents, lives there.

#<BHOGAVATä II># Gaïgà of Pàtàla. (M.B. Sabhà Parva, Dàkùiõàtya Pàñha, Chapter 38).

#<BHOGAVATä III># A place of holy bath at Prayàga. It is better known as Vàsuki tãrtha. Mahàbhàrata Vana Parva, Chapter 85 says that a bath at this tãrtha is as efficacious as an A÷vamedha yaj¤a.

#<BHOGAVATä IV># Another name for the river Sarasvatã. (M.B. Vana Parva, Chapter 24, Verse 20).

#<BHOGAVATä V># A female attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 8).

#<BHOJA I># A king of the ancient country named Màrttikàvata. In Mahàbhàrata âdi Parva, Chapter 185, Verse 6, we see that this king had attended the Svayaüvara of Draupadã. He was slain by Abhimanyu at the battle of Kurukùetra. (M.B. Droõa Parva, Chapter 48, Verse 8).

#<BHOJA II># A king of Yaduvaü÷a. Mahàbhàrata, øànti Parva, Chapter 166, Verse 79 says, that he died under the stroke of the sword of Mahàràja U÷ãnara. Bhojavaü÷a takes its source from this king.

#<BHOJA III># A king who became renowned as a Sanskrit scholar. It is believed that he lived from 1018 to 1054 A.D. His capital city was Dhàrà. Bhoja is credited with the authorship of two scholarly books entitled, "Sarasvatãkaõñhàbharaõa" and "Sçïgàraprakà÷a". Of these, the first is a compendious volume in five chapters, dealing with the merits and defects of poetry, figures of speech, etc. Bhoja observes that besides the four styles (in poetry) laid down by Rudraka, there are two more styles, namely, "Avanti" and "Màgadhã".

#<BHOJA IV># A follower of Sudàs. In ègveda, 3rd Maõóala, 58th Anuvàka, 7th Såkta we find that this Bhoja had given help to sage Vi÷vàmitra in performing his A÷vamedha yàga.

#<BHOJA V># A king of Kànyakubja. Once this king Bhoja met a woman with a fantastic shape. Her body was of human shape while her face was that of a female deer. When the king asked her about her strange shape, she related her past history as follows:--"In my previous birth, I was a female deer. On one occasion the whole of my body except my face, was plunged in a river and those parts of the body under the water were transformed into human shape. From that day, I have been changed into this form."
     On hearing her story, the king took her to the holy river and immersed her again in it. She was at once transformed into an actual woman and the king married her. (Skanda Puràõa, 7-2-2).

#<BHOJâ># An exquisitely beautiful virgin of the country, Sauvãra. Mahàbhàrata Droõa Parva, Chapter 10, Verse 33 says that Sàtyaki abducted her and made her his wife.

#<BHOJA(ý)># (BHOJAVAýøA). This is a branch of Yaduvaü÷a. (M.B. âdi Parva, Chapter 217, Verse 18).

#<BHOJAKAòA># The capital of Vidarbha. Once Sahadeva, one of the Pàõóavas conquered this city. It was at this place that ørã Kçùõa defeated Rukmã, the brother of Rukmiõã at the time of Rukmiõã's Svayaüvara. The original name of Bhojakaña was "Kuõóinapura". (M.B. Sabhà Parva, Chapter 31 and Udyoga Parva, Chapter 158).

#<BHOJIKA># A Bràhmaõa. (See the word Pàñalãputra).

#<BHOJYâ># A Bhoja princess. She was abducted by Jyàmagha of the Yàdava family and married to his son, Vidarbha. (See Jyàmagha).

#<BHOúA># A word meaning a comic, stupid or eccentric person. Bhoùas are of eight kinds. Those who feel derided, those who babble, those who are obstinate, sophists, those who indulge in hollow laughter, those who pretend to be blind, those who pretend to be deaf, and those who try to assert their self-importance--these are the eight classes of "Bhoùas".

#<BHRAMARA># A prince of the land of Sauvãra. He was a comrade of Jayadratha. M.B. Vana Parva, Chapter 265 describes how Bhramara walked behind the chariot of Jayadratha with banner in his hand, when the latter abducted Pà¤càlã. Bhramara was killed by Arjuna.

#<BHRâMARä># A Ràkùasã who was the follower of Jaübhàsura. As directed by Jaübhàsura, she took birth in the house of Ka÷yapa to kill Gaõe÷a. One day she treacherously gave poisoned sweets to Gaõe÷a. Gaõe÷a detected her treachery and fisted her to death. (Gaõe÷a 2-21).

#<BHRâSAKARöA># A Ràkùasa. He was the son of Ketumatã, by the Ràkùasa, Sumàlã. They had ten sons-Prahasta, Akaüpana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühràda, Pràkvàña, and Bhràsakarõa and four daughters--Vekà, Puùpotkañà, Kaikasã and Kuübhãnasã. (Uttara Ràmàyaõa).

#<BHèGU>#
     1) %<General.>% A sage, the son of Brahmà. He was the founder of Bhçgu vaü÷a. Members of the Bhçgu vaü÷a are called 'Bhàrgavas.' Bhçguvaü÷a has been reputed for many of its members who were èùis of great sanctity and grandeur.
     2) %<Birth.>%
     "utsaügàd nàrado jaj¤e dakùo 'üguùñhàt svayaübhuvaþ / pràõàdvasiùñhaþ saüjàto bhçgustvacaþ karàtkratuþ"\<*>\
     From these lines we see that Bhçgu was born from Brahmà's skin (tvak). But in M.B. âdi Parva, 5th Chapter, we find another version regarding his birth. In that passage we read that Bhçgu was born from "Vahni" (fire). In the light of these two statements, we may examine Bhçgu's birth.
     Bhçgu had two incarnations. The first time he was born from Brahmà's skin. In course of time, the sage Bhçgu became famous. In the Dakùayàga, this sage was present as one of the ètviks (officiating priests). On that occasion, Satãdevã who was in rage and grief because her husband (øiva) was not invited to the yàga, committed suicide by jumping into the sacrificial fire. Hearing about this, øiva was enraged and the monster spirits who emerged from his matted locks caught hold of the ètviks. Bhàgavata caturtha skandha says that the Bhåta named Nandã÷vara, who emerged from øiva's locks, caught hold of Bhçgu and killed him.
     Therefore the Bhçgu who was born from Brahmà's skin must be considered as having died at Dakùayàga. Bhçgu was born again in Vaivasvata Manvantara. This second birth was at the famous Brahmayaj¤a of Varuõa. He was reborn from fire, as Brahmà's son. This child who was born from Brahmà's semen which fell in the sacrificial fire, was brought up by Varuõa and his wife Carùaõã. Consequently Bhçgu is referred to as "Varuõaputra" and "Carùaõãputra" in some Puràõas. Since he was born at Varuõa's yàga he is sometimes called "Vàruõã Bhçgu".
     3) %<Bhçgu Vaü÷a. (Bhçgu family).>% Each birth of Bhçgu gave rise to a separate family. They are given below separately:--First birth: Bhçgu and his wife Khyàti had a daughter Lakùmã and three sons, Dhàtà, Vidhàtà and Kavi. Mahàmeru's daughters, âyati and Niyati became the wives of Dhàtà and Vidhàtà, respectively. Two sons, Pràõa and Mçkaõóu were born to those two couples. Màrkaõóeya was born to Mçkaõóu and from Màrkaõóeya was born Veda÷iras. Pràõa had a son, Dyutimàn who had a son Ràjavàn. From that Ràjavàn, Bhçgu Vaü÷a multiplied. The family tree of this first Bhçgu Vaü÷a is given below:--(See Viùõu puràõa, Part I, Chapter 10).
     BRAHMâ
     Bhçgu     Khyàti
     Dhàtà = âyati     Vidhàtà = Niyati     Kavi     Lakùmã = Viùõu
     Pràõa     Mçkaõóu
     Dyutimàn     Màrkaõóeya
     Ràjavàn     Veda÷iras
     Second Birth: The second Bhçgu Vaü÷a is the family which took its origin from the second birth of Bhçgu as the son of Varuõa. Varuõa's son, Bhçgu married the woman, Pulomà. They had six children who were, Bhåta, Cyavana, Vajra÷ãrùa, øuci, øukra, and Savana. By his first wife Bhåtà, he had his sons, "Ekàda÷a Rudras" (eleven Rudras) and "Rudra Pàrùadas" (Attendants of Rudra) and by his second wife Saråpà he had a crore of Rudras. Cyavana had two wives, Sukanyà and âruùi. Aurva, a son was born to âruùi. From Aurva was born ècãka, from ècãka Jamadagni and from Jamadagni, Para÷uràma. Cyavana had a son, Pravati, by his wife Sukanyà. Ruru or øunaka was the son of Pravati by the Apsarà Ghçtàcã. Ruru and his wife Pramadvarà had a son, øaunaka. øuka, the son of Bhçgu had two sons, Caõóa and Alarka and a daughter, Devayànã. This is the second Bhçgu Vaü÷a.\<**>\ The family tree is given below.
     Varuõa=Carùaõã
     Vàruõi Bhçgu--Pulomà
     Bhåta=Bhåtà=Saråpà     Vajra÷ãrùa     øuci     øukra     Savana.
     Sukanyà--Cyavana--âruùi
     Ekàda÷a
     Rudras     Koñi     Aurva     Caõóa     Alarka     Devayànã
     Rudra     Rudras     Ghçtàcã--Pravati
     Pàçùadas     ècãka
     Pramadvarà = Ruru     Jamadagni (øunaka)
     Para÷uràma
     øaunaka
     4) %<Bhçgu cursed Mahàviùõu.>% Once a terrible war broke out between Devas and Asuras. In that war, not only were the Asuras defeated but many of them were also killed. Diti, the mother of the Asuras, with tears in her eyes, complained to Bhçgupati. Pulomà, Mother of øukra, promised to find a remedy for this somehow. She at once went to the forest and started a tapas for the annihilation of the Devas. As the tapas gained force, the Devas were alarmed and they sought the protection of Mahàviùõu. Mahàviùõu used his Vajràyudha (Vajra weapon) against Bhçgu's wife, Pulomà. Under the stroke of Vajra she fell down, a headless corpse. The enraged Maharùi Bhçgu cursed Mahàviùõu to be born as a mortal in this world and to suffer the pangs of separation from his wife. When the curse was pronounced against Mahàviùõu, he directed his weapon Cakra against the Maharùi. Bhçgu fied in panic and at last begged pardon and prayed for shelter to Mahàviùõu himself in the ocean of milk. Viùõu withdrew his Cakra. Bhçgu himself restored Pulomà to life. To fulfil the condition of Bhçgu's curse, Viùõu agreed to incarnate in the world as ørã Ràma, the son of Da÷aratha and to experience the pain of separation from his wife. (Uttara Ràmàyaõa).
     5) %<Bhçgu kicked Viùõu.>% Long ago all the Maharùis joined together to perform a yàga on the bank of the river Sarasvatã. A dispute arose among them as to who was the most mighty among the Trimårtis. Some of them voted for Brahmà, others declared that Viùõu was more mighty than the other two, while a third group stood for øiva's superiority. They unanimously elected Bhçgu to ascertain and find out the truth of the matter.
     Bhçgu set out to Devaloka. First he went to Brahmà's assembly. There, in the presence of Brahmà who was seated in the midst of many Munis, Bhçgu took his seat on a stool. Brahmà was provoked by this act of disrespect. Bhçgu left the place without a word and went to øiva's place. øiva rose from his seat and approached him to embrace and welcome him. Bhçgu, shrank back saying, "Do not touch me?" øiva became angry and was about to hit him with his trident when Pàrvatã stopped him.
     Bhçgu then turned his steps to Vaikuõñha, the abode of Mahàviùõu. There he saw Mahàviùõu in a deep slumber. Seeing Mahàviùõu whose task is the preservation of the world, sleeping like an irresponsible person, Bhçgu gave him a kick on his breast. Viùõu who sprang up suddenly, saw Bhçgu standing before him. He begged pardon of the sage. He declared that he would carry Bhçgu's footprint permanently on his chest as a sign of his repentance for having shown disrespect to the Maharùi. This foot-print still remains on Viùõu's chest and is known by the name "ørãvatsa". In this way, the Munis came to the conclusion that Mahàviùõu is the noblest of the Trimårtis. (Bhàgavata, Da÷ama Skandha).
     6) %<The origin of Bhçgu Tãrtha.>% There is a sacred spot called, "Bhçgu Tãrtha" on the western side of Da÷à÷vamedha. It is here that Bhçgu once offered tapas to øiva. Owing to the austerity of his tapas, his hair became matted and discoloured. His body was completely covered with earth heaped up by termites. When øiva was still not propitiated, Pàrvatã interceded with him on behalf of Bhçgu, øiva agreed to bless Bhçgu.
     øiva sent his bull to the place where Bhçgu was sitting. The bull in the course of its gambols broke up and destroyed the earthen covering on his body which was made by the termites. Bhçgu became angry and chased the bull. But he was stunned by the sight of the bull rising up to heaven through the air. A divine light spread there. øiva appeared before him and asked him what boon he wanted. Bhçgu prayed that the place where he was doing tapas should become a holy spot. øiva granted his prayer and from that day, the place became famous under the name "Bhçgu Tãrtha". Brahmà and other Devas and the Kinnaras still worship this Bhçgu Tãrtha. All sin is removed by a mere sight of this sacred Tãrtha. Those who bathe in the holy water of this place attain Heaven and they will not be born again. Even by hearing about the greatness and glory of this Bhçgu Tãrtha, one will be cleared of all sins and find an easy way to øivaloka. (Padma Puràõa, Chapter 20).
     7) %<Other details.>% (1) It was Bhçgu who gave the boon for having progeny to Sagara, King of the solar dynasty. Sagara, with his two wives, Ke÷inã and Sumati, performed tapas at Bhçgu prasravaõa in the Himàlayas. After a hundred years, Bhçgu, who was pleased, blessed the king that he would have numerous children by one wife and one son who would be progenitor of a vaü÷a, by the other wife. (Vàlmãki Ràmàyaõa, Bàlakàõóa, 38th Sarga).
     (2) Once when some Munis went to Dvàrakà, Sàmba and other Yàdavas mocked them and the Munis cursed them. Bhçgu was one of those Munis. (See the word Sàmba).
     (3) Para÷uràma, after exterminating the Kùatriya kings, went to the â÷rama of Bhçgu, the founder of the family and received his blessings. (Brahmàõóa Puràõa, Chapter 62).
     (4) Bhçgu Maharùi was a prominent member in Yudhiùñhira's assembly. (M.B. Chapter 4, Verse 16).
     (5) He was also a member of Indra's assembly. It was by Bhçgu's brilliance that Indra's glory was heightened. (M.B. Sabhà Parva, Chapter 7, Verse 29).
     (6) Bhçgu was a member of Brahmà's assembly also. (M.B. Sabhà Parva, Chapter 11, Verse 19).
     (7) Once Bhçgu blessed his son ècãka and his daughterin-law Satyavatã that they would have children. (M.B. Vana Parva, Chapter 116, Verse 35).
     (8) ørã Kçùõa who went as the messenger of peace to Hastinàpura, travelled in Dakùiõàvarta, along with the sage Bhçgu. (M.B. Udyoga Parva, Chapter 83, Verse 27).
     (9) Bhçgu entered the scene of battle between the Kurus and Pàõóavas and tried to persuade Droõàcàrya to withdraw from the fight. (M.B. Droõa Parva, Chapter 190, Verse 34).
     (10) Once Bhçgu lectured on the origin of the earth, Philosophy of life, etc. (M.B. øànti Parva, Chapter 128).
     (11) Bhçgu explained to Bharadvàja how the Pa¤cabhåtas except the sky originated (øànti Parva, Chapter 183).
     (12) Bhçgu discussed in a logical manner, the principle of life and the transmigration of the soul. (øàntiparva, Chapter 187).
     (13) He made a critical examination of the merits and defects of racial discrimination. (øànti Parva, Chapter 187).
     (14) Once Bhçgu bestowed Brahminhood on a King named Vãtahavya. (M.B. Anu÷àsana. Parva, Chapter 30, Verse 57).
     (15) He got the name "Bhçgu" because he was born out of fire. (M.B. Anu÷àsana Parva, Chapter 85, Verse 105).
     (16) It was Bhçgu who gave the necessary advice to Agastya to depose Nahuùa from Indra's post.
     (17) There is a story that Nahuùa kicked Agastya on the head while the latter was carrying Nahuùa's palanquin and that Bhçgu, who was hiding in Agasty's locks of hair, cursed Nahuùa and changed him into a python. (M.B. Anu÷àsana Parva, Chapter 100).
\<*) Nàrada was born from Brahmà's lap, Dakùa from his Aüguùñha, Vasiùñha from his Pràõa, Bhçgu from his skin and Kçatu from his arm.>\
\<**) Devã Bhàgavata, Saptama Skandha says that Bhçgu had married two daughters of Dakùa. Mahàbhàrata Anu÷àsana Parva Chapter 85, Verse 127 says that Bhrgu had seven sons, namely Cyavana Vajra÷ãla, øuci, Aurva, øukra, Vareõya, and Savana.>\

#<BHèGUTäRTHA># A place made sacred by the performance of tapas by Bhçgu. (For more details see the 6th para under Bhçgu).

#<BHèGUTUðGA># A peak on which the sage Bhçgu performed tapas. ècãka had lived there with his wife and children. (Vàlmãki Ràmàyaõa, Bàlakàõóa, 61st Sarga).

#<BHèðGä># A Maharùi who was a devotee of øiva. Once he went to Kailàsa and began to go round øiva to pay homage to him. But since Pàrvatã and øiva were sitting together as one body, he could not go round øiva separately. He did not have much reverence for Pàrvatã. So he took the form of a female beetle (Bhçïgã) and bored his way through a hole made in the place where their bodies were united and thus went round øiva alone. Pàrvatã was angry at this slight shown to her and cursed him to become physically weak. His legs became so weak that they were unable to support his body. So he prayed to øiva again and he blessed him with a third leg. In this way Bhçïgã became a Maharùi with three legs. (Maharùis).

#<BHèøUöôI># A fisherman. He used to earn his living by theft.
     Once when the Mahaçùi Mudgala was passing through a forest, Bhç÷uõói stopped him. But in the presence of the Brahmanic effulgence of the Mahaçùi, the fisherman was dazed. Mudgala took pity on Bhç÷uõói and advised him to worship Lord Gaõe÷a.
     From that time Bhç÷uõói gave up his evil ways, and accepting the advice of Mudgala, started the worship of Gaõe÷a with single-minded devotion. As a result of it, an elephant's trunk began to grow from the middle of his forehead. Bhç÷uõói who thus acquired a shape closely resembling Gaõe÷a, was visited by Indra, mistaking him for Gaõapati. (Gaõe÷a: 1.67).

#<BHæ(þ)># In the creation of the world, the Lord broke the beginningless "Aõóa" (the primal egg or seed) and from it the sound "Oü" emerged. The first sound of it was "BHæþ"; the second was "BHUVAþ"; and the third was "SVAþ". So the combination "Bhår Bhuvaþ Svaþ" was formed. Then came the most adorable and superlative effulgence of the creator (Savità). That radiance dried up all water. A little of the water became a highly viscous substance. This viscous matter gradually solidified and became the earth. Where the aõóa originally was became the source of that supreme effulgence. As it was the first radiant light, it came to be called âditya (àdi=first). The great procreator Brahmà seemed to emerge from the centre of the aõóa. The garbhajala (the water contained in the aõóa) became the oceans and rivers of the world. (Vàmana Puràõa, Chapter 43).

#<BHUJAKETU># A king who fought on the side of Duryodhana in the Bhàrata Yuddha.

#<BHUJAðGA># A son of Kadrå by Ka÷yapa prajàpati.

#<BHUJYU># A Ràjaçùi (royal sage), the son of Tugra. King Tugra sent his son with an army across the sea to conquer the enemies in a distant island. When the boat in which they sailed had reached mid-ocean, it was caught in a storm and wrecked. The prince and the soldiers sank into the sea. At that time the prince prayed to the A÷vins who saved Bhujyu from drowning and carried him back to the palace in boats and chariots travelling through the air. This story is given in the ègveda where the adventures of A÷vins are described. (ègveda, 1st Maõóala, 17th Anuvàka, 116th Såkta.).

#<BHæKAMPA># (Earthquake). The cause of earthquake according to ancient belief is given below:-The earth is being supported and held in its position by an elephant called Viråpàkùa. When he feels the burden too heavy he shakes his head and earth tremors follow. (Vàlmãki Ràmàyaõa, Bàlakàõóa, 40th Sarga).

#<BHæLIðGA(M)># A bird which lived on the opposite side of the Himàlayas. The cry of this bird resembles "Mâ SâHASA".\<*>\ But this bird lived by pecking at and eating the flesh between the teeth of a lion. øi÷upàla mentioned this bird as an example to illustrate that Bhãùma's advice was at variance with his practice. The bird exhorts people not to act in a rash way (Mà Sàhasa) and at the same time acts rashly.
\<*) Mà Sàhasa = Do not act rashly.>\

#<BHæMANYU I># A king who was the grandson of King Duùyanta and the son of Bharata. From Mahàbhàrata âdi Parva, Chapter 94, Verse 19, we see that he was born by the blessing of Bharadvàja. His mother was Sunandà, daughter of Sarvasena, King of Kà÷i. When Bhåmanyu grew up, his father Bharata entrusted him with the affairs of the Kingdom. Bhåmanyu had six sons by his wife Puùkariõã; they were Diviratha, Suhotra, Suhotà, Sukavi, Suyaju, and ècãka. In Mahàbhàrata, âdi Parva, Chapter 95, Verse 33, we see that he had another son Suhotra by a woman Vijayà, a Dà÷àrha maid.

#<BHæMANYU II># There is another Bhåmanyu, grandson of Kuru, a King of the Lunar dynasty and son of Dhçtaràùñra, mentioned in Mahà Bhàrata, âdi Parva, Chapter 94, Verse 59.

#<BHæMANYU III># A Deva Gandharva. He participated in the celebrations connected with Arjuna's birth. (M.B. âdi Parva, Chapter 91, Verse 35).

#<BHæMI I># The earth.
     1) %<General.>% The Puràõas maintain that Bhåmi has a Devã (goddess). The births of Bhåmi and its basic goddess are in two different ways.
     The Mahàbhàrata, (Dàkùiõàtya Pàñha) says that the goddess Bhåmi was the daughter of Brahmà and that she was married by Mahàviùõu. The earth on which we live is the Mçtpiõóa of which the basic deity is this Bhåmidevã. Of the many versions given in the Puràõas regarding the origin of earth, three are given below:--
     1) Long ago, towards the end of the age of floods, the earth was in a liquid state. At that time, øiva cut open his thigh and let fall a drop of blood in the water. It assumed the form of an "aõóa" (egg). øiva took that aõóa and split it. A man came out of it. From him was made Nature (Prakçti) for the creation of the Universe. One half of the broken aõóa became sky and the other half became the earth. (Kathàsaritsàgara, Kathàpãñhalaübaka, 2nd Taraïga).
     (2) Mahàviùõu lay on the surface of water which spread everywhere in the beginning. A lotus sprang up from the navel of Viùõu and from its top Brahmà was born. Liquid matter began to flow out of Viùõu's ears on both sides. From it were born two Ràkùasas named Madhu and Kaiñabha. They persecuted Brahmà. Mahàviùõu woke up and killed Madhu and Kaiñabha. The thick fat of these Ràkùasas hardened into the earth. (Devã Bhàgavata, Navama Skandha).
     3) In the beginning Mahàviùõu (Mahàviràñ Puruùa) spread everywhere. In every pore of that Mahàviràñ who was lying on the surface of the water, there was a Brahmàõóa. In course of time that Viràñ obtained mind. That mind stood connected with each of the pores equally. Later from it were formed the "Pa¤camahàbhåtas". From their combination was formed the Bhåta called "Mahà Pçthvã". It was cut into many pieces and each of the pieces was deposited in each pore. It was these Pçthvã pieces which became "Bhåmis" at the time of creation. At the time of the floods, these Bhåmis sank again into those pores as before. In each of these Brahmàõóas, there are the earth, mountains, forests, oceans, the seven islands, Himavàn, Meru, Sun, Moon, Stars and other planets. Also, each of them has its own Brahmà, Viùõu, øiva and other Devas. Since all the different Bhåmis in all the Brahmàõóas had been formed artificially, they all perish in the floods. (Devã Bhàgavata, Navama Skandha).
     3) Bhåmi Devã (Goddess Earth) is the wife of Mahà Viùõu. In Varàha Kalpa (Age of the Pig) the Asura Hiraõyàkùa carried the Earth and Submerged it under water. At once Mahà viùõu appeared in the form of a Pig and lifted up the Earth on its horns. When the Earth floated on the surface of water like a lotus leaf, Bhåmi Devã who was pleased, stood up in her charming figure. Mahàviùõu fell in love with her and with the brilliance of a crore of suns, had sexual union with her for the period of one Devavarùa. It is from that time that Bhåmi Devã became Mahàviùõu's wife. As a result of their union, a son named Maïgala was born to them.
     Ghañe÷a is the son of Maïgala. Maïgala has another name, Covva. After the birth of Maïgala, at the behest of Lord Viùõu, all people began to offer worship to Bhåmidevã. Mahàviùõu himself first worshipped her by reciting the mantra--"Om Hrãü-ørãü-Krãü-Vasudhàyai Svàhà". After that this mantra became popular for worshipping Bhåmidevã. (Devã Bhàgavata, Navama Skandha).
     Narakàsura was Bhåmidevã's son by Hiraõyàkùa, the Asura. When Hiraõyàkùa, in the form of a pig, carried Bhåmidevã on his horns to Pàtàla, the horns came in contact with Bhåmidevã and she became pregnant. In Bhàgavata, Da÷ama Skandha we read that Narakàsura was born as the result of this contact. (See the word Naraka I).
     Sãtà was the daughter of Bhåmidevã, born on another occasion. Sãtà was married by the Kosala King ørã Ràma. When she was abandoned by her husband, she was at last accepted by Bhåmidevã within her own self. (See the word Sãtà).
     4) %<Bhåmi and Prahlàda.>% Since Bhåmidevã had been the wife of the Asura Hiraõyàkùa she has also been called the mother of the Asura clan. Hiraõyàkùa's brother was Hiraõyaka÷ipu. Prahlàda, the son of Hiraõyaka÷ipu, was a devotee of Viùõu. The father did not like the son's devotion to Viùõu. So he persecuted Prahlàda in various ways. Once he threw down Prahlàda from the top of a high building. At that time Bhåmi devã appeared there and received him in her arms. (Brahmàõóa Puràõa, Chapter 24).
     5) %<Bhåmidevã and Pçthu.>% Once the Emperor Pçthu turned Bhåmidevã into a cow and milched all resources from her. (For details, see the word Pçthu).
     6) %<Pàrvatã's curse.>% Once Pàrvatã and øiva indulged in their sexual act for many years. The earth began to shake to its foundations. The gods approached øiva with a request to refrain and he agreed. øiva's semen was discharged and fell on the earth. Pàrvatã who was angry at this, cursed Bhåmidevã as follows:--"You Bhåmidevã! You will assume many forms and become the wife of many. Since you have prevented me from giving birth to a son, no children will be born to you in future." (Vàlmãki Ràmàyaõa, Bàlakàõóa, 36th Sarga).
     7) %<Other details.>%
     (1) Narakàsura has another name, "Bhauma". (M.B. Sabhà Parva, Dàkùiõàtya Pàñha, Chapter 38).
     (2) Bhåmidevã prayed to ørã Kçùõa and obtained Vaiùõavàstra for her son Narakàsura. (M.B. Droõa Parva, Chapter 29, Verse 30).
     (3) When Para÷uràma was carrying on the annihilation of Kùatriyas, Bhåmidevã induced the sage Ka÷yapa to entreat Para÷uràma to stop his massacre of Bhåpàlas. (Protectors of Bhåmi=Kùatriyas). (M.B. øànti Parva, Chapter 79, Verse 44).
     (4) Once she (Bhåmidevã) described to ørã Kçùõa, the greatness of Brahminhood. (M.B. Anu÷àsana Parva, Chapter 34, Verse 22).
     (5) At another time she explained to ørã Kçùõa the nature of Gçhasthà÷ramadharma, (Duties of a householder). (M.B. Anu÷àsana Parva, Chapter 97, Verse 5).
     (6) On one occasion, when King Aïga touched her, Bhåmidevã lost her own form and vanished. At that time, Ka÷yapa prajàpati paralysed her. (M.B. Anu÷àsana Parva, Chapter 152, Verse 2).
     (7) Para÷uràma gifted the whole earth to the sage Ka÷yapa. From that time Bhåmidevã has been called "Kà÷yapã" (daughter of Ka÷yapa). (M.B. Anu÷àsana Parva, Chapter 154, Verse 7).

#<BHæMI II># Wife of Dhruva. This Bhåmi devã, the daughter of øi÷umàra had two sons named Kalpa and Vatsala, by Dhruva. (Bhàgavata, Caturtha Skandà).

#<BHæMI III># Another Bhåmi, who was the wife of a king named Bhåmipati is mentioned in M.B. Udyoga Parva, Chapter 117, Verse 14).

#<BHæMI¥JAYA># A warrior who fought on the side of the Kauravas. He took his position in the centre of the "Garuóa Vyåha" (Name of a phalanx) formed by Droõa. (M.B. Droõa Parva, Chapter 20, Verse 13).

#<BHæMIPâLA># A Kùatriya king of ancient India. He was born from a portion of an Asura called Krodhava÷a. (M.B. âdi Parva, Chapter 67, Verse 61).

#<BHæMIPARVA># A subdivision of Bhãùmaparva in Mahàbhàrata. Chapters 11 and 12 of Bhãùma Parva are included in this.

@<[Page 143b]>@

#<BHæMIPATI># A king of ancient India. There is a reference to this King in M.B. Udyoga Parva, Chapter 117; Verse 14.

#<BHæMIøAYA># A king in ancient India. M.B. øànti Parva, Chapter 166, verse 75 says that King Amårtarayas gave a sword to Bhåmi÷aya who gifted it to Bharata, the son of Duùyanta.

#<BHæPATI># A vi÷vadeva. (M.B. Anu÷àsana Parva, Chapter 91, Verse 32).

#<BHæRI I># A king of the Kuru dynasty. Somadatta, king of the Kuru dynasty had three sons, Bhåri, Bhåri÷ravas and øala.\<*>\ In M.B. âdi Parva, Chapter 185, we read that they had attended the Svayaüvara of Draupadã and in Sabhà Parva, Chapter 94 it is said that they had taken part in Yudhiùñhira's Ràjasåya. In Droõa Parva, Chapter 166, we read that this King Bhåri was slain by Sàtyaki during the war between Kauravas and Pàõóavas. After death, Bhåri obtained a place with the Vi÷vedevas. (M.B. Svargàrohaõa Parva, Chapter 5, Verse 16).
\<*) In Agnipuràõa, Chapter 278, we see another statement that øantanu, king of the Lunar dynasty, had three sons, Devàpi, Bàlhãka and Somada and of them Bàlhika had four sons, Somadatta, Bhåri, Bhåri÷ravas and øala.>\

#<BHæRI II># A son of the sage øuka. Vyàsa's son, øuka married Pãvarã, the daughter of Pitçs. She had four sons by øuka, who were named Kçùõa, Gauraprabha, Bhåri and Deva÷ruta, and a daughter named Kãrti. (Devã Bhàgavata, Prathama Skandha).

#<BHæRIBALA># (BHäMABALA). One of the hundred sons of Dhçtaràùñra. Mahàbhàrata øalya Parva, Chapter 26, Verse 14 says that at the battle of Kurukùetra he was slain by Bhãmasena.

#<BHæRIDYUMNA I># A king in the assembly of Yama. He attained Heaven (Svargaloka) by virtue of his having performed godàna (gift of cow). (M.B. Sabhà Parva, Chapter 8, Anu÷àsana Parva, Chapter 76).

#<BHæRIDYUMNA II># A Maharùi. This sage once went to Hastinàpura as a messenger of peace. On the way he met with ørã Kçùõa whom he reverently worshipped by doing "Pradakùiõà".

#<BHæRIDYUMNA III># He was the only son of Vãradyumna, a King. Bhåridyumna was lost somewhere in the forest. (M.B. øànti Parva, Chapter 127, Verse 14)

#<BHæRIHAN># A Ràkùasa. He was a king in ancient times. (M.B. øànti Parva, Chapter 277, Verse 51).

#<BHæRIKäRTI># A king. He had two daughters, Campikà and Sumati who were married by Lava and Ku÷a respectively. (ânanda Ràmàyaõa, Vivàha Kàõóa).

#<BHæRIøRAVâ># (BHæRIøRAVAS).
     (1) %<General.>% He was the son of Somada, a king of Kuruvaü÷a (Kuru dynasty).
     (2) %<Other details.>% Bhåri÷ravas had two brothers named Bhåri and øala. They were all present at the Svayaüvara of Draupadã. (M.B. âdi Parva, Chapter 185, Verse 14).
     (3) He once described to Duryodhana, the heroic qualities of the Pàõóavas and advised him to maintain peaceful relations with them. (M.B. âdi Parva, Chapter 199, Dàkùinàtya Pàñha).
     (4) He took part in Yudhiùñhira's Ràjasåya yaj¤a with his father and brothers. (M.B. Sabhà Parva, Chapter 34, Verse 8).
     (5) In the war between Kauravas and Pàõóavas, he arrived with an "Akùauhiõã" (A division of the army) in order to give help to Duryodhana. (M.B. Udyoga Parva, Chapter 19, Verse 16).
     (6) Bhãùma once remarked that Bhåri÷ravas deserved to be counted among the Rathãs and Yåthapatis. (Udyoga Parva, Chapter 165, Verse 29).
     (7) On the first day of the battle at Kurukùetra Bhåri÷ravas fought a duel with øaükha. (Bhãùma Parva, Chapter 45, Verse 35).
     (8) He fought with Sàtyaki (Bhãùma Parva, Chapter 63, Verse 33).
     (9) He killed the ten sons of Sàtyaki. (Bhãùma Parva, Chapter 74, Verse 25).
     (10) Defeated Dhçùñaketu in battle. (Bhãùma Parva, Chapter 84, Verse 35).
     (11) He fought a duel with Bhãmasena. (Bhãùma Parva, Chapter 11, Verse 44).
     (12) A duel was fought with øikhaõóã. (Droõa Parva, Chapter 43, Verse 45).
     (13) Bhåri÷ravas fell down under the stroke of Sàtyaki. (Droõa Parva, Chapter 142, Verse 59).
     (14) Arjuna cut off the left arm of Bhåri÷ravas. (Droõa Parva, Chapter 141, Verse 72).
     (15) Enraged by Arjuna's action, Bhåri÷ravas squatted on the ground to attain Svarga (Heaven). (Droõa Parva, Chapter 143, Verse 33).
     (16) Sàtyaki killed Bhåri÷ravas. (Droõa Parva, Chapter 143, Verse 54).
     (17) After death Bhåri÷ravas became a Vi÷vadeva. (Svargàrohaõa Parva, Chapter 5, Verse 16).
     (18) Some of the other names of Bhåri÷ravas given in Mahàbhàrata are:--Bhåridakùiõa, øalàgraja, Kaurava, Kauraveya, Kauravya, Yåpaketana, Yåpaketu, øàrdåla, Kuru÷reùñha, Kurådvaha.

#<BHæRITEJAS># A king in ancient India. He was born from a portion of the Asura Krodhava÷a, according to Mahàbhàrata, âdi Parva, Chapter 67, Verse 63).

#<BHUøUöôA># A dispassionate and large-hearted crow. The residence of this crow was a Kalpavçkùa standing on a beautiful peak surrounded by luxuriant vegetation in the north-eastern corner of Mahàmeru. There were numerous bird-nests on the southern branch of that Kalpavçkùa. In one of them lived this centuries-old bird.
     Once when the sage Vasiùñha went to Devaloka, he happened to hear about this crow. He went to see Bhu÷uõóa in its nest. The crow recognised Vasiùñha at once. They exchanged greetings. The sage opened the conversation as follows:--"Oh, King of birds! when were you born? How did you become a great soul? How old are you? Have you recollections of the past? Who was the prophet who suggested this residence for you?"
     The bird calmly replied as follows:--"If you are interested in hearing my past history I shall tell you. Lord øaïkara the Almighty lives in this world. He has numerous attendant spirits. Besides these spirits who have hoofs on their head, hands in the hoofs, teeth in the hands and stomach in the face, and who have faces resembling those of monkeys, camels, and elephants, he has also hordes of Màtçs in his retinue. The Màtçs, attended by spirits continue their dance in the presence of the Lord. Mountain peaks, the sky, the different worlds, deep pits, cremation grounds, etc. are their haunts. Chief among these Màtçs are eight sisters named, Jayà, Vijayà, Jayantã, Aparàhità, Siddhà, Raktà, Alambuùà and Ulpalà. They have other followers also. Alambuùà's vehicle is the crow named Caõóa. All these Màtçs assembled together on one occasion to celebrate a festival in the sky. There was a display of many kinds of entertainments at that time. Disputations in spiritual matters, music, dancing, drinking and other forms of hilarious activities were freely indulged in. In another part of the sky, their vehicles were also enjoying themselves with similar celebrations of drinking, dancing, and merry-making. The swans who were the vehicles of Bràhmãdevã were dancing in one place, intoxicated by drink. Caõóa, the crow, who was Alambuùà's vehicle, also joined their company. Completely absorbed in their delirious raptures, the intoxicated swans indulged so freely in their amorous pleasures with Caõóa that they became pregnant. At last when the merry-makings ended and all of them dispersed, the swans became aware of their plight and informed Bràhmã about it. The gracious goddess (Bràhmã) told them that in their present state they were unable to discharge their duties in drawing her chariot and so they were allowed to go and enjoy themselves wherever they liked. After this she entered into a trance. The swans in the fullness of time, gave birth to twentyone sons. We, the twentyone brothers, are those children. We and our mothers went to Bràhmãdevã and offered worship to her for a long time. As a result, the Devã woke up from her trance and pleased with us, gave us her blessing. After that, we went to our father (Caõóa) and off red our devoted services to him and prostrated before him and Alambuùàdevã. They blessed us. We asked our father to suggest a most suitable place for a secluded life. This Kalpa Vçkùa is the secluded place recommended by him. We paid obeisance to our father and Alambuùàdevã and came to settle down here. Many ages have passed since then. Now your visit and holy presence here, have liberated me from all worldly bonds and ennobled my life. My twenty brothers lived for many Kalpas and yugas at the end of which, convinced of the meaninglessness of worldly life, renounced their bodies and attained øivaloka.
     On hearing this, Vasiùñha asked Bhu÷uõóa to tell him more about his past life. Bhu÷uõóa resumed his story:-"Long long ago, the whole earth was full of big rocks, without trees, forests or mountains. After a great flood the surface of the earth was covered with ashes. In one caturyuga (a period equal to the length of the four yugas, Kçta, tretà, dvàpara and Kali) the earth was filled with forest trees and in another Caturyuga, mountain ranges appeared. I have seen an age in which Bràhmaõas were drunkards, øådras were virtuous and women of noble families committed adultery. You have now been born in the eightieth "Janma" as the son of Brahmà. You were born once from the sky, at another time from water, then from the mountain and again from fire. I can remember this earth sinking into the ocean five times and Lord Viùõu taking the form of a tortoise, lifting it up, above the water. I have seen the ocean of milk being churned twelve times. I know that Hiraõyàkùa had taken the earth three times to Pàtàla (underworld). The Lord has incarnated six times as Bhàrgava Ràma. Incarnation of Buddha has taken place in six Kaliyugas. Tripuradahana (burning of the Tripuràsuras) has taken place thirty times. Dakùa yàga was broken up twice. Lord øiva has slain ten Indras. He fought seven times with ørã Kçùõa for the sake of Bàõa. I also remember another epic entitled "Ràmàyaõa", containing one lakh of verses and dealing with metaphysical problems. I have seen the customs of Kçtayuga being followed in Kaliyuga and the customs of Kaliyuga being followed in Kçtayuga."
     Having heard the whole story, Vasiùñha gave his blessing to Bhu÷uõóa and left the place. (J¤àna Vàsiùñha, Bhu uõóopàkhyàna).

#<BHæTADHâMâ># An Indra. This Indra is different from the actual Indra. There is reference to this Indra in Mahàbhàrata, âdi Parva, Chapter 96, Verse 28.

#<BHæTAJYOTI># A king who was the father of Vasu and son of Sumati.

#<BHæTAKARMâ># A warrior who fought on the side of the Kauravas in the battle at Kurukùetra. He was killed by øatànãka, the son of Nakula. (M.B. Droõa Parva, Chapter 22, Verse 25).

#<BHæTâLAYA(M)># A famous village in the puràõas. It was a resort of thieves and robbers. Dead bodies were often thrown into the river which was flowing through this village. Mahàbhàrata, Vana Parva, Chapter 129, verse 9 says that it was against øàstras to bathe in this river.

#<BHæTAMATHANA># A warrior of Subrahmaõya. (M. B. øalya Parva, Chapter 45, Verse 69).

#<BHæTASANTâPANA># One of the sons of Hiraõyàkùa. (Bhàgavata, Saptama Skandha).

#<BHæTAøARMâ># A warrior who fought on the side of the Kauravas against the Pàõóavas. He had taken his position in the "Garuóavyåha" (name of a phalanx) formed by Droõàcàrya. (M.B. Droõa Parva, Chapter 20, Verse 6).

#<BHæTAS># (A set of beings created by Rudra).
     1) %<General.>% A Mànava class or sect in ancient India. In the Puràõas, this Mànava sect is classified into four subdivisions. (1) Dharmapraja (2) ä÷varapraja (3) Kà÷yapãyapraja (4) Pulahapraja.
     2) %<Birth.>% In the Brahmàõóa Puràõa there is the following story about the birth and shape of Bhåtas:--
     Bhåtas are one of the subdivisions of Pulaha's creations. Long ago, Brahmà asked the Rudra, Nãlalohita, to perform the function of creation. Accordingly he begot thousands of Bhåtas in the womb of his wife Satã. All the issues were the exact replica of his own figure. Lean limbs, long ears, thick hanging lips, red eyes, bushy eyebrows, long, pointed and protruding teeth, long nails, matted dirty hair etc. were the grotesque features of these Bhåtas. These music-haters used serpents as their Yaj¤opavãtas (sacred threads). These spirits who loitered in øiva's assembly were, as a rule, naked and carried skulls on their heads. But at times they wore fantastic dress with elephant skin. Their chief weapons were, trident, bow, sword, etc.
     3) %<Bhåta Chief.>% In the Puràõas, Rudra is acknowledged as the Bhåta chief. That is why Rudra is known by such names as "Bhåtanàyaka", "Gaõanàyaka", "Rudrànucara", "Bhavapariùada" etc. But since the common name Rudra is used for the ruler (king) of all the Bhåtas, Vàmana Puràõa declares that Rudra is not an individual. Both Vàmanapuràõa and Matsyapuràõa represent Vãrabhadra and Nandike÷vara as two Rudras who are the masters of Bhåtas. (Matsyapuràõa 181, 2; Vàmanapuràõa 4, 17).
     In Vàmana Puràõa, the number of Bhåtas is given as 11 crores. økanda, Sàkha, Bhairava are the chief among them. Under them are innumerable Bhåtas. Ashes and Khatvàüga etc. are their weapons. The emblem on the banner is a cow or a bird. That is how the Gaõanàyakas have got the titles like "Mayåradhvaja", "Mayåravàhana". (Vàmana Puràõa 67, 1-23).
     4) %<War with Asuras.>% In the war between øiva and Andhakàsura, the Bhåtas fought on the side of øiva. It was Vinàyaka, the master of the Bhåta hordes who first came into conflict with the Asura. In that battle Andhaka defeated Vinàyaka. After that, Nandi, another leader of the Bhåtas, attacked Andhaka jointly with Vinàyaka and defeated him. At last, Andhaka approached øiva himself for protection, and øiva received him and appointed him as commander of one of his hordes of Bhåtas. It is this Andhakàsura who later became famous under the name of Bhçïgi.
     In this way, the Bhåtas had fought many battles with the Asuras, joining the party of the Devas. But at the time of Dakùa's yaj¤a, they joined the party of the Asuras and opposed the Devas.
     Although the Bhåtas won all the battles they fought both on the side of the Devas and on the side of the Asuras, in the end they had to leave north India and to come and settle down in south India. By the time of Vaivasvata manvantara they had already become South Indians.

#<BHæTIVARMâ># A Ràkùasa who was the friend of Kàõabhåti. (Kathàsaritsàgara).

#<BHUVANA I># A Mahaçùi who visited Bhãùma when he was lying on the verge of death. (M.B. Anu÷àsana Parva, Chapter 26, Verse 81).

#<BHUVANA II># A sanàtana Vi÷vadeva. There is a reference to him in M.B. Anu÷àsana Parva, Chapter 91, Verse 35.).

#<BHUVANA II># A sanàtana Vi÷vadeva. There is a reference to him in M.B. Anu÷àsana Parva, Chapter 91, Verse 35.).

#<BHUVANâ># Bçhaspati's sister. She was married to Prabhàsa, one of the Aùñavasus. A son named Vi÷vakarmà was born to them. (Brahmàõóa Puràõa, 3-3-2129).

#<BHUVANEøA># See the word Bhadra÷ravas.

#<BäBHATSU># One of the ten names of Arjuna. He got this name because he desisted from doing loathful acts. "I will never resort to loathful deeds in war. Therefore the devas and men call me Bibhatsu". (Mahàbhàrata, Viràña Parva, Chapter 44, Stanza 18).

#<BIôâLA># A minister of Mahiùàsura. (Devã Bhàgavata).

#<BIôâLOPâKHYâNA># See the word ôiüóika.

#<BIôAUJAS># A son born to Aditi by the blessings of Viùõu. (Padma Puràõa, Bhåmikàõóa, Chapter 3).

#<BILVA (VILVA)># A devotee of Viùõu. There is a story in Skanda Puràõa about Bilva who lived as a Vaiùõavite first and then was converted to a øaivite.
     In the beginning Brahmà created many things among which Vilva (tree) (Crataeva religiosa) also was created. Under that tree an anonymous man began to live. Brahmà gave him the name Vilva. Being pleased at the behaviour and devotion of Bilva, Indra asked him to turn the wheel of administration of the earth. Accepting the offer Bilva requested Indra to give him the Vajra (diamond) for the smooth running of the administration of the earth. Indra told him that vajràyudha (diamond-weapon) would be at his disposal, when he thought about it, if the occasion required it.
     Once Kapila a øaivite reached the palace of Bilva. After a long conversation both became fast friends. One day there was a debate between Bilva and Kapila as to whether penance or Action (doing one's duty) was appreciable. In this discussion Bilva lost the equilibrium of his mind and thinking of the diamond-weapon of Indra cut off the head of Kapila. In Kapila there was the power of penance as well as the power of øiva. So through øiva Kapila got immortality. In the meanwhile Bilva went to Viùõu and got a boon that every living thing in the earth should fear him. But the boon was futile. This was a turning point for Bilva. The mind of Bilva changed to devotion for øiva. He concentrated his attention on the worship of øivaliïga at the forest of Mahàkàla. One day Kapila came by that way and was greeted by Bilva with honour and regard, and they again became fast friends.

#<BILVAKA># A famous serpent born to Ka÷yapa prajàpati of his wife Kadrå. (Mahàbhàrata, âdi Parva, Chapter 35, Stanza 12).

#<BILVAKATäRTHA># A holy place in Haradvàra. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 13 that those who bathe in this holy Bath will attain heaven.

#<BILVAPâöôURA># A serpent. The father of this serpent was Ka÷yapa and mother, Kadrå. (M.B. âdi Parva, Chapter 35, Stanza 12).

#<BILVAPATRA># A serpent born in the family of Ka÷yapa prajàpati. (M.B. Udyoga Parva, Chapter 103, Stanza 14).

#<BILVATEJA># A serpent born in the family of Takùaka. This serpent was burnt to death by falling in the sacrificial fire of Janamejaya. (M.B. âdi Parva, Chapter 57, Stanza 9).

#<BINDUGA># A Bràhmaõa who lived in the village of Bàùkala. Being a frequenter of the houses of harlots and of various other mean habits, he had led his wife Ca¤calà also to lead an immoral life. Once Binduga called his wife and told her thus: "You may continue the life of a harlot; but all the money acquired must be handed over to me." Thus they continued their lives and after their death both were reborn as devils in the mountain of Vindhya. In the midst of their life as devils, once it chanced for Ca¤calà to hear the øiva Puràõa recited and she got her shape of devil changed. She requested Pàrvatã to change the shape of her husband also. Pàrvatã sent her attendant Tumburu to Binduga to tell him the story of øiva and thus he also got his form changed. (øiva Puràõa Màhàtmya).

#<BINDUMATä># The queen of the great King Màndhàtà. Bindumatã was the daughter of the King øa÷abindu. Purukutsa and Mucukunda were the two sons born to her from Màndhàtà. (Devã Bhàgavata, Skandha 7).

#<BINDUSARAS># A holy place famous in the Puràõas. The following information is obtained from the Puràõas about this holy place.
     (1) Bindusaras lies on the north of the Mount Kailàsa. (Mahàbhàrata Sabhà Parva, Chapter 3, Stanza 2).
     (2) It was at Bindusaras that Bhagãratha did penance to bring down Gaïgà to the earth (Sabhà Parva, Chapter 3, Stanza 10).
     (3) Devendra performed hundred sacrifices at this place. (Mahà Bhàrata, Sabhà Parva, Chapter 3).
     (4) Once øiva performed a sacrifice at Bindusaras. (øabhà Parva, Chapter 3).
     (5) ørã Kçùõa did penance here for several years to get righteousness. (Sabhà Parva, Chapter 3, Stanza 11).
     (6) At this place, Maya, the asura gave Arjuna the famous conch known as Devadatta and to Bhãmasena the famous club of Vçùaparvà. (Sabhà Parva, Chapter 3).

#<BODHA># A king. In the Mahàbhàrata, Sabhà Parva, Chapter 14, Stanza 20, mention is made that this King fled to South India with his brothers and relatives fearing the attack of Jaràsandha.

#<BODHA(M)># A place in ancient India. It is famous in the Puràõas. Mention is made about this place in Mahàbhàrata. Bhãùma Parva, Chapter 9, Stanza 39.

#<BODHâYANA># An individual of the lineage of teachers. (See the word Guruparaüparà).

#<BODHISATTVA># A good-natured husband generally quoted in Sanskrit works. The following is the story given about him in Kathàsaritsàgara, Taraïga 9.
     Once there lived a wealthy Vai÷ya, who had a son named Bodhisattva. When the childhood of the boy was at an end his mother died. The Vai÷ya married again and got his son also married. Because of the ear-buzzing of his wife, the Vai÷ya drove his son out of the house. Bodhisattva left the house of his father, with his wife. By and by they reached a desert. Not a drop of water was to be had. There was not even the shoot of a grass. It was a sandy place with nothing else in sight. He walked for seven days carrying his wife on his shoulders. His wife grew weary and worn with hunger and thirst. Seeing that she was about to die he gave her his flesh and blood. The wicked woman took them and saved herself from death. On the eighth day they reached the jungles of a hilly place full of fruit-trees and with a river with grassy banks, flowing down to the valley. With fruits and cool water he appeased the hunger and thirst of his wife. Then he got down to the river to take a bath. He saw a man with his limbs cut off, coming afloat. Now and then he was producing pitiable sounds. The kind son of the Vai÷ya, without minding his weakness due to fast for the last seven days, swam to the man and brought him to the bank of the river. He did all services possible for him. Then he asked him who had cut off his limbs. He replied that his enemies had done so, with the intention that he might die suffering severe pain for a long time. The Vai÷ya's son stood still for a little while. Then he took his bath. With his wife he lived in the forest doing penance. The wounds of the man he saved had been healed. The Vai÷ya's son, one day, went out to the forest to gather fruits and roots for their food. At that time his wife grew lustful and had coition with the man without limbs. Gradually she began to dote on him. She decided to kill her husband who was an impediment on her way. She pretended to be ill. The Vai÷ya's son began to treat her. One day she took her husband to the edge of a very deep well and said: "See, there is a divine herb at the bottom of this well. I will be cured if I could eat it. This is what a goddess told me in a dream yesternight". Hearing this her husband made a rope, and tied it to a tree. Then he began to go down the well by the rope. She cut the rope and the man fell into the well. There was a passage from the well to the river. The current took him through that passage to the river. He got out of the river, and sat under a tree thinking of the wickedness of women. There was a city close by. At that time the King of the city was dead and there was no heir left. The subjects of the city brought an elephant and said, "whom ever this elephant takes and places on his back shall be our king". They sent the elephant out. The elephant was pleased at the virtuous character of the son of the Vai÷ya. So taking him, as if he was God, placed him on its back and walked to the city. The people gathered round him and anointed him as their King. The son of the Vai÷ya became King. He never even thought of women who are generally fickle and wicked.
     The wicked wife of the Vai÷ya's son took the limbless man on her shoulder and wandered about saying, "The enemies of my husband have put him in this plight. Because of my conjugal fidelity I carry him thus and earn our daily bread. Please give us alms". In this manner she spent her days in begging. Thus wandering from place to place she reached the city where the Vaisya's son was the King. The people, seeing her loyalty to her husband, honoured her and spoke highly of her. Hearing that a very loyal wife had reached his city the King sent for her. The King recognized her instantly. But she did not know him. The King reminded her of her deeds of the past one by one and began to tease and scold her. Finally when she understood that the King was her husband she was dumb-founded. The amazed ministers looked at each other. The King revealed everything to them. The ministers disfigured her and drove her away.

#<BODHYA># A famous teacher-priest. Once there was a discussion between Nahuùa and Bodhya on Philosophy. The summary of what Bodhya said is as follows:--
     Before I advise others, I do it myself first. I am the teacher of none. I take the world as my teacher. I learned the lessons of harmlessness from snakes, disappointment from Piïgala the harlot, self-sacrifice from animals, concentration from the archer, and loneliness from a maid who is a spinster. (M.B., øànti Parva, 171, 56, 61).
     This hermit came to the King Yayàti and taught him philosophy and ethics. The whole of the Chapter 171 of Mahàbhàrata, øànti Parva, comprises the exhortations of this hermit, which are known by the famous name Bodhya-Gãtà (Song of Bodhya).

#<BRADHNâøVA># A king. Agastya once approached this King to request him for some wealth. (See the word Agastya).

#<BRAHMâ:
     One of the trimårtis of the Hindu Pantheon># The trimårtis are Brahmà, Viùõu and øiva.
     1) %<General information.>% God who is the creator of the Universe. It is mentioned in the Puràõas that Brahmà creates, Viùõu preserves and Parama÷iva destroys the universe.
     2) %<The birth of Brahmà.>% The birth of Brahmà is from the nave of Viùõu. It is mentioned in Devã Puràõa, Skandha 1, about the birth of Brahmà as follows:-In the beginning Mahàviùõu lay on a banian leaf in the shape of a baby and began to think, "Who am I? Who created me? What for? What is my work? Where to work?" and so on. At that time an ethereal voice said:-"Sarvaü khalvidamevàhaü nànyadasti sanàtanam".\<*>\ Mahàviùõu was amazed at this ethereal voice. He did not know whose oracle it was. Still He lay meditating upon the words. Then Mahàdevã, with four hands and weapons such as øaïkha (conch), Cakra (wheel), Gadà (club), Padma (lotus) and maids who are prosperities and having worn glorious clothes and ornaments, and accompanied by the øaktis (powers) named Rati, Bhåti, Buddhi, Mati, Kãrti, Dhçti, Smçti, øraddhà, Medhà, Svadhà, Svàhà, Kùudhà, Nidrà, Dayà, Gatã, Tuùñi, Puùñi, Kùamà, Lajjà, Jçübhà and Tandrà, appeared before Mahàviùõu, who was struck with wonder. Mahàdevã said, "Oh, Viùõu, what is there to wonder at? Every time the universe is subjected to creation, preservation and destruction, you are born thus due to the great power of the supreme spirit. It seems that you have forgotten those matters. Know that the supreme power is beyond qualities. We are all with qualities. Your main quality is Sattva. From your nave Brahmà will be born. His attribute is Rajoguõa (activity, passion or motion). From the middle of the eyebrows of Brahmà, will be born Rudra, whose attribute will be Tàmasaguõa (darkness). Brahmà, with the power of penance, will acquire the ability of creation and by his attribute of Rajoguõa will create the world in the colour of blood. You will be the preserver of that world. The same world will be destroyed by Rudra at the end of the Kalpa (world age)".
     Accordingly from the nave of Viùõu a lotus grew up and in that lotus flower Brahmà took his form. The same Brahmadeva did penance before Mahàviùõu and Jagadambà, who were pleased at his penance and gave him all the boons he wanted. After that Brahmà began the work of creation. He created with his mind the Saptarùis, (seven sages) and then the Prajàpatis (the lords of emanation). From them all the movables and the immovables in the universe came into existence. (Devã Bhàgavata, Skandha 7).
     In manusmçti, Chapter 1, the following stanza about the creation of Brahmà occurs.
     "tadaõóamabhavad haimam sahasràü÷usamaprabhaü / tasmin jaj¤e svayaü brahmà sarvalokapitàmahaþ //"
     That egg was as radiant as the Sun, with the colour of gold. Brahmà the great grandfather of everything in the world took birth by himself in it.
     From the supreme power, an egg fell on the water which was the first creation. That egg became a germ of golden colour. Creating a life, which had done penance in its former births in such a way as to enable it to become Brahmà, in the golden germ of the egg, the supreme power entered the life that is to become Brahmà as its inner guide. That Brahmà is known as the Pitàmaha (Grandfather of the manes) or Paternal grandfather of all the worlds."
     Vàmanapuràõa Chapter 43 states as follows about the creation of Brahmà:--
     Ages before the beginning, when all the worlds with everything they contained were submerged in the single ocean of the great flood, the germ of living things formed itself into a big egg. Brahmà who had been inside the egg went to a long sleep. The sleep continued for a thousand yugas (ages) when Brahmà woke up; as Sattva guõa (purity) was the foremost attribute of him, he saw that the world was void. When the thought of creation occurred in his mind Rajoguõa (activity or passion) became his foremost attribute. Rajas is the attribute that creates and Sattva, that which preserves. At the time of destruction Tamoguõa (darkness) becomes the foremost attribute. That Bhagavàn (Supreme Spirit) the Puruùa (the Male creative Energy) pervades over everything, in all the living worlds. That Eternal Being is Brahmà, Viùõu, øiva.
     Knowing that the world was lying in pure water, the Bhagavàn (Supreme Being) cut the egg open. From it the Oükàra (the sacred syllable 'Om') emanated. The first sound of it was 'Bhåþ', the second, sound, 'Bhuvaþ' and the third sound 'Svaþ'. So they came to be known as "Bhårbhuvaþ Svaþ". Then the glorious radiance of the sun was born from it and Brahmà the grandfather of the worlds originated in the centre of the egg.
     3) %<Instigation to compose Ràmàyaõa.>% It was Brahmà who instigated Vàlmãki to compose the Ràmàyaõa.
     A fowler of the forest tribe shot down one of a couple of snipes which were carrying on love-making, on the banks of the River Tamasà. Seeing this Vàlmãki cursed the fowler. The curse came out of the mouth of Vàlmãki in the form of a verse,\<**>\ "mà niùàda pratiùñhàm tvamagamaþ ÷à÷vatãþ samàþ, yat krau¤camithunàdekam, avadhãþ kàmamohitam," which according to hearsay, is the first piece of poetry in the world. Brahmà who was attracted by the poetry came to the hermitage of Vàlmãki and instigated him to compose the story of Ràma in verse. It is stated in Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 2, that the Ràmàyaõa was composed thus.
     4) %<Ràvaõa is given a boon.>% It was Brahmà who made Ràvaõa an ever-powerful hero. Penance was done by Ràvaõa in the vicinity of the Himàlayas and Brahmà appeared before him and granted him the boon that no living creature except man, would kill him. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 16).
     5) %<The loss of a head.>% Long ago øiva plucked off a head of Brahmà. This story occurs in various puràõas with slight changes. Two of them are given below:--
     (1) In olden days, in the period of Satyayuga, Mahàviùõu did penance in øvetadvãpa (the island øveta) to obtain Eternal Bliss, being deeply engaged in the study of Brahmavidyà. Brahmà also went to another place and began to do penance for the suppression of passions. Both were doing severe penance. So they began to walk in order to take rest from the penance. On the way they met each other. One asked "who are you?" The other also asked the same question. The talk ended in a contest as to who was the greater of the two. Each claimed himself to be the supreme power of the world. Neither of them was prepared to recognize the claims of the other. In the midst of this contest, a phallus, extra-ordinarily bulky and fair appeared before them and an ethereal voice said from the sky: "You need not quarrel as to who is superior. He who reaches the extremity of this phallus is the superior person. So both of you proceed, one upwards and the other downwards and find out the end." Hearing this Viùõu went downwards to find out the bottom and Brahmà, upwards to the top. Viùõu travelled for a long time and finding no end thought the attempt futile and returned to the starting point with disappointment and sat down.
     Brahmà travelled upwards for a long time and found no end. On the way he saw the petal of a paõóànus flower, coming down from the sky. Brahmà took it and joyfully returned and said haughtily to Viùõu: "See, I have taken this flower from the head of the Phallus. I have brought this to convince you. You have been defeated. So can you not admit that I am the superior?" Mahàviùõu did not believe the words of Brahmà. So he called the Paõóànus flower to him and questioned it. The Paõóànus flower took false oath and witnessed in favour of Brahmà, who had asked the flower beforehand to be on his side. Mahàviùõu did not believe this either and said, "Let øiva be witness to this flower". øiva at these words appeared before them and revealed the deceit played by Brahmà and the flower and then cursed the Paõóànus flower that thenceforward it should not have a place among the flowers of oblation to øiva. Then øiva got angry and plucked off a head of Brahmà. That is the skull øiva uses for receiving alms. (Devã Bhàgavata, økandha 5.)
     (2) In days of old all the worlds with everything in them were under water in a single ocean. The Sun, the Moon, the Stars, air, fire, everything was destroyed. A day of utter darkness appeared. Grass, bush all were destroyed. Nothing could be seen and recognized. All existents and non-existents were destroyed. Bhagavàn, (Supreme Being) was sleeping continuously for so many thousands of nights. At the end of the night Bhagavàn assumed the attribute of Rajas (Activity) and got ready for the work of creation. He, the knower of all Vedas and Vedàïgas appeared in the shape of a wonderful being with five faces. Another being with three eyes, matted hair, a trident in one hand, and a garland of beads in the other, and with darkness as its attribute took shape. That being was called Puruùa (the male creative energy). Then the Mahàtmà (the Supreme Spirit) created Ahaükàra (Egoism). It affected Brahmà and øiva. Overcome by egoism, øiva said to Brahmà:--"Who are you? Who created you?" Swelled with egoism Brahmà asked in reply:--"Who are you? Who are your parents? Let me hear it." This talk ended in a quarrel. The origin of Bhagavàn (the Lord) was from this quarrel. Immediately after his birth the Lord took an unparralleled lute and playing it, went up to the sky. øiva being defeated by Brahmà, bowed his head and coloured. While Parame÷vara was standing angrily thus, the fifth face told him, "You, who are having three eyes and whose attribute is darkness! look here! I will tell you all. You, who wear air as garments, and ride on an ox, are the destroyer of the world." Hearing these words øiva grew more and more angry, opened his third eye and looked steadily at Brahmà to burn him. Seeing the faces shining like the Sun Brahmà said, "When you beat on water, bubbles will appear. But do they have any prowess? Hearing this, øiva plucked off the head of Brahmà with the tip of his finger nails. (Vàmana Puràõa, Chapter 2).
     5) %<Changing Vijayalakùmã to Laïkàlakùmã, by curse.>% Vijayalakùmã, one of the eight Lakùmãs, was the treasurykeeper of Brahmà. Once she became careless in discharging her duties. Brahmà got angry and cursed her. "You go to Ràvaõa and keep his tower". She humbly requested for absolution from the curse. Brahmà said, "At the time of the incarnation of ørã Ràma, a monkeyhero named Hanumàn will reach Laïkà in search of ørã Ràma's wife, whom Ràvaõa had kidnapped. You will obstruct him, and he will strike you down. On that day you will be absolved from the curse and you will return here instantly." Accordingly Vijayalakùmã was born in Laïkà under the name Laïkàlakùmã. When Hanumàn jumped to Laïkà she prevented him, and he struck her down to the ground. (Kaüpa Ràmàyaõa, Sundara Kàõóa).
     6) %<Brahmà cursing the daughters of Himavàn.>% Three daughters named Kuñilà, Ràgiõã and Pàrvatã and a son named Sunàbha were born to Himavàn by his wife Menà. The three daughters went to the Himàlayas for penance, to get øiva as husband. They were not even six years old then. The devas saw them. The âdityas and the Vasus took Kuñilà who was doing penance, to the world of the gods. All the gods gathered together and asked Brahmà. "Oh Lord, be pleased to tell us if this girl will be able to bear a son who could kill Mahiùàsura". Brahmà replied. "This poor girl will not be capable of bearing the radiance of øiva. So let her go away." Kuñilà got angry at Brahmà and said "Lord, I will try to become fit to bear the unbearable radiance of øiva. Harken, I will do penance properly and please Viùõu and make øiva bow his head. I take a vow to that effect." Brahmà became angry and told Kuñilà, "You, wicked Kuñilà, you did not succumb to my words. So by my curse you will be turned to water."
     Kuñilà having been cursed by Brahmà became water and began to flood the world of Brahmà. Seeing the flow of water, Brahmà made cause-ways on four sides with the Vedas of èg, Yajus, Sàma and Atharva. Thus being tied up she stays in the world of Brahmà.
     The Devas took Ràgiõã also before Brahmà and put the same question. The reply of Brahmà was the same as before. She also got angry and said to Brahmà. "I will do great penance so as to enable to give birth to one in my family to be the killer of Mahiùàsura." Brahmà cursed her also. "You are deliberately disobeying my words which even devas won't gainsay. So you will become the colours of the twilight." Thus she became the fast colours of the twilight, and her body was divided among the Pleiades. (Vàmana Puràõa, Chapter 51).
     7) %<Giving a boon to a tiger and golden colour to Pàrvatã.>% The first name of Pàrvatã, the daughter of Himavàn was Kàlã. She was given this name (Kàlã) because of her dark complexion. After the marriage øiva and Pàrvatã led a household life in the golden house built by Vi÷vakarmà. Once øiva called Devã humorously, by the name Kàlã. Pàrvatã got angry and said to her husband. "A wound by an arrow will be cured. If you cut down a tree by an axe it will sprout again. A wound inflicted by hard words will never be cured. The arrows of words shoot out of the mouth. Those who are hit by them suffer pain day and night. Wise people should not shoot them at others. You have violated that principle. So my lord, I am going to do intensive penance. I will endeavour to create such a condition, that you may not call me by the name Kàlã again." Saying thus, Pàrvatã bowed before Parame÷vara and bidding good-bye she went up into the air and reached the peak of Himàlayas and thought of Jayà, Vijayà, Jayantã and Aparàjità. Instantly they arrived to see Kàlã. They got permission and stayed with Pàrvatã to attend on her.
     While Pàrvatã was engaged in doing penance, a tiger, with his weapons of tusks and claws came there from the jungles of the Himàlayas. Umà (Pàrvatã) was standing on one leg. The tiger began to think, "I shall do it when it is needed". Thinking thus it gazed at the face of Devã with staring eyes and consequently it lost one eye.
     Pronouncing the word Brahmà Devã did penance for a hundred years. After that Brahmà, the Lord of the three worlds appeared before her and said to her: "I am much pleased. Your penance was flawless. Ask your boon." Kàlã replied, "Oh, Lotus-born! First give this tiger a boon. It will please me." Then Brahmà gave the wonderful tiger leadership of the Gaõas, devotion to øiva, invincibility and righteousness. After giving the tiger this boon Brahmà told Pàrvatã, "Now, Ambikà, ask your boon. Don't hesitate, I will grant the boon." Then Pàrvatã asked the boon. "Brahmà, give me golden colour". Brahmà said "Let it be so", and disappeared. The dark complexion of Pàrvatã disappeared. She got the colour of the filament of the lotus flower. From the discarded skin Kàtyàyanã was born. Then Indra appeared and asked for her as a gift. Indra requested Pàrvatã on behalf of heaven. "Let me have her. Let this Kau÷ikã be my sister. Because she was born from your Ko÷a, (outer skin) she is Kau÷ikã, I am also Kau÷ika." Devã gave the beautiful Kau÷ikã to Indra. Sahasràkùa (Indra who has thousand eyes) took her to the Vindhya mountain; when they reached there Indra told her. "You stay on this mount, honoured and revered by gods. You will be known as Vindhyavàsinã (who stays on the Vindhya). He consecrated the goddess there. She was given a lion as her carrier (Vàhana) "You destroy the asuras?" saying so Indra returned to Heaven. (Vàmana Puràõa, Chapter 54).
     8) %<Brahmà became river.>% Long ago in the period of Càkùuùa manvantara (the age of a Manu), Brahmà decided to perform a sacrifice on the Sahya Mountain and preparations were made for it. Brahmà came with Viùõu and øiva. Bhçgu and the other hermits took their seats. Mahàviùõu called Svaràdevã, the wife of Brahmà. But she was very slow in coming. The hermit Bhçgu said to Viùõu: "You yourself have gone to call Devã. But she is very slow. The auspicious moment is coming to an end. So how are we to commence the rituals?" "If Svarà does not appear before the end of the stipulated time we shall seat Gàyatrã in her place," said Viùõu. øiva also agreed to it. So Bhçgu seated Gàyatrã on the right side of Brahmà and the rituals were performed. By then Svarà reached the sacrificial hall. When she saw that Gàyatri was placed in her place and the rituals were performed she became angry, because of her quarrel with her co-wife. She called out: "Where the person to whom respect is due, is not given respect and where the person who ought not to be respected is given undue respect, there, scarcity, death and fear will be rampant. She dared to sit on the right in my place. So she will grow lean and become a river which will not be seen in the world. All of you will become rivers because you have placed a person lower than me in my position." Hearing the curse of Svarà, Gàyatrã rose up trembling, and cursed Svarà also to become a river. Before Svarà was changed to a river, Brahmà and the other gods rose up and requested for absolution from the curse. Svarà said, "Gods, it is because you have not given oblations to Gaõapati in the beginning of the sacrifice, that this break, due to my anger, has been caused. My curse cannot be futile. So each of you change to a river by your portions and we, your wives, will also become rivers by our portions, and flow to the west."
     Thus Brahmà, Viùõu and Mahe÷vara became rivers with their portions. Brahmà became the fast-flowing Kukudmatã, Mahàviùõu changed to river Kçùõà and øiva, the river Veõã. The devas also changed their portions to rivers and flowed from the Sahya mountain to the east and their wives changed to rivers by their portions and flowed to the west. Svarà and Gàyatrã flowed as two rivers to the west and then joined together as one river called Sàvitrã. Viùõu and øiva who were consecrated at the sacrifice by Brahmà came to be called Bala and Atibala (Powerful and more powerful). This is the origin of the rivers in Kerala. (Padma Puràõa, Chapter 113).
     9) %<Brahmà is not worshipped.>% Long ago Brahmà and Viùõu went to see øiva near Himavàn. They saw a shining phallus there in front of them. It was of immense size. One of them went downwards and the other upwards to find out the end of it. Both returned without reaching the top or the bottom and by penance they pleased øiva who appeared before them and asked them what boon they desired. Brahmà asked øiva to take birth as his son. øiva did not like this and said that nobody would worship Brahmà because of his extravagant desire (namely, to have øiva as his son). Viùõu requested that he should be made a servant at øiva's feet. So Viùõu incarnated as øiva's øakti (power). That øakti is Pàrvatã. So Viùõu and Pàrvatã are one and the same in a sense. (Kathàsaritsàgara, Kathàpãñhalambakaü, Taraïga 1).
     10) %<The abode of Brahmà.>% It is said in Devã Bhàgavata, Skandha 8, that the abode of Brahmà is on the top of Mount Mahàmeru. There are nine towns there. Manovatã which is in the centre, is the town of Brahmà. Due east of Manovatã stands Amaràvatã, the town of Indra. On the south-east corner there is Rajovatã which is owned by Agni (fire-god). Due south of Brahmapurã there is the town of Saüyamanã which is the town of Yama (God of death) On the south west corner there is the town of Nirçti. It is named Kçùõà¤janà. On the west there is the town called øraddhàvatã. It is the abode of God Varuõa. On the north-west corner there is the town called Gandhavatã which is the abode of Bhagavàn Vàyu (Wind-God). Due north to Brahmapurã stands the town of Kubera (God of wealth). It is known by the name Mahodaya. On the north east corner there is the city of øiva. It is known as Ya÷ovatã.
     11) %<The sons of Brahmà.>% Brahmà is the creator of all the living things in the world. Still mention is made in the Puràõas about countless divine persons who were born from the mind and body of Brahmà, directly and indirectly. They are given below in groups.
     (1) Marãci, Aïgiras, Atri, Pulastya, Pulaha, and Kratu. It is mentioned in the Mahàbhàrata, âdi Parva, Chapter 65, Stanza 10, that these six grand hermits were born from the mind of Brahmà.
     (2) Dhàtà and Vidhàtà. It is mentioned in Mahàbhàrata âdi Parva, Chapter 66, Stanza 51 that these two were good sons born to Brahmà.
     (3) Rudra. Mention is made in Agni Puràõa, Chapter 20, that Brahmà had a roaring son who was named Rudra.
     (4) Svàyaübhuva Manu. It occurs in Bhàgavata Skandha 11, that Manu Svàyaübhuva was the son of Brahmà.
     (5) Kandarpa (Kàmadeva--Cupid). In Kathàsaritsàgara, Làvàõakalaübaka, Taraïga, 6, it is mentioned that Cupid was born from the Egoism of Brahmà.
     (6) Madhuka and Golikà. In Uttara Ràmàyaõa, mention is made that from the playful habit of Brahmà, a giant named Madhuka and a giantess named Golikà were born.
     (7) Bhçgu. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 5, Stanza 8, that the hermit Bhçgu was the son of Brahmà.
     (8) Jàübavàn. It is seen in Kaüpa Ràmàyaõa that Jàübavàn was born from the sweat of Brahmà.
     (9) The Sanakas. In Bhàgavata mention is made that the Sanakas (Sanaka, Sananda, Sanàtana and Sanatkumàra) were sons of Brahmà.
     (10) In Mahàbhàrata, Anu÷àsana Parva there is a passage given as the words of Vasiùñha spoken to Bhçgu, about the birth of many of the sons of Brahmà. "May I tell you a story I have heard long ago about the revelation of Brahmà of himself?
     Lord Rudra took the form of Varuõa and performed a sacrifice. Many hermits, all the devas, Agni and others, Vaùañk ra (Exclamation in sacrifice) which took body, and all yaj¤àïgas came to the sacrificial hall. All the expedients, all the glories which are thousands in number took shape and came to the sacrifice. ègveda arrayed in garments of heroism came there. All the omens, all the voices, all the emotions, all the etymologies of pronouncing Veda Såktas, all the svarabhaktikas, Oükàra (the syllable Oü) the eye of all the Vedic metres and their theories, all restraints and donations, all Vedas, Upaniùads, accomplishments, Sàvitrã, the past, the near future and distant future, all these came there. The Lord øiva held everyone of them. He offered his spirit by his spirit. The sacrifice took many forms and shed radiances. Parama÷iva is heaven, is the sky, is the earth, is the ether and the husband of the Earth, is the lord of all accomplishments, is noble and the lord of radiance. This Lord is lauded by the names Brahmà, øiva, Rudra, Varuõa, Agni, and Prabhàvatã. øiva is the King of all the worlds. Penances, sacrifices, vows emblazed by fast, all the directions and gods of directions, Indras, celestial maids, mothers of the worlds, all these assumed forms and came to the sacrifice in multitudes. Everybody who witnessed the sacrifice of Parame÷vara, who was in the form of Varuõa, was greatly pleased. Seeing the pleased celestial maids standing in rows passion arose in Brahmà. He had seminal discharge. âditya (the Sun) took the earth on which the semen fell and threw it into the sacrificial fire, which blazed furiously. Brahmà who became the offerer of oblation had discharge again. He got it in the sacrificial ladle and with recitation of spells offered it in the sacrificial fire as if it was ghee. The powerful semen contained the three attributes of Sattva, Rajas and Tamas. From the attribute of Rajas arose the living world which had activity as its purpose. Radiance is the quality of Sattva which entered the living and nonliving world. It gives light to everything. It also gives the power of discrimination. From the semen offered in the fire, three sons with body and the attributes of demi-gods came out. The male who had originated from the flame called 'Bharjana' became Aïgiras. The male who originated from the burning coals became Kavi. Over and above these three radiances, other radiances also originated from the sacrificial fire. From the Marãcis (rays) of the fire Marãci the father of Ka÷yapa was born. From the Ku÷a-grass spread on the floor of the hall of sacrifice, the Bàlakhilyas were born. Atri also was born from the Ku÷a-grass. The noble hermits called Vaikhànasas, who have grown powerful by penance and became the seat of all good qualities, were born from the sacrificial ashes. From the stream of fire which are the eyes of the sacrificial fire the handsome A÷vins were born. The rest of the Prajàpatis were born from the ears of the fire. From the pores of the skin of fire were born the hermits, from the sweat the 'chandas' (metre of Vedas) and from might, the mind. For this reason the Vedic scholars and knowers of the øruti and those who see the superiority of Vedas, say that fire is a combination of all the gods. The trees that feed the fire are called Màsas (months), the sap of the tree is called Pakùa (half of the month i.e. full moon to new moon and new moon to full moon), the pith of the tree is called night and day and the flames are called Muhårtas (auspicious moments). Rudras were born from the blood of fire and the golden coloured gods, the Maitras, also were born from the blood of fire. From the smoke of the fire, the Vasus, from the flame of the fire Rudras and the âdityas of the extreme radiance were born. The planets and stars which stand in their places in the sky are the charcoal of the fire. Brahmà declared that fire was Brahmà the supreme spirit, eternal and the giver of all wishes. The sinless Mahàdeva, who was in the form of Varuõa said, "This sacrificial fire is mine, and I am the sacrificer. So the children born as the first fruit of this sacrifice are mine. So Bhçgu, Aïgiras and Kavi are my sons, no doubt. Let everybody who moves along the sky know that these three are my sons, the fruit of my sacrifice." Agni said, "These are born from my organs. They had been depending on me for their sustenance. So they are my sons." Brahmà the teacher of all the worlds and the grandfather of all living beings said, "They are my sons. I offered my sperm to the fire, and these sons were born therefrom, How can they be claimed by anybody else? Here, I am the utterer of the spell and the offerer of the sperm. I am the owner of the sperm. Am I not the owner of the fruit? There is no contest on the point that the birth of Bhçgu and others is from the oblation of my sperm." The Gods who heard these arguments bowed their heads before Brahmà and greeting him said, "Lord Brahmà, It is not only us that are born from you, but the entire world of living and non-living is born from you. So let Agni and Deva in the shape of Varuõa have their wishes."
     12) %<Brahmà and the giantess Karkkañã.>% In days of old, a ferocious giantess named Karkkañã lived on the northern side of the Himàlayas. Because of the hugeness of her body and the scarcity of food she became famished. She began to do penance for the alleviation of her hunger and thirst. She stood on one leg in the Himàlaya Mountain, fixing her eyes on the sun in the day and on the Moon in the night, and the severe penance continued for a thousand years. Then Brahmà appeared before her and told her that she could ask for any boon. She said "I wish to become a Såcã (Needle) as hard as iron, having the form of disease. This is the boon I pray for, Brahmà". Brahmà blessed her and said, "Let it be so, my daughter, you shall be a såcikà (needle) with the prefix 'V' that is Vi÷åcikà (Spasmodic cholera) You can eat those who eat stale food, those who are wicked, those who sit in places where they ought not to sit and those who are hard-hearted. Enter into their bodies and affect their hearts, spleens and life-breaths. Thus carry out the work of destruction? You can affect both the good and the bad. But good people should not be killed. So to save them from death, you can use this mantra (spell).
     "oü, hràü, hrãü, ÷rãü, ÷àü, viùõu÷aktaye, namaþ; bhagavati viùõu÷akti ehi, enàü hara hara: dehe hana hana? paca paca! matha matha: utsàdaya utsàdaya: dåre kuru kuru svàhà--viùåcike! tvaü himavantaü gaccha? jãvasaraþ candramaõóalaü gatàsi svàhà."
     Saying these words Brahmà disappeared. Karkkañã made her body smaller and smaller and finally assumed the shape of a needle. After that she began her work by entering the body of those who had lost their energy because of illness, in the form of a needle of gout and caused Cholera, and the body of those who were lean and worn and weary, in the form of internal cholera. Thus assuming two bodies and killing countless people she travelled for a long time in the earth and the sky, until she herself felt aversion to her work. When she remembered her original form she loathed the needleform. Karkkañã again went to the vicinity of the Himàlayas and began to do penance, which lasted for another thousand years. Thus she became pure and by the power of thinking, she acquired spiritual knowledge. Then she wanted to be saved from the mirage of birth and death, to attain which, she did penance for yet another thousand years at the end of which, the highly pleased Brahmà appeared before her and said, "daughter Karkkañã, all the darkness is erased from your heart and you have attained deliverance from delusion. Now I will bless you according to your wish. Receive your original body and walk about in the worlds eating the ignorant, bad beginners, the imprudent, those who sit in bad places and dwell in bad places."
     She became a giantess again, but as she had attained purity of soul, she engaged herself in deep meditation which was free from doubt. The meditation lasted for a long time. Finally her mind waved. Then she remembered about worldly things and felt hunger. She remembered, "Brahmà has ordained the wicked as my food. So I shall seek them." Thinking thus she went to a jungle in the vicinity of the Himàlayas. That was the dwelling place of foresters. In that dark night the King and the minister of the foresters approached the place where Karkkañã sat. Karkkañã seeing them thought, "let me know first if they are good or bad." So she decided to ask them some questions.
     She asked them in a voice like thunder. "Who are you? Are you enlightened sages or ignorant fools? say quickly." The king of the foresters hearing this replied in a cynical way. "You insignificant ghost? What is your form? Where do you sit? Let us see your powerless body. Who is there to fear at your sound which is like the humming of a she-beetle?"
     Hearing this reply Karkkañã showed her tusks and laughed loud, to spread light, and to terrify them. They heard the loud roaring sound of her laugh and saw her huge form in the light. But those mighty heroes were not at all shaken by the sound they heard or the sight they witnessed. The Minister looked at her and said, "Hei, Giantess? These delusions of yours will have no effect on us. Even if a number of mosquitoes like you come before us, they will be only dry leaves before wind. You are acting like this merely for food. So what is your need? Tell us, we will satisfy you".
     Hearing the words of the minister Karkkañã knew that her might was useless before such valiant men. She thought them to be sages. So she said "Hey mighty heroes. Who are you? Tell me the truth". The minister said: "This the King of foresters and I am his minister. We came for a night-walk to find out and punish wicked people like you."
     The giantess appreciated them and said: "I am about to put some questions to you. If you give me suitable answers you will be saved." The King agreed. The questions put by her are given below in the order they were asked:--
     1) Inside what atom which is unit and multiple at the same time, do the lakhs of universes originate and vanish as bubbles in a sea?
     2) What does shine as ether and non-ether?
     3) What is it that is something and nothing?
     4) What is it that is going and not going at the same time?
     5) What is it that has taken form from voidness?
     6) What is it that is moving and at the same time stationary as a rock?
     7) Who draws pictures in clear sky?
     8) In what seed do the worlds exist as a big tree in its seed?
     9) From what substance can the living and non-living things in the worlds, not be separated as the foam and waves cannot be separated from the ocean?
     10) What substance is dualism not separate from (others) as fluidity from water?
     The reply given by the minister to each question is given below in the order of the questions.
     1) Hey, Giantess: All the questions you have put before us encased in figurative words discernible only to the Vedic sages, are concerned with the supreme Being. The atom is the supreme Spirit which is beyond all knowledge of the mind and the senses. As it is without organs of action it is as unmanifested as the sky. And inside that supreme atom which could be felt only by the mind, crores and crores of bubbles of universes originate and vanish due to frailty.
     2) The impersonal Supreme Being, having no substance, pervades everything. This Supreme Being, Brahman, is pure knowledge (J¤ànasvaråpa). It is the sky and the non-sky.
     3) As it is indescribable the Impersonal Supreme Spirit is nothing, but as it is a reality it is something.
     4) As it pervades everything accessible, the Impersonal Supreme Spirit has the quality of motion. But as it has no emotions and as there exists no space beyond, it is motionless.
     5) As it is inaccessible to others the Supreme Spirit is having no existence, but as it is the essence of everything that is good, it has existence.
     6) The Supreme Spirit is the radiance of motion or activity and as there is nothing else to be found out, that is, as it doesn't know anything else it is as rigid as a rock.
     7) In the clear sky the Supreme Spirit draws the pictures of the universe.
     8) Exists in the Supreme Atom.
     9) As the entire visible world cannot be separated from the Supreme Spirit nothing is other than the Impersonal Supreme Spirit.
     10) The differentiations of the various worlds are mere appearances of the Supreme Spirit and so dualism is of the same figure.
     The King drew Karkkañã nearer to the Impersonal Supreme Spirit. He advised her not to commit slaughter. She accepted the advice. The King asked her to come to his palace assuming the form of a beautiful woman. She asked, what could he offer to a giantess as food. The King said: "You good woman, we shall find out a way for that. You change yourself to a beautiful woman wearing golden ornaments and stay in my palace for a while. I shall arrange to gather sinners, robbers and such other wicked people who are to be given capital punishment, in thousands from various places, and shall give them to you. You can take your original form and take them all to the peaks of the Himalaya and feed on them.
     Gluttonous people like to eat in solitude. After having eaten sumptuously, take some sleep, and a little rest in meditation. When you wake up you come again and take away people destined to be killed. The slaughter done for the sake of righteousness is not a sin. It is said to be equal to mercy. When your desire for meditation is over you must come to me. If an attachment of love is formed even with bad persons it is difficult to break the love."
     Karkkañã obeyed the King. They all reached the palace. Within six days three thousand wicked persons, who were sentenced to death, were brought before the King, from his own country and the various dependent countries, and were given to Karkkañã. In the night she took her original form, gathered all the wicked people, who deserved killing and bidding good bye to the King, went to the Peaks of the Himàlayas. (J¤ànavàsiùñha).
     13) %<Brahmà and Haindavas.>% At the end of the day of Brahmà there was the great flood, and destroying all the heavens, Brahmà went to sleep. He woke up next morning and after the usual morning ablutions, prepared for creation. He looked around at the sky, and saw some heavens still engaged in usual activities. He was amazed at this unusual occurrence. Ten Brahmàs and the countless devas (gods) under them were doing their routine work. Brahmà stared at the worlds for a long time thinking "How is it". Then he by his divine power caused one of the suns, working in a heaven, to come to him, and asked him. "Who are you, shining one? How have these worlds come into existence?"
     The Sun said with humility. "Your sons Marãci and others erected a beautiful shed called Suvarõatañam, in a corner of Jaübudvãpa in the valley below Kailàsa. A Bràhmaõa named Indu arose from that hall. The Brahmàõa who was a Vedic scholar, righteous and peaceful, led the life of a house-holder with his wife for a long time. But they were childless. So they went to Kailàsa and did penance to get children. They entered a natural arbour which was quite silent and began severe penance. øiva appeared and said that they would get children.
     In course of time, ten sons were born to them. After a long time, when the sons had reached manhood the old parents died. The sons felt very sorry. They regarded life as short and full of woe and misery. So they went for penance, as they had no relatives left to care for them. They abstained from all the pleasures of the world and reached Kailàsa. They began to meditate upon the shortness of life. "What is there which is noble in this world? Is there anything except woe and misery? How simple is the desire of man for greatness? One thinks himself prosperous if he becomes a house-holder. The head of the village is more prosperous than a householder. The King of a dependent state is more powerful than the head of a village. An independent king is far more prosperous than a dependent King. When we think of the state of an emperor how simple is an independent king! When compared with Indra, the Lord of the three worlds what is an emperor after all? But there is nothing glorious in the state of Indra also as it ends in a Brahmamuhårtta (a period in the life of Brahmà). So what is there substantial and eternal? "Brahmà alone is eternal and indestructible." said the eldest brother. "Concentrate your mind and say to yourself, 'I am the supreme Being Brahmà seated on a lotus', and meditate upon it and pray for it and knowledge of Brahmà will be conferred upon you." They understood this and thus the ten brothers became Brahmàs. There are ten heavens of them. They are ten worlds in the sky of mind. I am the sun who creates day and night in one of them," saying thus the Sun went away. Brahmà commenced his activity. (J¤ànavàsiùñha).
     14) %<The age of Brahmà.>% Forty-three crores twenty lacs of human years is one four-yuga period called 'Devacaturyuga' (a period of four yugas of the devas or gods). One thousand deva caturyugas will make one Mahàyuga (great yuga) A Mahàyuga is a day time of Brahmà. During the period of one Mahàyuga, that is, during one day of Brahmà, fourteen Manus, one after another, help Brahmà in doing the work of creation. This is the time of the seventh Manu in the present day time (Kalpa) of the present Brahmà. The period of six Manus are over in the present day time of the present Brahmà. Vaivasvata is the present Manu. Brahmà wakes up in the morning--the beginning of a Kalpa. Those which underwent destruction in the night, are created again in the morning. As Brahmà wakes up daily in the morning, what are the things created before, which do not undergo destruction? At that time there will remain, without destruction, six or twentyfour tattvas (principles) which are natural creations. These twenty-four principles are not the creation of Brahmà. He who is beyond names, He who created Brahmà in the lotus flower, created them. Brahmà who was originated in the lotus which grew from the nave of Nàràyaõa performs the work of creation guided by these twentyfour principles. The work of creation performed by Brahmà is called Pratisarga (substitute creation). Everything Brahmà created in the day time will be destroyed in the evening. After a day time is over there is the night time and sleep for Brahmà. The life of Brahmà is hundred years, that is thirty-six thousand Brahmà days and and Brahmà nights. At the expiry of this period the life of Brahmà will come to an end, and will dissolve in Nàràyaõa. Thus crores and crores of Brahmàs have appeared and passed away and in future also crores will appear and pass away. (Bhàgavata).
     15) %<The creations and substitute creations of Brahmà.>% The creations performed by Brahmà are of two kinds. The first is Sarga or creation and the second is Pratisarga or substitute creation. In the first Kalpa when a Brahmà is born from the lotus, certain creations are made and the things thus originated do not undergo destruction in the evening or at the end of the Kalpa. They are the sarga or creation. On that day and every day of the life of Brahmà they help Brahmà in the work of creation. In a sense they could be called Prajàpatis (the lords of emanation). But as most of them have not left sons, and for other reasons also, they are not well known by that name. Only the persons mentioned here have as long a life as that of Brahmà. The Sanakas, Karddama, Marãci, Atri, Aïgiras, Pulastya, Pulaha, Kratu, Bhçgu, Vasiùñha, Dakùa, Nàrada, Dharma, Adharma, Nirçti, Sarasvatã, Kàma, Atharva, the Manes, Agni, Sthàõu, and Svàyaübhuva: these do not end at the end of a Brahmà's day (or Kalpa) and will be dissolved only when Brahmà is dissolved. A Brahmà creates in his first morning not only persons from Sanaka to Svàyaübhuva, but also creations which have a history only up to the end of that day, such as the lokas (worlds) of Bhåloka, Bhuvarloka and Svarloka, and minerals, plants, animals, humanity etc. Sarga or creation is called Pràkçta Sçùñi (natural creation). Pratisarga or substitute creation is called Apràkçta Sçùñi or unnatural creation. At the end of the Kalpa, Saüvarttakàgni (Fire which destroys the universe) and Saüvarttaka varùà (Rain which destroys the universe) will occur and all the unnatural creations will be destroyed. In all the morning, following the first morning of a Brahmà substitute creation takes place, and they are destroyed at the end of each Kalpa by Saüvarttakàgni and Saüvarttakavarùà. (Bhàgavata).
     16) %<Other information.>%
     (1) Brahmà was once born under the name Candra from the womb of Anasåyà the wife of hermit Atri. (See Anasåyà).
     (2) From the passion of lust of Brahmà, a daughter named Sarasvatã was born and Brahmà married her. (See Sarasvatã).
     (3) It is seen in Bhàgavata, Skandha 11, that the caste system came out from the mouth of Brahmà.
     (4) It was Brahmà who gave the name Indrajit (he who overcame Indra) to Meghanàda the son of Ràvaõa because he had defeated Indra. (Uttara Ràmàyaõa).
     (5) When the life time of ørã Ràma was about to come to an end, Brahmà sent Kàla (time--the God of death) in disguise to the presence of ørã Ràma. (See Ràma).
     (6) In the burning of Tripura, Brahmà was the charioteer of øiva. (See Tripuraü).
     (7) Once Brahmà performed sacrifice on the head of Gayàsura (a giant). (See Gayatãrtha).
     (8) Once Brahmà went to the hermitage of Vyàsa, and advised him to compose Bhàrata and to propagate it in the world. (M.B. âdi Parva, Chapter 55).
     (9) It was Brahmà who gave the name poetry to the work of Vyàsa and employed Gaõapati as the scribe of Vyàsa. (M.B. âdi Parva, Chapter 1, Stanza 61).
     (10) At the sacrifice of Varuõa, Brahmà begot Bhçgu the hermit from the sacrificial fire. (M.B. Chapter 5, Stanza 8).
     (11) Dakùa was born from the right thumb of Brahmà and from his left thumb was born the wife of Dakùa. (M.B. âdi parva, Chapter 66, Stanza 10).
     (12) Dharmadeva incarnated from the right breast of Brahmà. (M.B. âdi parva, Chapter 66, Stanza 3).
     (13) The hermit Bhçgu broke open the heart of Brahmà and incarnated from there. (M.B. âdi Parva, Chapter 66, stanza 41).
     (14) øukra turns all the worlds round at the instruction of Brahmà. (M.B. âdi Parva, Chapter 66, Stanza 42).
     (15) Brahmà gave boons to two asuras (demons) Sunda and Upasunda. (M.B. âdi Parva, Chapter 208, Stanza 17).
     (16) Vi÷vakarmà created Tilottamà according to the instruction of Brahmà. Brahmà gave her a boon. (M.B. âdi Parva, Chapter 211, Stanza 23).
     (17) When Agni suffered from indigestion, Brahmà instructed that the forest Khàõóava should be burnt to cure him. (See Agni).
     (18) Brahmà made the bow called Gàõóãva. (M.B. âdi Parva, Chapter 224, Stanza 19).
     (19) At the end of thousand yugas Brahmà performs a grand sacrifice near the holy place Bindusaras on the top of the mountain Hiraõya÷çïga. (M.B. Sabhà Parva, Chapter 3, Stanza 15).
     (20) Brahmà has a divine council. A complete description is given of this council in Mahàbhàrata, Sabhà Parva, Chapter 11.
     (21) Brahmà cursed Hiraõyaka÷ipu and gave him a boon that he would not be killed by any sort of weapons. (M.B. Sabhà parva, Chapter 38, Dàkùiõàtya Pàñha).
     (22) Brahmà wears a divine conch for the sake of Indra. (M.B. Sabhà Parva, Chapter 53, Stanza 14).
     (23) Brahmà had erected a Yåpa (a post to which sacrificial animals are tied) near Brahma-saras in Dharmàraõya. (M.B. Vana Parva, Chapter 34, Stanza 86).
     (24) Once Brahmà performed a sacrifice in Prayàga (Allahabad). (M.B. Vana Parva, Chapter 87, Stanza 17).
     (25) Brahmà sang a hymn once for the holy place of Puùkara tãrtha (M.B. Vanaparva, Chapter 82, Stanza 18).
     (26) It was according to the instruction of Brahmà that the devas went to Dadhãca and requested for his bone. (M.B. Vana Parva, Chapter 100, Stanza 8).
     (27) Brahmà once performed a sacrifice called 'Iùñikçta' at Kurukùetra. This sacrifice took one thousand years for its completion. (M.B. Vana Parva, Chapter 120, Stanza 1).
     (28) The devas (gods) got angry because Brahmà lifted the earth taking the shape of a hog. But Brahmà pacified them. (M.B. Vana Parva, Chapter 142, Stanza 45).
     (29) Once Brahmà created a city, called Hiraõyapura, for the asuras (demons) named the Kàlakeyas and told them that it would be destroyed by human hands. (M.B. Vana Parva, Chapter 173, Stanza 11).
     (30) Brahmà was born from the lotus in the nave of Viùõu. (M.B. Vana parva, Chapter 203, Stanza 10).
     (31) Brahmà granted a boon to a King named Dhundhu. (See Dhundhu).
     (32) Brahmà was the father of Pulastya and the grandfather of Ràvaõa. (M.B. Vana Parva, Chapter 274, Stanza 11).
     (33) Once Brahmà instructed the devas to take birth as monkeys. (M.B. Vana parva, Chapter 376, Stanza 6).
     (34) Once Brahmà got angry thinking how to destroy the living creatures which were increasing prolifically. (M.B. Droõa Parva, Chapter 52, Stanza 46).
     (35) Death came into being from the body of Brahmà. (M.B. Droõa Parva, Chapter 53, Stanza 17).
     (36) Death was given the boon of destruction of the living beings. (M.B. Droõa Parva, Chapter 53, stanza 21).
     (37) Once Brahmà took the devas (gods) to the presence of øiva because they had fled away fearing Vçttràsura. (M.B. Droõa Parva Chapter 94, Stanza 53).
     (38) Brahmà prophesied that Arjuna would come out victorious in the fight between Karõa and Arjuna. (M.B. Karõa Parva, Chapter 87, Stanza 69).
     (39) Brahmà presented the hide of a deer to Subrahmaõya, who was going to the battle field. (M.B. øalya Parva, Chapter 46, stanza 52).
     (40) Brahmà granted a boon to Càrvàka. (See Càrvàka).
     (41) Brahmà gave Rudra a sword, (M.B. øànti Parva, Chapter 166, Stanza 45).
     (42) Brahmà pacified øiva who got angry, at the sacrifice of Dakùa. (M.B. øànti parva, Chapter 283, Stanza 45).
     (43) Once Brahmà took the form of a swan and exhorted the Sàdhyagaõas. (M.B. øànti parva, Chapter 229).
     (44) Once there arose a fight between Mahàviùõu and øiva and Brahmà pacified both of them. (M.B. øànti Parva, Chapter 342, Stanza 124).
     (45) Once Brahmà went to the mount Vaijayanta and talked to øiva about the glory of Mahàviùõu. (M.B. øànti Parva, Chapter 350 Dàkùiõàtya Pàñha).
     (46) Once Brahmà talked about the nobility of Bràhmaõas. (M.B. Anu÷àsana Parva, Chapter 35, Dàkùiõàtya Pàñha).
     (47) Brahmà gave the devas (gods) the earth as a gift for performing sacrifice. (M.B. Anu÷àsana Parva, Chapter 66).
     (48) Once Brahmà made a speech to Indra about the importance of giving cow as gift. (M.B. Anu÷àsana Parva, Chapter 74, Stanza 2).
     (49) Brahmà granted a boon to Surabhi. (M.B. Anu÷àsana Parva, Chapter 83, Stanza 36).
     (50) Brahmà originated the Prajàpatis by offering his sperm into the sacrificial fire at the sacrifice of Varuõa. (M.B. Anu÷àsana Parva, Chapter 85, Stanza 99).
     (51) Once Brahmà gave the devas (gods), èùis (hermits) and the Nàgas (serpents) the ekàkùaramantra (the onesyllable-spell) 'OM'. (M.B. A÷vamedha Parva, Chapter 26, Stanza 8)
     (52) In almost all the Puràõas Brahmà is called 'Caturmukha' (having four faces) and to substantiate this the following story is given in the Matsyapuràõa. Brahmà created øataråpà with half the portion of his body, and accepted that bright and beautiful woman as his wife. He could not bear his beautiful wife to be away from his sight even for a moment. So much had he become attached to her.
     One day øataråpà was walking round Brahmà. The daughters born from his mind also were seated close by. So he could not turn round and round and look at his wife as she was moving. To solve this problem, in place of one face, there arose four faces.
     Once øataråpà was walking in the air. To see her at that time there arose a fifth head on the top of his matted hair. It is this face that was plucked off by øiva.
     (53) Various stories occur in the puràõas regarding how øiva plucked off the fifth head of Brahmà. They are given below.
     (1) Once Brahmà praised øiva and pleased him and asked him to become his son. øiva did not like it. He got angry and cursed, "I shall become your son. But I will pluck off your fifth head."
     (2) In the beginning Brahmà created the incarnation of øiva, called Nãlalohita also, along with the creation of worlds and everything in it. In later creations Brahmà did not think of Nãlalohita. Seeing Brahmà carrying on the work of creation forgetting him, Nãlalohita got angry and cursed Brahmà, "Your fifth head will shortly be destroyed."
     (3) After Brahmà became five-faced the brightness of the devas began to decrease day by day. Seeing this the conceited Brahmà said to øiva: "I am the first who got existence in this world. So by all means I am the eldest." Hearing this øiva got angry and plucked off the fifth head of Brahmà and threw it away. (Matsyapuràõa, 183, 84-86).
     When the fifth head was gone, the rest of the heads were benumbed. The sweat which flowed from them was thrown into the earth by Brahmà. Out of it came out a horrible monster, which began to chase øiva, who caught hold of it and gave it to Viùõu. (Skanda, 5, 13, 4).
     (4) In the øiva-Rudra collections a story occurs about the quarrel between øiva and Brahmà.
     Once Brahmà fell in love with Satã the wife of øiva; coming to know of this øiva tried to kill Brahmà. Mahàviùõu tried to pacify øiva, but it was of no avail. øiva took away the fifth head of Brahmà and made him ugly, and consequently Brahmà became invincible in the world.
     (5) Once øiva showed his daughter Sandhyà to Brahmà who grew lustful instantly; øiva insulted Brahmà by showing this ill-owned passion of his to his sons (Brahmà's sons). As a revenge Brahmà created Satã and insulted øiva through Dakùa. (Skanda, 2, 2, 26).
     17) %<Various names of Brahmà and their meanings:>% In Amarako÷a, the following names are given to Brahmà.
     "brahmàtmabhåþ surajyeùñhaþ parameùñhã pitàmahaþ / hiraõyagarbho loke÷aþ svayaübhå÷caturànanaþ // dhàtàbjayonir druhiõo vira¤ciþ kamalàsanaþ / sraùñà prajàpatir vedhà vidhàtà vi÷vasçñvidhiþ // nàbhijanmàõóajaþ pårvo nidhanaþ kamalodbhavaþ / sadànando rajomårtiþ sattyako haüsavàhanaþ //"
     Brahmà--he who increases.
     âtmabhå--born of his own accord or born of the Supreme Spirit.
     Surajyeùñha--he who came into being before all the suras (gods).
     Parameùñhin--he who dwells in the world of truth or Parama.
     Pitàmaha--grandfather of the manes such as Aryamà and others.
     Hiraõyagarbha--having the golden egg (mundane egg) in womb.
     Loke÷a--the god of the worlds.
     Svayaübhå--who is born of himself.
     Caturànana--who has four faces.
     Dhàtà--who holds or bears everything.
     Abjayoni--born of lotus. (abja)
     Druhiõa--who hurts asuras.
     Vira¤ci--he who creates.
     Kamalàsana--who sits on lotus.
     Sçùñà--he who creates.
     Prajàpati--Pati of prajàs (Lord of progeny).
     Vedhà--he who creates.
     Vidhàtà--he who does.
     Vi÷vasçt--who creates the world.
     Vidhi--he who does or decides or judges.
     Nàbhijanmà--born from the nave of Viùõu.
     Aõóaja--born from the egg.
     Haüsavàhana--who has swan as his conveyance.
\<*) Idaü sarvaü khalu aham eva, Sanàtanam anyad nàsti. All these are myself. Except me there is nothing eternal.>\
\<**) You forester, your life will not continue for many years since you have killed one of the couple of snipes.>\

#<BRAHMA># See Parabrahma.

#<BRâHMA># A kind of marriage. The bride is adorned with all kinds of ornaments and is taken to bridegroom; and given to him as wife. This is called Bràhma marriage. Mahàbhàrata, âdi Parva, Chapter 73, Stanza 8 states that this mode of marriage was allowed to all the four castes of ancient Bhàrata.

#<BRAHMABALI># An individual of a dynasty of teachers. (See Guruparaüparà).

#<BRAHMACâRI I># See Brahmacarya.

#<BRAHMACâRI II># A devagandharva (a class of Gods) born to Ka÷yapaprajàpati of his wife Pçthà. He took part in the Birth festival of Arjuna. (M.B. âdi Parva, Chapters 65 and 122).

#<BRAHMACARYA># In ancient India an ideal life was considered to pass through four stages, and Brahmacarya is one of the stages of life. The four stages are Brahmacarya (Vedic student vowed to chastity), Gàrhasthya (married householder), Vànaprastha (forest hermit) and Sannyàsa (an ascetic who has renounced the world). Brahmacarya, the first stage of the four is considered as the period of education. The rules and conduct of a Brahmacàrã are given in Manusmçti, Chapter 2.
     The brahmacàrã who lives with the teacher has to obey certain rules and principles. He should bathe in the river at sun-rise and offer oblations to gods and manes. A brahmacàrã has to abstain from using honey, meat, fragrance, flowers, flower of chrysanthemum (Ind.) women, curd, milk, ghee, churned-curd, slaughter, bath applying oil, anointing the eyes with collyrium, sandals, umbrella, lust, anger, covetousness, dance, music, gambling, slander, ridicule, falsehood, and causing injury to others. A Brahmacàrã should go to bed alone. Semen should not be made to discharge through lust. If seminal discharge occurs in dream he should take bath early in the morning and worship the Sun, pronouncing the mantra or spell 'Punaþ' thrice. The Brahmacàrã should live on alms. It is the duty of the brahmacàrã to bring water, flower for oblation, cowdung, soil and darbha (grass) for the teacher. He should receive alms only from the houses of those who believe in the Vedas and sacrifices. He should not go to the house of his teacher or his heirs and their families for alms. Provided there are no other houses he may receive alms from the houses of his teacher's relatives and in the absence of such houses he may approach the houses of heirs to his teacher and in the absence of such houses he may receive alms from the house of the teacher. He should fetch 'Camata' (fuel chiefly from butea frondosa) from a place of purity in the forest, as instructed in rules and dry it in the sun; in the absence of which it may be got dried in a sheltered place. This fuel should be put in the sacrificial fire in the mornings, at noons, and in the evenings. If a healthy Brahmacàrã fails in doing his duties consecutively for seven days it will be considered that his vow of Brahmacarya is broken and then he will have to take the vow of 'Avakãrõi' again. Without waiting for the order of the teacher, the Brahmacàrã (student) should engage himself in devotion and meditation and in the service of the teacher daily. When the student is before the teacher he should stand with folded hands controlling his body, speech, brains, sensitive organs, and mind. Only when he is asked to sit, should he do so before the teacher, covering the portions of his body, which are to be covered, with clothes. He should rise up in the morning before his teacher wakes up, and go to bed only after the teacher has retired for sleep. When his teacher calls him, he should not give reply lying, sitting, walking, eating or looking in the opposite direction. He should not gainsay the teacher. The student should attend to the orders of the teacher and comply with them, sitting if the teacher is sitting, standing if the teacher is standing, standing back if the teacher is advancing towards him, running behind if he is walking, standing close by when he is facing the opposite direction, folding his limbs when the teacher is lying or sitting near. The student should have his seat and bed one step lower than those of his teacher. The student should not sit in a careless manner in places where the teacher's eyes could reaeh. He should not utter the name of his teacher. If anybody speaks ill of his teacher he should close his ears and run away from the spot. If a Brahmacàrã scoffs his teacher, he will be born as a donkey, and as a dog if he scorns him, and as a worm if he steals the wealth of his teacher and as a beetle if he becomes jealous at the greatness of his teacher. When the teacher is angry the brahmacàrã should not go near him. The Brahmacàrã should not speak unasked. A Brahmacàrã could sit with his teacher only when they are in a vehicle, or on a camel or in a tower or on the steps or on rocks or in a boat. He should consider the teacher of his teacher as his teacher. He should not address his parents who visit the house of the teacher, without the permission of his teacher. He should respect learned men, holymen, sons of the teacher and those who are born of his family, as a teacher. If the wife of the teacher is of the caste of the teacher, the brahmacàrã should consider her as his teacher. If the wife is not of the same caste the brahmacàrã needs only to stand up and make obeisance to her. A brahmacàrã should not apply oil to the body of his teacher's wife, wash her, massage her body, and comb her hair. A brahmacàrã may either shave his head or grow matted hair. He should never be asleep at sunrise or sunset. For learning Vedas etc. the student should not give the teacher cows, clothes etc. as free gifts beforehand. On completion of education, when the student asks the teacher for permission to get married, he should give the teacher what he demands. A brahmacàrã who has fully complied with the rules mentioned above, will attain heaven after his death.

#<BRAHMADATTA I># A famous king of Kàüpilyapura.
     1) %<Birth.>% Brahmadatta was born in the family of Bçhatkùatra who was a scion of the Solar dynasty. Bçhatkùatra begot Suhotra, Suhotra begot Hasti, Hasti begot Ajamãdha, Ajamãdha begot Bçhadiùu, Bçhadiùu begot Bçhaddhanus, Bçhaddhanus begot Bçhaddharmà, Bçhaddharmà begot Satyajit, Satyajit begot Vi÷vajit, Vi÷vajit begot Senàjit and Senàjit begot Rucira, Rucira begot Pçthusena, Pçthusena begot Nãpa, Nãpa begot Para, Para begot Pçthu, Pçthu begot Sukçta, Sukçta begot Vibhràja, Vibhràja begot Aõuha, and Aõuha married Kçtvã, the daughter of hermit øukra. Brahmadatta was born to Aõuha by Kçtvã.
     2) %<Previous birth and kingship.>% In Padmapuràõa, Part III, Chapter 10, there is a story stating how the seven sons of Kau÷ika, a hermit, became fishermen by a curse and how they got absolution and attainment of heaven by offering oblations to the manes. The story is given below. Brahmadatta was the rebirth of Pitçvartti, one of those seven sons.
     In days of old there was a hermit named Kau÷ika in Kurukùetra. His seven sons, øvaråpa, Krodhana, Hiüsra, Pi÷una, Kavi, Vàgduùña and Pitçvartti were studying under Garga, a teacher. Their deeds were as bad as their names indicated. Their father died. The sons were in want. There was no rain anywhere in the world. These brothers had taken the milking cow of their teacher Garga to the forest for grazing. They decided to kill the cow of their teacher. The youngest of them said, "If we kill the cow we can use it as offerings to the manes, and the sin will not be visited on us." The elder brothers agreed to it. Accordingly Pitçvartti killed the cow and began sacrifice to the manes. Two of the elder brothers were detailed to give oblations to the devas, and three of them to offer oblations to the manes. One was detailed to be the guest and himself as the sacrificer. Thus remembering the manes the sacrifice was completed with the necessary rituals. In short, those seven hermits got divine power and became daring wicked men and ate the cow of their teacher. They told the teacher that the cow was eaten by a leopard and gave him the calf.
     In course of time they all died and were born again as wild men in Da÷apura. But because of their offerings to the manes they had retained memory of their previous births. So they fasted in holy baths and discarded their lives before the people. They were born again as deer in the mount of Kàla¤jara. Because of the power of knowledge and the penance and fast they discarded the body of deer in Prapatana and got rebirth as Cakravàka (ruddy goose) in the lake called Mànasasaras. In this birth their names were Sumanas, Kusuma, Vasu, Citradar÷i, Sudar÷i, J¤àta and J¤ànapàraga, names suitable to their character. Those seven loving brothers were saints by virtue of their harmony with the Supreme spirit. But owing to mental disturbance three of them lost their attainments. Seeing the pleasures that King Aõuha of Pà¤càla was enjoying by his wealth, vehicles, big army and beautiful women one of the Cakravàkas, Pitçvartti, the devoted Bràhmaõa, who being loyal to his father had performed sacrifice and given offerings to the manes, desired to become a king. The other two brothers seeing the wealth, glory and power of the two ministers, wished to become ministers. Thus Pitçvartti was born as the son of Aõuha with the name Brahmadatta and the other two were born as Puõóarãka and Subàlaka, sons of the two ministers. Brahmadatta was anointed as King of Pà¤càla in the great city of Kàüpilya. The King loved his father. He was mighty and powerful. He was regular in performing sacrifices and giving offerings to the manes. He had the attainment of harmony with the supreme spirit. He understood the thought and speech of birds and animals. He married Sannati, the daughter of Sudeva (Devala); she was in her former birth the cow of Garga.
     Once as the King was walking in the garden with his wife, he saw two ants. The minute creatures, who were husband and wife were engaged in a petty quarrel. The male one, with loving words, pacified the female one, who instantly came close to her husband and they became happy. The King felt amazed at this conversation of the ants, and he laughed. Because of the attainments of his previous lives, he had the power to understand the language of animals, birds, etc. Seeing the King laughing without any reason the queen Sannati asked him why he laughed. She said that there was no reason whatsoever for the king to laugh just then. The King replied, "Oh, beautiful one! just now there was a quarrel between a female and a male ant. I heard it, That is why I laughed. There is no other reason." The queen did not believe the King. She thought that the King had been scoffing her. She asked him how he came to understand the language of such creatures. The King could not answer her question. He fasted for seven days. On the seventh day Brahmà appeared before him and told him, "The King will know everything from the words of a Bràhmin, whom he would meet when he goes to walk in the streets."
     Brahmadatta returned to the palace and spent the night there. Next morning he started with his wife and ministers, for a walk. When they left the palace they saw an old Brahmin coming towards them. Seeing the king the Bràhmin recited a verse:
     "bràhmaõas in kurukùetra which seven as wild men in da÷apura? stags in kàla¤jara, ruddy geese in mànasa, then, are we, now living here."
     When the King heard this verse the memory of his former births revived and he fell down in a swoon.
     There is a reason why the old Bràhmin recited the verse. The Ruddy geese mentioned before took their next birth as sons of a poor Bràhmin in the same city. They had the memory of their previous births. They were called Dhçtimàn, Sarvadar÷i, Vidyàcandra and Tapodhika, names suitable to their character. The Brahmin boys decided to go for penance to attain supreme bliss. Then the poor father asked them, "My dear sons, what is this? You are going away leaving your poor and aged father. Is that dutiful? The sons replied, "We will tell you a way to earn wealth. You recite to the King, to-morrow morning this verse, which we will teach you now. You will get plenty of wealth." The boys taught their father this verse and then they went to the forest. Their father, the old Brahmin, came to the gate of the palace at Kàüpilya. The King was Brahmadatta.
     There is another story how Brahmadatta became the King of this place. Long ago Aõuha, the King of Pà¤càla did penance before Brahmà, who appeared before the King and asked him what he desired. The King made his request that he might have a son who should be a mighty hero, a learned man, a great hermit and who could understand the language of all living creatures. Brahmà granted him boon and thus Brahmadatta was born to Aõuha. It was before this Brahmadatta that the Bràhmaõa recited his verse and it was that King who swooned and fell down.
     The two ministers were Subàlaka the son of Bàbhravya who was the author of the Kàma÷àstra and Puõóarãka the son of Pà¤càla who propagated the science of medicine. They also remembered about their former births and also fell down unconscious. When they recovered the King Brahmadatta and the minister Subala and Puõóarãka bemoaned the loss of powers they had attained before by devotion, meditation, penance and sacrifice. They cried, "Fate has made us desirous of the objects of our senses and we have lost our harmony with the Supreme Spirit." They repeated the cry again and again and they spoke about the blessings obtained by offering oblation to their manes. Brahmadatta gave the old Bràhmaõa plenty of wealth and several villages and sent him fully satisfied. Then he anointed his capable and fully qualified son Viùvaksena as King and with his retinue retired to Mànasa-saras for penance.
     3) %<A bird as his wife when he was King.>% When Brahmadatta was the King of Kàüpilyapura a bird named Tapanãyà become his friend. Her head was purple coloured and body black. By and by this bird became his wife. A daughter named Sarvasenà was born to Brahmadatta by his bird-wife. The King had sons by other wives. Tapanãyà would wash her child and place her in the cradle early in the morning and then go to the forest and fly about in the air. She would return in the evening and tell the King news all over the world. It went on like this for a long time.
     Once, when there was nobody in the room a prince took Sarvasenà from the cage and choked her to death. Tapanãyà returned and seeing the dead body of her daughter, waited for a long time. Finally she pecked out the eyes of the prince and flew away into the air. (Harivaü÷a, Chapter 20).

#<BRAHMADATTA II># Another King who ruled over Kàüpilya. This King was the son of the hermit Cåli and his wife Somadà, a Gandharva woman whose mother was ærmilà. When he was ruling Kàüpilya, Ku÷anàbha was the King of Kànyakubja. One hundred beautiful daughters were born to the King Ku÷anàbha. One day while they were playing in the jungle Vàyubhagavàn (wind-god) saw them and grew lustful. But they did not yield to his request. So he got angry and cursed them and they became hump-backed. The King was very sorry. He presented his hundred hunch-backed daughters to King Brahmadatta, who, by his divine power straightened their backs. When they regained their former form they became the wives of Brahmadatta. This story occurs in Vàlmãki Ràmàyaõa, Bàlakàõóa, Sargas 32 & 33.

#<BRAHMADATTA III># Mention is made in Mahàbhàrata, Bhaviùya Parva, Chapter 104, about another Brahmadatta. He was the King of Sàlva. Though he had two wives he had no children. Finally by the grace of øiva two children were born to them. They were called Haüsa and ôibhaka. (For further information see ôibhaka).

@<[Page 158a]>@

#<BRAHMADATTA IV># A king who ruled over the country of Kà÷i. One night he saw two swans flying in the air. They were of golden colour. There were a number of swans around them. They seemed like two lightnings in the midst of white clouds. Brahmadatta wished to see them again. His desire increased to such an extent that he had desire for nothing else. He consulted his ministers and made a lake. Every creature which seemed beautiful to him was brought to that place. Hearing this those two swans also came there. By and by he tamed them and asked them how they got the golden colour. The swans said thus: "Oh King! you might have heard of the famous mountain Mandara, which is the field of games of the Devas (gods). At the time of the churning of the milk sea when this mountain was used as churn-drill, Amçtaü (celestial nectar of immortality) touched this mountain. So the flowers, fruits and roots in the vicinity of this mountain got the power of removing death, wrinkles etc. Candracåóa also will come to this mountain occasionally to play on the top of it and so it became more glorious than the mount Kailàsa. One day while Mahàdeva was playing in those gardens he had to leave on an urgent matter concerning Gods. So he left Pàrvatã there and went away. Devã began to walk about in those gardens with pangs of separation. Spring season came. The Gaõas (servants of øiva) and the maids of Pàrvatã attended on her. One day Maõipuùpe÷vara, a Gaõa, hankered after Candralekhà, daughter of Jayà. She had been engaged in fanning Pàrvatã. Both were young and their figures suited each other. Candralekhà reciprocated his love. Understanding this Piïge÷vara and Guhe÷vara, two gaõas looked at each other and smiled. Seeing this Devã looked round with anger to see what caused them to smile. They squinted their eyes and showed Manipuùpe vara and Candralekhà to Devã. Because of separation she had been much worried, weary and sad. So all these affairs made her angry. She said: "It is good that you behave like this when I am in this plight ! The two are making love. Seeing that, you are laughing. May these two dotards be born on the earth and become husband and wife there. Let you two who laughed before me without humility also be born on the earth, first as poor Bràhmaõas, and then as Brahmarakùas (demon friends), outcasts, robbers, dogs with tails cut off and finally as various kind of birds." Thus she cursed the four of gaõas. Then a gaõa named Dhårjaña said to Pàrvatã: "Devã, this is unfortunate. They have not commited any severe crime." Devã got angry at him and cursed him too: "May you also be born on the earth as a human being." After this Jaya the loved maid of Pàrvatã requested her for absolution from curse, for all. The Devã said that all of them would get absolution at the place of penance of Brahmà and other gods and would return here. Of these, Candralekhà and her husband and Dhårjaña would be happy on the earth. The two others would lead a miserable life on the earth." (Kathàsaritsàgara, Padmàvatãlaübaka, Taraïga 1).

#<BRAHMADEVA># A warrior who fought on the side of the Pàõóavas against the Kauravas in the battle of Mahàbhàrata. His duty was to protect the army in the rear. (M.B. Udyoga Parva, Chapter 196, Stanza 25).

@<[Page 158b]>@

#<BRAHMâDUýBARA># A holy place in Kurukùetra. In Mahàbhàrata, Vana Parva, Chapter 83, Stanza 71, it is said that this place is auspicious to Brahmà.

#<BRAHMAHATYâ># Killing a Bràhmaõa is called Brahmahatyà. In ancient India killing a Bràhmin was considered to be a great sin. He, who committed this sin had to build a hut in the forest and live there for a period of twelve years, or make an alms-pot called 'øiva÷irodhvaja' and wander about begging alms, to purify his soul, or else to attempt to jump into a blazing fire thrice with bowed head, or perform one of the three sacrifices A÷vamedha, Svarjit or Gosava. If none of these was possible, he had to give all the wealth he had to Bràhmins well-versed in Vedas, as gift. It is mentioned in Agnipuràõa, Chapter 169, that if any of the vows mentioned above was performed he would be absolved from the sin of Brahmahatyà.

#<BRAHMAJIT># A son of Kàlanemi. (Brahmàõóa Puràõa 35:38).

#<BRAHMAMEDHYâ># A river, famous in the Puràõas. Mention is made about this river in Mahàbhàrata Bhãùmaparva, Chapter 9, Stanza 32.

#<BRâHMAMUHæRTA># The period of forty-eight minutes before the sunrise is called Bràhmamuhårta. The deity of this period is Brahmà. In Agni Puràõa, Chapter 155, it is instructed that one should wake up at this period and engage in prayer and meditation.

#<BRâHMAöA># (BRâHMIN).
     (1) %<Origin.>% Bràhmaõas, Kùatriyas, Vai÷yas, and øådras are the caturvarõas or the four castes. The Puràõas say that the four castes originated from different parts of the body of Brahmà. See Manusmçti, Chapter 1, Stanza 87
     "sarvasyàsya tu sargasya guptyarthaü sa mahàdyutiþ mukhabàhåråpajjànàü pçthakkarmàõyakalpayat."
     (With a view to sustain the world, Brahmà ordered activities, for the four castes (Bràhmaõa Kùatriya, Vai÷ya, and øådra) who were born from his face, arms, thighs and feet). From this statement it is seen that the Bràhmaõas were born from the face, Kùatriyas from the arms, Vai÷yas from the thighs and Sådras from the feet of Brahmà.
     2) %<The activities of a Bràhmaõa.>% The duties of a Bràhmaõa are, performing sacrifice, and encouraging others to perform sacrifice, learning Vedas and teaching Vedas, giving gifts and getting remuneration. A Bràhmaõa has two births in one life. Till the time of investiture with the sacred string is one birth and from that period onwards is the second birth. So a Bràhmaõa is called 'dvija' or twice-born.
     The Bràhmaõas were allowed to do the works of agriculture, keeping cows, trade and commerce and Kusãda (money-lending). Living on the interest of money giving out as loan is Kusãda. But they should not trade on products from cow, jaggery, salt, lac and flesh. The suffix 'øarmà' should be added to the name of Bràhmaõa. A Bràhmaõa can have four wives.

#<BRâHMAöA(M)># See Veda.

#<BRAHMâöôA># The word Brahmàõóa means the aõóa of Brahmà (aõóa-egg), the Supreme Being which is the root of the origin of the universe. At a time long ago, which is beyond reckoning, there was nothing but an egg. This egg was split into two and from it a male child with the radiance of innumerable suns came out. This wonderful child was helpless. After his birth he cried for a while, because of hunger and thirst. He got no help. There was nobody to feed it. So this wonderful child looked up and lay there. This helpless child was called 'Viràñpuruùa' (the next emanation from Brahmà) by those versed in the Puràõas. The boy was so called because he was the most material of materiality. But he was an atom of atoms and the first figuration of God. From each pore of the skin of the great viràñ, who was the base of all the worlds a universe came into being. Thus all the countless universes were born. Each universe has its own trinity of Brahmà, Viùõu, øiva and devas (the bright ones), the protectors of the eight zones. One universe comprises fourteen worlds or realms, from Pàtàla to the Brahmaloka (from the nether world to the upper world or the realm of Brahmà). Countless such universes exist. Over and above all these universes there is Vaikuõñha, and above Vaikuõñha there is another world with an area of fifty crore yojanas (leagues), called 'Goloka' (the world of cow). Only the two worlds Vaikuõñha and the Goloka are eternal. Bhåloka (the earth) consists of seven islands and sixty-four peninsulas. There are seven worlds above and seven worlds below. The seven upper worlds are Bhåloka, Bhuvarloka, Svarloka, Janaloka, Tapoloka. Satyaloka and Brahmaloka. Thus a universe consists of fourteen worlds. This is the idea given by the Puràõas about Brahmàõóa. (Devã Bhàgavata, Skandhas 9).
     Mention is made, in the Viùõu Puràõa, Aü÷a 2, Chapter 7, about the construction of Brahmàõóa.
     This Brahmàõóa, like the seed of the Kapittha tree (Vitar--the wood-apple), is covered under, above and all around by aõóakañàha (egg-shell). The aõóa (egg) is covered by water ten times the egg in volume. This water-shell is covered by a shell of fire. Around the shell of fire there is the shell of air and the air-shell is covered with ether. Around the shell of ether there is the shell of Egoism of darkness. Over the shell of Egoism there is the shell of glory and the shell of glory is covered by Prakçti, the Divine Nature. It is immeasurable. Prakçti contains numberless Brahmàõóas. As oil exists in sesame, God pervades the whole universe. This is the connection between Prakçti and Puruùa. (The Nature and the Supreme Spirit).

#<BRAHMâöôAPURâöA># One of the eighteen puràõas. This puràõa contains a talk by Brahmà about the glory of Brahmàõóa. There are twelve thousand verses in this puràõa. (Agni Puràõa, Chapter 272).

#<BRâHMAöIPPâòòU># (Pàññu = song). A performance connected with the temples of Kerala.

#<BRAHMâ¥JALI># When a disciple stands before his teacher he should have both his arms folded. Folding both arms in this way is called Brahmà¤jali. (Manusmçti, Chapter 2).

#<BRAHMAPRALAYA># See Manvantara.

#<BRAHMAPURâöA, (BRâHMAPURâöA)># This is a great book of twenty-five thousand verses taught to the great hermit-sage Marãci by Brahmà. It is mentioned in Agni Puràõa, Chapter 271, that if a copy of this book is taken and offered to a Brahmin on the full moon day of the month of Vai÷àkha with cow and water, the giver will attain heaven.

@<[Page 159b]>@

#<BRAHMAPURä># The abode of Brahmà. Brahmapurã is on the summit of Mahàmeru, with an area of fourteen thousand yojanas (leagues). Around this city, at the four sides, (East etc.) and at the four corners (South-East etc.) there are eight towns, very big and beautiful, kept by eight protectors such as Indra and others. The river Gaïgà which springs from the feet of Mahàviùõu wets the whole of Candramaõóala (Lunar region), falls down on the Brahmapurã, and dividing itself into four rivers called Sãtà, Alakanandà, Cakùus and Bhadrà flows in four directions. The river Sãtà flows through the top of the mountains and passing through the mountain in the east called Bhadrà÷va, falls in the Eastern Ocean. The river Alakanandà flows to the south and reaches Bhàrata. Then it divides into seven rivers which unite in the ocean. The river Cakùus passes through the mountains in the west and enters the country called Ketumàlavarùa and then flows into the ocean. The river Bhadrà passes through all the mountains in the north and flows through the north country of the Kuråùa and falls in the North Ocean. The mountain of Màlyavàn in the west and the mountain of Gandhamàdana in the east are as long as the mountain of Nãlagiri in the north and the mountain of Niùadha in the south. Mount Meru shaped like an earring stands in the middle of these four mountains. (Viùõu Puràõa, Aü÷a 2, Chapter 21).

#<BRAHMAøâLâ># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 87, Stanza 23, that the moment one visits this holy Bath in the river Gaïges, one would attain heaven.

#<BRAHMASARAS># A holy place in Dharmàraõya. If a man fasts in this holy place for one night, he would reach the world of Brahmà. In this holy place there is a peg driven down by Brahmà himself. One who walks round this peg will attain the fruits of performing a Vàjapeya yaj¤a (a drinking sacrifice). There is another holy bath of the name Brahmasaras in Gayà. (M.B. Anu÷àsana Parva, Chapter 25, Stanza 89).

#<BRAHMASâVARöI># Tenth Manu. (See Manvantara).

#<BRAHMAøIRAS># See Brahmàstra.

#<BRAHMASTHâNA># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 103, that a person who visits this holy place will get the fruits of performing A÷vamedha yàga. (Horse sacrifice).

#<BRAHMâSTRA># This is known by another name Brahma÷iràstra also. This weapon was given to Agastya by øiva. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 138, Stanza 9, that Agastya gave this weapon to Agnive÷a, who gave it to Droõa and Droõa gave it to Arjuna and instructed him about the use of it as follows:
     "You should never shoot this arrow at man. If it is used against mean people the three worlds would be destroyed. It is said that this weapon has no parallel in the world. Keep this pure, and give ear to what I say. If an enemy, other than human being attacks you, this weapon may be used to kill him in battle."

#<BRAHMATäRTHA># A holy place in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 113, that a non-bràhmaõa who bathes in this holy place will attain Bràhmaõatva. (the state of being a bràhmaõa).

@<[Page 160a]>@

#<BRAHMATUðGA># A mountain. Arjuna dreamt that ørã Kçùõa and himself went to the presence of øiva. Brahmatuïga was a mountain that Arjuna saw on the way in his dream-travel. (M.B. Droõa Parva, Chapter 80, Stanza 31).

#<BRAHMAVAIVARTAPURâöA># One of the eighteen Puràõas. Sàvarõi Manu taught this Puràõa to Nàrada. The theme of the Puràõa is the story of Rathandhara. This Puràõa contains eighteen thousand verses. It is stated in Agni Puràõa, Chapter 272, that this Puràõa is good to be given as a gift on the full moonday of the month of Màgha.

#<BRAHMâVARTTA># A holy place situated in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 53, that he who takes a bath in this holy place will go to the world of Brahmà. Manusmçti, Chapter 2, Stanza 17, refers to this Brahmàvartta. Manu says as follows:
     "sarasvatãdçùadvatyordevanadyoryadantaram / taddevanirmitaü de÷aü brahmàvarttaü pracakùate //"
     "The place between the two rivers Sarasvatã and Dçùadvatã is called Brahmàvartta, which was made by the devas."

#<BRAHMAVEDHYâ># A river, famous in the Puràõas. Mention is made about this river in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 30.

#<BRAHMAYAJ¥A># A special sacrifice to be performed by a Bràhmin only. The rules and rituals of the sacrifice are given below:--
     The Bràhmaõa should rinse his mouth three times. Then he should wipe his mouth twice and face once. Then he should take water in his hand and sprinkle it on his hands and legs, and then sprinkle it on his head, eyes, nose, ears, chest and forehead. After that uttering the name of the place, date, time, star etc. he should say to himself, "I am beginning to perform Brahmayaj¤a." For this he should have to place two darbhas (grass--Poa cynosuroides) in his right hand, three in his left hand, one on the seat, one each on his Brahma-string (sacred string worn by brahmins), hair and legs, and then think of the time, place, etc. and say to himself, "I am about to perform Brahmayaj¤a to please the gods known in the Såktas (hymns in the Vedas) for the absolution of all my sins." Then recite Gàyatrã (spell) thrice. Then recite the following Vedic mantras or spells, in the order given: Mantras beginning with; "Agnimãle"; "Yadaïga"; 'Agnirvai'; 'Mahàvratàm'; 'Panthà etacca'; 'Saühitavidàmaghavat'; 'Mahàvratasya'; "Iùe tvorjje", "Agna àyàhi" and ÷annodevãþ." Then in conformity with the number of letters used, he should recite the grammatic øutra known as Vçddhiràdaic. (Devã Bhàgavata, Skandha 11).

#<BRAHMAYONI># A holy place in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 143 that one who bathes in this holy Bath will attain the world of Brahmà.

#<BRâHMAHUTAM># A sacrifice. There are five kinds of sacrifice, known as âhuta, Huta, Prahuta, Brahmahuta and Prà÷ita. âhuta is sacrifice to Brahmà, Huta is sacrifice to devas or Gods, Prahuta is sacrifice to Ghosts, Brahmahuta is sacrifice to man and Prà÷ita is the sacrifice to the manes. (Manusmçti, Chapter 3).

@<[Page 160b]>@

#<BèBUTAKúA># A king of the period of the Vedas. He was liberal and interested in architecture and all kinds of construction work. In the èg Veda and Sàükhyàyana ørauta Såtra mention is made that this king offered plenty of presents to the hermit Bharadvàja.

#<BèDHNâøVA># A king. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 98, that Agastya once went to this king and begged him for wealth.

#<BèHADANTA I># A king of the country known as Ulåka. Once in a battle, Arjuna defeated this King. Thenceforward he was friendly with the Pàõóavas. Bçhadanta offered Arjuna a good deal of costly presents. In the battle of Bhàrata, this king fought on the side of the Pàõóavas and was killed in the battle. (M.B. Sabhà Parva, Chapter 27, âdi Parva, Chapter 185, Udyoga Parva, Chapter 4; Droõa Parva, Chapter 23 and Karõa Parva, Chapter 9).

#<BèHADANTA II># Brother of the king Kùemadhårti. He fought against the Kauravas and was killed in the battle. (M.B. Droõa Parva, Chapter 25; Karõa Parva Chapter 5).

#<BèHADAøVA I># An ancient hermit. He had much respect for Dharmaputra. It is stated in the Mahàbhàrata, Vana Parva, Chapter 52, that Bçhada÷va went to the forest Kàmyaka with Dharmaputra. Bçhada÷va narrated the story 'Nalopàkhyàna' to Dharmaputra in order to divert his mind from the thought of the loss of his kingdom. When he had finished the story he taught Dharmaputra, the two important spells, Akùahçdaya and A÷va÷iras.

#<BèHADAøVA II># A king of the Ikùvàku dynasty. His father was øràvasta. The King Kuvalayà÷va was the son of Bçhada va. (M.B. Vana Parva, Chapter 122, Stanza 7).

#<BèHADâTMâ># A king of the Aïga dynasty. (Agni Puràõa, Chapter 278).

#<BèHADBALA I># A king in ancient India. (M.B. âdi Parva, Chapter 1, Stanza 237).

#<BèHADBALA II># Son of Suba, a King of Gàndhàra. He was present at the Pà¤càlã Svayamvara (marriage of Pà¤càlã) with his brothers øakuni and Vçùaka. (M.B. âdi Parva, Chapter 185, Stanza 5).

#<BèHADBALA III># A king of the country known as Kosala. During his conquest of the East, Bhãmasena defeated this King. This powerful King of Kosala had given fourteen thousand horses for the Ràjasåya (imperial inauguration) of Yudhiùthira. He fought with Abhimanyu and Ghañotkaca in the battle of Bhàrata. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 40, Stanza 20, that Abhimanyu killed this Bçhadbala in the battle.

#<BèHADBâLIKâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 4).

#<BèHADBHâNU># A fire. A hermit who had acquired great knowledge in Vedas and Vedàïgas (scriptures) also has this name. (M.B. Vana Parva, Chapter 231, Stanza 8).

#<BèHADBHâSA># See Bçhadkãrti.

#<BèHADBHâSâ># A daughter of the Sun. It is mentioned in the Mahàbhàrata, Vana Parva, Chapter 221, Stanza 9, that Bçhadbhàsà was the wife of the Agni (fire) called Bhànu.

#<BèHADBRAHMâ># See Bçhadkãrti.

@<[Page 161a]>@

#<BèHADDHALA I A># great King of Kosala. He gave fourteen thousand best horses for the Ràjasåya (imperial inauguration) sacrifice performed by Yudhiùñhira as present. In the battle of Mahàbhàrata, Bçhaddhala sided with the Kauravas and fought against the Pàõóavas and was killed in the battle by Abhimanyu. (M.B. Droõa Parva, 46; 24; Bhàgavata, Skandha 9).

#<BèHADDHALA II># The son of Subala, the king of Gàndhàra--Bçhaddhala attended the Pà¤càlã Svayamvara (marriage of Pà¤càlã) with his brother øakuni and Vçùaka.

#<BèHADDHALA III># A king of the Yàdavas. He was the son of Devabhàga, the brother of Vasudeva. (Bhàgavata, Skandha 9).

#<BèHADDHALADHVAJA># A hermit who was a leper. It is stated in Bràhma Parva of Bhaviùya Puràõa that this hermit recovered from leprosy by Sun-worship.

#<BèHADDHVAJA># A Ràkùasa (giant). This giant wandered about stealing the wealth and women of others. One day Bçhaddhvaja happened to meet with Ke÷inã, the beautiful wife of king Bhãmake÷a. The lustful giant was about to take her away, when she told him thus:--"I hate my husband very much. So I am ready to come with you, of my own accord."
     Taking her in his chariot the giant went to Gaïgàsàgara saïgama. When she learned that this place was under the rule of her husband, she died of fear. Being unable to bear separation from Ke÷inã, the giant also died. As these two had died at the holy place of Gaïgàsàgara saïgama, both attained the world of Viùõu. (Skanda Puràõa, Kriyàkàõóa).

#<BèHADDHVANI># A river in India. This river is famous in the Puràõas. Mention is made about this river in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 32.

#<BèHADGARBHA># Son of emperor øibi. (For further information about him see Aùñaka).

#<BèHADGIRI># A person named Yati. He was one of those who were against sacrifice. (For further information see Pçthura÷mi).

#<BèHADGURU># A king in ancient India. Mention is made about this king in Mahàbhàrata, âdi Parva, Chapter 1, Stanza 233.

#<BèHADIKúU># A king of the family of Bhàrata, (Bhàgavata, Skandha 9).

#<BèHADIúòHA># A king of the Puru dynasty. (Agni Puràõa, Chapter 279).

#<BèHADRATHA I># A king. He went to the forest to lead a life of retirement after having installed his eldest son on the throne. He began to do penance in the forest for the attainment of heaven. One day the hermit øàkàyanya appeared before him and told him that he might ask any boon. Accordingly the king said, "Tell me, what eternal Truth is and give me Spiritual knowledge". The hermit complied with his request. (Maitrã Upaniùad).

#<BèHADRATHA II># A king of the Aïga family. It is stated in Agnipuràõa, chapter 277 that he was the son of Jayadratha and that Vi÷vajit was the son of Bçhadratha. The Lamsuras, a forest tribe of the mountain of Gçddhrakåña, saved this King from the attempt of extermination of the Kùatriyas by Para÷uràma. (Mahàbhàrata, øànti Parva, Chapter 49; Droõa Parva, Chapters 57 and 62).

#<BèHADRATHA III># A king of the Puru dynasty. This Bçhadratha was one of the seven sons of Girikà. Ku÷a, Yadu, Pratyagra, Bala, Matsyakàla and Vãra were the brothers of Bçhadratha. A son named Ku÷àgra was born to Bçhadratha. (Agni Puràõa, Chapter 275).

#<BèHADRATHA IV># Son of Uparicara, the king of Cedi. Uparicara made his son Bçhadratha, king of Magadha. In course of time he became a powerful emperor. This Bçhadratha was a mighty warrior-king with an army of three akùauhiõãs (an akùauhiõi is a complete army consisting of 21870 horses and 109350 infantry). Though he had married two daughters of the King of Kà÷i he was childless. The sorrowful king went with his wives to a hermit named Caõóakau÷ika and pleased him by giving him precious stones. The King told the hermit about his sorrow due to lack of children. The hermit gave them a mango fruit and said that the King should enthrone the son who would be born by eating the mango, and return to the forest for penance. The hermit gave eight boons for the son who was to be born.
     The King and his wives returned to the palace and divided the mango fruit into two and both of his wives ate the fruit and became pregnant. Each of them gave birth to half of a child. The lifeless forms of these half children were thrown out. A giantess called Jarà put them together and instantly the pieces joined together and became a living child. The giantess took that child and made a present of it to the King. That child grew up and was known by the famous name Jaràsandha. From that time onwards Giantess-worship began in Magadha. When Jaràsandha came of age the King anointed him as King and went to the hermitage of Caõóakau÷ika with his wives and began to do penance. After coming to the forest Bçhadratha killed a giant named èùabha and with his hide made three Big drums and placed them in the city. The sound of one beat on the drum will last for a month. When Bhãma, Arjuna and ørã Kçùõa came to Magadha to kill Jaràsandha they broke these drums. (M.B. âdi Parva, 53; Sabhà Parva, Chapters 17, 19 and 21).

#<BèHADRATHA V># A king who lived in a portion of an asura named øåkùma. This king was present at Pà¤càlã svayambara (marriage of Pà¤càli). (M.B. âdi Parva, Chapter 67, Stanza 185).

#<BèHADRATHA VI># An Agni (fire). As this Agni is the son of Vasiùñha he has got the name Vasiùñha also. A son named Praõãti was born to this Agni. (M.B. Vana Parva, Chapter 220).

#<BèHADVATä># A river in India, puràõically famous. Mention is made about this river in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 30.

#<BèHADVIúA># A king of the family of Bhàrata. (Bhàgavata, Skandha 9).

#<BèHADUKTHA># He was the son of the hermit named Pà¤cajanya. He was transformed to a god, who is remembered at the beginning of the sacrifice known as agnihotra. (M.B. Vana Parva, Chapter 22, Stanza 13).

#<BèHADDYUMNA># See Arvàvasu.

#<BèHAJJYOTI># The son born to Aïgiras of his wife øubhà. (M.B. Vana Parva, Chapter 218, Stanza 2).

#<BèHAKA># A deva Gandharva. (A class of Gods). It is mentioned in Mahàbhàrata âdi Parva, Chapter 122, Stanza 57 that this Gandharva was present at the Birthday celebration of Arjuna.

#<BèHANMANAS I># See Bçhatkãrti.

@<[Page 162a]>@

#<BèHANMANAS II># A hermit. This hermit was one of the seven sons born to Aïgiras of his wife Sumanà. (M.B. Vana Parva, Chapter 208).

#<BèHANMANTRA># See Bçhatkãrti.

#<BèHANMEDAS># A king of the Yàdavas. He was the son of Vapuùmàn and father of ørãdeva. (Kårma Puràõa, 1: 24: 6--10).

#<BèHANNALA># The name adopted by Arjuna during the concealment of the Pàõóavas in the Kingdom of Viràña. (For further information see Arjuna).

#<BèHANTA I># A king. Yudhiùñhira performed a horse sacrifice. Arjuna was taking the sacrificial horse round, for the conquest of the North when King Bçhanta opposed him. Arjuna defeated him and brought him under subjugation. He presented Arjuna with a large quantity of precious stones. (M.B. âdi Parva, Chapter 177).
     In the battle of Mahàbhàrata Bçhanta fought on the side of the Pàõóavas, and was killed by Du÷÷àsana. (M.B. Karõa Parva, Chapter 4).

#<BèHANTA II># A warrior on the side of the Kauravas. He was the brother of Kùemadhårti. Bçhanta was killed in a fight with Sàtyaki. (M.B. Karõa Parva, Chapter 4).

#<BèHANTâ># One of the seven mothers of Subrahmaõya. (M.B. Vana Parva, Chapter 118, Stanza 10).

#<BèHASPATI># The teacher of the devas (Gods).
     1) %<Birth.>% The father of Bçhaspati was Aïgiras, the son of Brahmà. Brahmà grew amorous, at the sight of some celestial maids who were present at a sacrifice performed by Rudra; and he had seminal flow. Brahmà put the semen in fire. From that fire the devas such as Marãci, Bhçgu, Aïgiras and others were born. The name Aïgiras was given because he was born out of aïgàra (live-coal). Eight sons were born to Aïgiras by his wife Vasudà. They were Utathya, Bçhaspati, Vayasya, øànti, Ghora, Viråpa, Saüvarta and Sudhanvà. All of them were sages who had attained oneness with the supreme Spirit by knowledge, and who had been free from worldly pain. Of them Bçhaspati, Utathya and Saüvarta became famous through all the worlds. In some puràõas Vasudà, the mother of Bçhaspati, is given the name øraddhà also.
     It is stated that Bçhaspati had a sister named âïgirasã. She was a follower of the Brahmà cult. She became the wife of Prabhàsa the last one of the eight Vasus.\<*>\ Vi÷vakarmà was her son. (Bhàgavata Skandha 4, Mahàbhàrata, âdi Parva, Chapter 66).
     2) %<Is Bçhaspati the son of Agni?>% In some puràõas Bçhaspati is described as the son of Agni. Its authority is given below. Aïgiras, the father of Bçhaspati was once doing penance in his hermitage. When the fire of penance increased the brightness of the real fire decreased. Agni (fire) stood before Aïgiras and said "Oh Lord! your brightness surpasses mine. From this day onwards you are the real fire. So you shall be the first fire and I will be the fire of Prajàpati which is the second fire."
     Because of this boon of Agni, the devas (gods), recognized Aïgiras also as a fire-god. So in some Puràõas Bçhaspati is mentioned as the son of Agni (fire-god). (Bhàgavata, Skandha 4).
     3) %<Teacher of the Devas.>% The story of how Bçhaspati became the teacher of the devas, is given in the Bhàùàbhàrata, Chapter 76 as shown below:
     "The Suras and the asuras (the gods and the demons) became enemies from time immemorial, regarding the possession of wealth and prosperity in the three worlds. To secure victory in the battles the gods made Bçhaspati their teacher and likewise the asuras made øukra their teacher."
     The devas and asuras began to fight for prosperity and wealth. At that time the devas selected Bçhaspati and the asuras selected øukra, as their teacher.
     4) %<The conjugality of Bçhaspati.>% Tàrà was the wife of Bçhaspati. She was very beautiful. Seeing Candra's handsome figure she doted on him. There arose several quarrels over this affair. Finally the devas intervened and Tàrà was given back to Bçhaspatã. Budha was born to Candra by Tàrà.
     The individual called Tàra in the family of the monkeys, was a son of Bçhaspati. It is mentioned in Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 17, Stanza 10 as follows, which proves this fact.
     "Bçhaspati begot the mighty monkey Tàra." In the ègveda, Maõóala 1, Anuvàka 19, Såkta 126, it is mentioned that Bçhaspati had a daughter named Roma÷à. When her husband teased her Roma÷à said to her husband: "You please come and feel your hand on my body. Don't think that my organs are small. Though I am hairy like the goats of Gàndhàra, I have got all the organs fully grown." This is the statement in the ègveda. In the Uttara Ràmàyaõa, it is stated that Bçhaspati had a Bràhmaõa son named Ku÷adhvaja, and that a daughter named Devavatã was born to Ku÷adhvaja. Devavatã was born from his mouth while Ku÷adhvaja was engaged in devotional recitation of the Vedas. Sãtà was the rebirth of this Devavatã. It is stated in the Mahàbhàrata, âdi Parva, Chapter 67, Stanza 69, that Droõa, the son of Bharadvàja, was born from a portion of Bçhaspati. Kaca was another son of Bçhaspati. For full particulars of the story how Devayànã (daughter of øukra) hankered after Kaca, see 'Kaca'. Mention is made in Mahàbhàrata, Vana Parva, Chapter 219, Stanza 1, that Bçhaspati had a wife called Càndramasã and that she gave birth to six Agnis. In Kampa Ràmàyaõa, Yuddhakàõóa mention is made that Bçhaspati had a daughter named Sulekhà. Six sons and a daughter were born to Càndramasã. The six sons were six Agnis (fires): In sacrifices the burnt offerings and the ghee were the portions meant for the great and mighty fire øamyu, the son of Bçhaspati. It is to satisfy this great fire which blazes with numberless pointed tongues, that in sacrifices such as Càturmàsya, A÷vamedha etc. animals are slaughtered. The daughter of Dharma was the wife of øaüyu. The name of the wonderful being (øamyu's wife) is Satyà. A son named Dãpti and three daughters were born to øamyu. The son of Dãpti is Bharadvàja who is the recipient of first portion of Ghee oblated in sacrifice. On all full-moon days offerings of sacrifices are meant for Bharata. Bharata had a son named Bhàrata and a daughter named Bhàratã. Bharata the Agni is said to be the son of the Agni who is Prajàpati Bharata. Thus Bharata got the famous name 'the great'. Bharata married Vãrà and a son was born to them called Vãra. This Vãra like Soma is the recipient of sacrificial ghee, according to the belief of the Bràhmaõas. As this Vãra is the recipient of the second ghee offered in sacrifice, as Soma, he is known by names such as Rathaprabhu, Rathadhvàna and Kumbharetas. Vãra married Sarayå and became the father of Siddhi--Siddhi the Agnidevatà--who is remembered in all fire songs. Fire which has no action on prosperity, fame and vigour has the name Ni÷cyavana. Ni÷cyavana praises the earth. Satya is the son of Ni÷cyavana. Satya which blazes by flame determines time. Satya is known by another name Niùkçti. The Agni Svana spreads diseases. The Agnis called Vipulaprabha, Yatàtmà and Brahmacàri are invoked in simple domestic sacrifices by Bràhmaõas. The awful fire Baóavàgni is supported by life. The sixth son of Bçhaspati and Tàrà is called øvetakçt. The oblation offered to this Agni is known as Udadvàra. Svàhà was the daughter of Càndramasã. Svàhà had three sons. They are three Agnis called Kàmàgni, Amogha, and Ukthya. (Bhàgavata, Skandha 4).
     5) %<Growing amorous on the wife of elder brother.>% A story stating how Bçhaspati begot a son by the wife of Utathya is given in Skandha 9 of Bhàgavata. Mamatà, the wife of Utathya, was pregnant. Bçhaspati had coition with her when her husband was away. The mother and the child in the womb who opposed the act of Bçhaspati were cursed. Mamatà gave birth to two children. Fearing that her husband might cast her out she left the son of Bçhaspati in the forest and was about to go, when there was a divine voice from above, "Måóhe, Bharadvàjamimam bhara dvàjaü Bçhaspate." "You senseless woman, bring up this one born of the two. Bçhaspati, bring up this one born of the two." Hearing this ethereal voice Bçhaspati took the child and gave him the name Bharadvàja and brought him up. After that the child was given to emperor Bharata. The famous archer Droõa was the son of this Bharadvàja.
     6) %<Personation of Bçhaspati.>% The enmity between the devas and asuras increased day by day. øukràcàrya the teacher of the asuras began to do penance before øiva in the Himàlayas, with a view to get a divine spell or incantation to destroy the devas. The duration of the penance was thousand years. Indra came to know of this secret and sent his daughter Jayantã to get the spell from øukra by deceit. She stayed with øukra as his disciple and servant. Thousand years passed by. øiva appeared before øukra and gave him the spell, capable of destroying the devas. When he was about to return Jayantã accepted him as her husband. Because of his familiarity with her, of a long standing, he could not refuse her request. øukra told her that he would become her husband, for a period of ten years and that during that period both of them would be invisible to the world. Thus the couple began an invisible life.
     Bçhaspati thought of making the best use of this period. He personated himself as øukràcàrya and went to the Asuras, who thinking that their teacher had returned after a long penance gave him a loving and sincere welcome. Bçhaspati sat on the seat of øukràcàrya and began to exhort the asuras in such a manner that within the period of ten years he was able to remove factionalism and hatred from them.
     At the expiry of ten years' invisible life øukra returned having sent Jayantã away. The asuras saw two øukras together and were amazed. They declared that the real øukra was he who had been teaching them for the last ten years. Being dismayed at the ingratitude of the asuras he cursed them that they would shortly be destroyed and then left the place. At this juncture Bçhaspati also assumed his real form and returned to heaven. Thus the asuras became a people without a leader like sheep without a shepherd. At last they approached their teacher øukra who became their teacher again, when they begged for his pardon. But he said that his curse could not be recalled. But he gave them absolution by saying that they would regain their lost power during the time of Manu Sàvarõi. (Devã Bhàgavata, Skandha 4).
     7) %<Cursing Ràvaõa.>% Once Ràvaõa was returning haughty and proud after having defeated the devas and conquered heaven, when Sulekhà the daughter of Bçhaspati, got terrified and ran away to hide herself from him. Ràvaõa chased her and when she was caught he tried to ravish her. Bçhaspati got angry and cursed him. "You, who have grown rank by the dart of Cupid, will meet with death by the dart of Ràma". (Kampa Ràmàyaõa, Yuddha Kàõóa).
     8) %<Bçhaspati and Hanåmàn.>% A¤janà the mother of Hanåmàn was a servant of Bçhaspati in her previous birth. Her name then was Pu¤jikàsthalã. She once went to fetch water. At that time many Vidyàdhara young people, both male and female, came there and engaged in amorous acts. Pu¤jikàsthalã witnessed these love scenes for a long time and then returned home. It is mentioned in Kampa Ràmàyaõa that Bçhaspati cursed her to be born in the next birth as a female monkey.
     A¤janà gave birth to Hanåmàn. When he grew up Hanåmàn desired to learn Vedas and øàstras (scriptures). Hanåmàn approached Bçhaspati to learn from him. But Bçhaspati was not prepared to teach a monkey who jumped about everywhere. The disappointed Hanåmàn went to the Sun, who asked him how it could be done by him as he was engaged in travelling without stop. Hanåmàn said that he would move in front of the sun always. Thus Hanåmàn who had been rejected by Bçhaspati became the disciple of the Sun. (Uttara Ràmàyaõa).
     9) %<Other information.>%
     (1) It is mentioned in Devã Bhàgavata, Skandha 1, that Bçhaspati was the teacher of the hermit øuka.
     (2) In Agni Puràõa, Chapter 51, it is instructed that Bçhaspati should be consecrated in temples as wearing a necklace of beads (Elaeo carpus seeds) and a water pot.
     (3) Mention is made in the Mahàbhàrata, âdi Parva, Chapter 169, Stanza 21 that Bçhaspati gave Bharadvàja âgneyàstra (the arrow of fire).
     (4) During the period of emperor Pçthu, when the Earth-goddess was changed into a cow the gods employed Bçhaspati to milk the cow to obtain the things they needed. (M.B. Droõa Parva, Chapter 69).
     (5) Once Bçhaspati gave Subrahmaõya a stick as a present. (M.B. øalya Parva, Chapter 46).
     (6) Once Bçhaspati advised Indra to use sweet words. (M.B. øànti Parva, Chapter 84).
     (7) Once Bçhaspati got angry with Mahàviùõu at the sacrificial hall of Uparicaravasu. (M.B. øànti Parva, Chapter 336, Stanza 14).
     (8) Bçhaspati cursed the Jaladevatàs (goddesses of water). (M.B. øànti Parva, Chapter 242, Stanza 27).
     (9) Bçhaspati and Candra are said to be Bràhmaõa Kings. (M.B. A÷vamedha Parva, Chapter 9, Stanza 8).
     (10) %<Conclusion.>% Bçhaspati was a deep thinker and one who had firm convictions in many matters. He was a man of vast knowledge. Every movement of the gods had its origin in the brains of Bçhaspati. There is no philosophy which does not contain the exhortations made by Bhaspati at various times to the devas (gods) or kings or hermits.
\<*) It is stated in Mahàbhàrata, Vana Parva, Chapter 218 that the mother of Bçhaspati had another name, øubhà, and that Bçhaspati had six more brothers, born later, named Bçhatkãrti, Bçhatjyoti, Bçhadbrahmà, Bçhadmanà, Bçhadmantra, and Bçhadbhàsa and that âïgirasã had the name Bhànumatã also.>\

#<BèHATKARMâ># A king of the family of Aïga. (Agni-Puràõa).

#<BèHATKATHâ># See Guõàóhya.

#<BèHATKâYA># A king of the family of Bharata. (Bhàgavata, Skandha 9).

#<BèHATKETU># A king in ancient India. Mention is made about this king in the Mahàbhàrata, âdi Parva, Chapter 1, Stanza 237.

#<BèHATKäRTI># A son of Aïgiras. Mention is made in Mahàbhàrata, Vana Parva, Chapter 218, that seven sons, named Bçhatkãrti, Bçhajjyoti, Bçhadbrahmà, Bçhadmanà, Bçhadmantra, Bçhadbhàsa and Bçhaspati and a daughter named Bhànumatã were born to Aïgiras and his wife øubhà.

#<BèHATKúATRA I># A king. Scion of the family of Bhagãratha. In the Mahàbhàrata, âdi Parva, Chapter 158, Stanza 21, it is mentioned that this king attended Pà¤càlã Svayaüvara (Marriage of Pà¤càlã).

#<BèHATKúATRA II># A king of the country called Kekaya. On the first day of the battle of Bhàrata at Kurukùetra, this King fought with Kçpa, the teacher. Later he killed Kùemadhårti in the battle. In Mahàbhàrata, Droõa Parva, Chapter 125, mention is made that he fought with Droõa, the teacher and was killed.

#<BèHATKúATRA III># A king of the country known as Niùadha. In the battle of Bhàrata, he fought on the side of the Kauravas and was killed in the battle, by Dhçùñadyumna (Droõa Parva, Chapter 337, Stanza 65).

#<BèHATPUTRA># A king of the Puru dynasty. King Suhotra was his father. King Bçhatputra had three sons, Ajamãóha, Dvimãóha and Purumãóha. (Agni Puràõa, Chapter 278).

#<BèHATSâMA># A teacher born in the family of Aïgiras. The Kùatriyas of his time had troubled and harassed him a great deal. Mention is made in Atharva Veda that the Kùatriyas met with destruction as a consequence.

#<BèHATSâMA(N)># The name of a hymn. (ègveda, Maõóala 1, Anuvàka 10, Såkta 52).

#<BèHATSENA I># A king born of the family of Bharata. (Bhàgavata Skandha 9)

#<BèHATSENA II># An asura (opponent of gods) born from a portion of Krodhava÷a, a daitya (asura). Lakùmaõà, the daughter of Bçhatsena was one of the wives of ørã Kçsõa. In the battle of Mahàbhàrata, Bçhatsena was on the side of the Kauravas.

#<BèHATSENA III># A teacher. It is mentioned in Garuóa Puràõa that Nàrada had taught Bçhatsena, Brahmavidyà (theosophy).

#<BèHATSENâ># A female attendant of Damayantã. Mention is made in Mahàbhàrata, Vana Parva, Chapter 60, that when Nala was defeated in the game of dice, Damayantã sent Bçhatsenà to inform the ministers about the defeat of the King.

#<BèHATTA I># Another name of the Sun. (M.B. âdi Parva, Chapter 1, Stanza 42).

#<BèHATTA II># A king born to Kàleya, an asura. (M.B. âdi Parva, Chapter 67, Stanza 55).

#<BèHATTA(M)># A song of Sàma (conciliation--one of the four expedients) originated from the head of hermit Pà¤cajanya. From the face of his hermit another song of Sàma called Rathantara also originated. These two songs of Sàma are very effective expedients. So they are called Tarasàharas (quickly effective). (M.B. Vana Parva, Chapter 220, Stanza 7).

#<BèHATä I># Mother of Càkùuùamanu. Two sons, øiùñhi, and Bhavya were born to Dhruva by his wife øambhu. Succhàyà the wife of øiùñhi gave birth to five sons, Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. These sons were sinless. Bçhatã was the wife of Ripu. Càkùuùa Manu was born to Ripu and Bçhatã. (Viùõu Puràõa, Aü÷a 1, Chapter 13).

#<BèHATä II># One of the seven horses of the Sun. The seven horses of Sun are, Gàyatrã, Bçhatã, Uùõik, Jagatã, Tçiùñup, Anuùñup and Païkti. (Viùõu Puràõa, Aü÷a 2, Chapter 8).

#<BèHATVA># A devagandharva (a class of gods). In the Mahàbhàrata, âdi Parva, Chapter 122, mention is made that this gandharva had participated in the birth celebration of Arjuna.

#<BèLHAöA># (BILHAöA). A Sanskrit poet who lived in the 11th Century A.D. Bçlhaõa is the author of Vikramàïkadevacarita, Caurapa¤cà÷ikà, Karõasundarã and such other works. Of these Karõasundarã is a fouract play. The theme of the play is Kàmadeva the king of the Càlåkyas marrying Karõasundarã a vidyàdhara woman. The King at first sees her in a dream and falls in love with her. She then appears before the King in the guise of a boy. But the intelligent minister recognizes her by her fragrance and introduces her to the King and the King marries her. Bçlhaõa had written his dramas on the model of Màlavikàgnimitra, Ratnàvalã and such other dramas.

#<BUDBUDâ># A celestial maid. She was the hand-maid of Vargà a celestial beauty. (For further information see Vargà).

#<BUDHA I># Son of Candra.
     1) Birth. Bçhaspati the teacher-priest of the devas had a very beautiful wife named Tàrà. One day seeing the handsome figure of Candra, Tàrà became amorous. Candra was the Disciple of Bçhaspati. It was not right on the part of the wife of the teacher to feel amorous towards a disciple. Bçhaspati came to know of the affair and sending for Candra asked him to return his wife. Both Candra and Tàrà did not pay any heed to Bçhaspati. Both sides were about to engage in a battle. The devas arrayed themselves on both sides. Seeing that this was not an honourable thing some devas tried for a compromise. Finally Candra returned Tàrà to Bçhaspati. At this time Tàrà was pregnant. Both Candra and Bçhaspati claimed the paternity of the child in the womb of Tàrà, who witnessed that Candra was the father of the child. All accepted the words of Tàrà. Budha was the child Tàrà gave birth to.
     2) %<Marriage and birth of a child.>% Budha grew up to be a youth. During the period the King Sudyumna one day entered Kumàravana (a forest) and was changed to a woman. When the King became a woman the name adopted was Ilà, who grew amorous of Budha. The famous King Puråravas was the son born to them. (For more information see Ilà, Candra and Puråravas).
     3) %<Other information>%
     (1) Budha wears a necklace of Rudràkùa beads (Elaeo Carpus Seeds) and has a bow. (Agni Puràõa, Chapter 51).
     (2) Candra performed the christening ceremony of Budha. (Bhàgavata Skandha 9).
     (3) Budha is a luminous member of the assembly of Brahmà. (M.B. Sabha Parva, Chapter 11, Stanza 29).

#<UDHA II># A hermit. Once he spoke about the importance of Vànaprastha (retirement in the forest). It is mentioned in Mahàbhàrata, øànti Parva, Chapter 244, Stanza 17, that this hermit spent the whole of his life in Vànaprastha (retirement in the forest) and at the end he entered heaven.

#<BUDHA III># A scientist on ethics. He has written a book called Dharma÷àstra on the different kinds of rites of consecration, initiation etc. from formation in the womb till Upanayana (investiture with the Brahmà string), different kinds of marriages, Pa¤camahàyaj¤as (the five essential sacrifices) øràddha (offering to the manes), Pàkayaj¤a (simple domestic sacrifices), Somayàga (drinking the moon-plant juice at the Soma sacrifice) and such other matters of ethics.

#<BUDHA IV># A Bràhmaõa who lived in Gauóade÷a. Budha who was the incarnation of all vices drank too much and spent a whole night lying unconscious on the veranda of the house of a harlot. His father became anxious about him as he had not returned though the night had advanced much. He searched everywhere and finally came to the place where he was lying unconscious. He reviled the son, who getting angry killed his father then and there.
     After that he returned home. His mother advised him to leave off his vices. His wife shed tears before him. Seeing that his mother and wife were impediments on his way, he put an end to their lives.
     Once this Bràhmaõa carried away Sulabhà the beautiful wife of hermit Kàlabhåti and ravished her. Sulabhà cursed him and made him a leper.
     Budha wandered about and reached the city of King øårasena. On that day the King was about to go to Heaven with the entire city by aeroplane. However hard the pilots might try the plane would not move an inch. Then the devas told the King: "Drive away the leper there. The vices of that sinful murderer have made the plane stationary."
     øårasena who was kind and righteous, neared the leper and cured him with caturàkùarãmantra (a spell of four letters) and got ready to take him also to heaven. (Gaõe÷a Puràõa 1:76).

#<BUDDHA># The founder of Buddhism. Some consider him to be an incarnation of Viùõu. In days of old in a battle the devas were defeated by the asuras and the gods approached Viùõu with their grievance. Mahàviùõu incarnated as the son of øuddhodana with the name Gautamabuddha (Siddhàrtha). Then he went to the asuras and made them reject the Vedas and the laws thereof. All the Daityas (Asuras) became Buddhists. There is a story in Agnipuràõa, Chapter 16, that thus it was the purpose of Buddha to convert every asura to Buddhism and send him to hell.
     The story given above is in accordance with the Puràõas. The following are the facts gained by historic investigations.
     Gautama Buddha was born in B.C. 560, in Kapilavastu near the Himàlayas. His father was øuddhodana. He was born in the family of the øàkyas. The word 'øàkya' is another form of the word Kùatriya. The real name of Buddha was Siddhàrtha. øuddhodana brought up his son in such a way that he should not be subjected to any sort of mental pain or worry. So he kept Buddha aloof from the outer world. Thus he spent his childhood in comfort and pleasure. Once by chance he happened to see a sick man, an old man and a dead body. The sight made him thoughtful. He began to think upon a way to remove sorrow and pain from the world and to bring about peace and comfort.
     The change that appeared in the son worried the father. So at the age of sixteen he made Siddhàrtha marry Ya÷odharà. A son was born to them. But the mind of Siddhàrtha was restless, distressed and agitated. One day Siddhàrtha discarded everything and went out of the palace alone.
     Siddhàrtha wandered from place to place learning from various teachers. But he did not find peace. Once on a full-moon day while he was sitting in meditation under a banian tree he got 'Bodha'. (insight or conviction). From that day onwards he began to be known by the name 'Buddha'. After that he came to Kà÷i, and told his disciples how he got Bodha or conviction. The number of his followers increased day by day. Thus Buddhism came into being. Buddha said that the reason for pain and sorrow in the world was desire and that sorrow could be exterminated only by controlling and overcoming all desire. To attain Eternal Bliss one should be true and righteous in thought, deed and word and that 'Not Killing' was the foundation of righteousness. Buddhism spread everywhere in Bhàrata.
     Gautama Buddha died at the age of eighty.

#<BUDDHAGHOúA># An ancient Sanskrit poet. It is believed that he lived in the 4th century A.D. The most important work of this poet who was a Buddhist, is 'Padyacåóàmaõi'. The life of Buddha is described in this Book in ten Kàõóas (sections). A similarity to the poems of Kàlidàsa and A÷vaghoùa is seen in this poem. Buddhaghoùa is said to have reached Ceylon in 357 A.D. and translated some Buddhist literature.

#<BUDDHI># A wife of Dharmadeva. In Viùõu Puràõa Aü÷a 1, Chapter 7, it is mentioned that Dharmadeva had married thirteen daughters of Dakùa. They are øraddhà, Lakùmã, Dhçti, Tuùñi, Medhà, Puùñi, Kriyà, Buddhi, Lajjà, Vapus, øànti, Siddhã and Kãrti.

#<BUDDHIKâMA># An attendant of øubrahmaõya. (M.B. Salya Parva, Chapter 46, Stanza 12).

#<BUDDHISM># (BUDDHA-MATA). The origin of Buddhism was in the sixth century B.C. This new religion was shaped out of Hinduism that prevailed at that time. Buddhism which had its origin in North India, prevailed everywhere in India up to the eleventh century A.D. During that period there was an overflow of this religion to the other parts of Asia. Now this religion has its full sway over the people of Burma. 90% of the population there, are adherents of Buddhism. 80% of the people of Thailand, 60% of the people in Ceylon and Japan and 17% in China are now Buddhists. In India, Pakistan and the Philippines the Buddhists are only a minority. Even though Indonesia is a Muslim country there is a small class of Buddhists there. Combodia, Lavos and Tibet are considered to be Buddhist countries. In Nepal there are only two religions, Hinduism and Buddhism. In countries outside Asia there are followers of Buddhism. Statistics reveal that there are one hundred and sixtyfive thousand Buddhists in North America, one hundred and thirtyfive thousand in South America, and ten thousand in Europe. The number of Buddhists in the world today is 150.31 crores.

#<C># The letter C has two meanings, viz., evil people and pure man.

#<CAIDYA># øi÷upàla, king of Cedi. Dhçùñaketu, King of Cedi, is also known by this name. It was this Caidya who led the Krau¤cavyåha created by Dhçùñadyumna in the great battle. (Krau¤cavyåha = A battle array in the shape of a stork). (øloka 47, Chapter 50, Bhãùma Parva).

#<CAITRARATHA># A prince born to King Kuru of his queen Vàhinã (øloka 50, Chapter 94, âdi Parva).

#<CAITRARATHA(M)># A forest of puràõic fame. Once King Yayàti enjoyed sexual acts with the apsaras Vi÷vàcã in this forest. (øloka 43, Chapter 75, âdi Parva). It was here in this forest that Pàõóu spent some days once with his wives Màdrã and Kuntã. (øloka 48, Chapter 118, âdi Parva).
     As a support to the great mountain Mahàmeru were four mountains, Mandara, Merumandara, Supàr÷va and Kumuda. Above each of these was a garden-wood, Nandana, Caitraratha, Vaibhràjaka and Sarvatobhadra. Thus it is to be presumed that Caitraratha was on Merumandara. (Chapter 16, Pa¤cama Skandha, Bhàgavata).

#<CAITRARATHA PARVA># A sub-division of âdi Parva, (See under Mahàbhàrata).

#<CAITYAKA># A mountain. This mountain is situated near Girivraja, the capital city of Magadha. This mountain was very dear to the people of Magadha. The followers of Bçhadratha deemed it as a God and worshipped it. (Chapter 21, Sabhà Parva).

#<CAKAòA># (See Brahmadatta II).

#<CAKRA I># A son of Vàsuki, the Nàga king. He died at the serpent yaj¤a (Sarpa Satra) of Janamejaya by falling into the fire. (âdi Parva, Chapter 57, Verse 6).

#<CAKRA II># One of the three attendants given to Subrahmaõya by Viùõu, the other two being Saïkrama and Atikrama. (øalya Parva, Chapter 45, Verse 40).

#<CAKRA III># One of the two attendants presented to Skandhadeva by Tvaùña, the other one being Anucakra. (øalya Parva, Chapter 45, Verse 40).

#<CAKRA(ý) I># Sudar÷ana Cakra (disc) of Mahàviùõu. The Viùõu Puràõa contains the following story about the origin of the Cakra.
     Såryadeva (the Sun God) married Saüj¤à, daughter of Vi÷vakarmà. But, due to the insufferable heat of her husband the marital life of Saüj¤à became miserable, and so she requested her father to lessen the heat of Sårya. And, accordingly Vi÷vakarmà ground Sårya on a grinding machine and thus diminished his effulgence. But, the grinding could diminish only (1/8) of that effulgence, which glowing red-hot dropped on the earth, and with that Vi÷vakarmà made the Sudar÷ana Cakra, the Tri÷åla, the Puùpakavimàna and the weapon called øakti. Out of those four things the Tri÷åla came to be possessed by øiva, the Puùpakavimàna by Kubera and øakti by Brahmà. The Sudar÷ana Cakra which was glowing like anything was deposited in the sea. (Viùõu Puràõa, Part 3, Chapter 2). There is a story in the Mahàbhàrata as to how the Cakra thrown into the sea came into the possession of Mahàviùõu. While ørã Kçùõa and Arjuna were picnicing on the shores of the Yamunà Agnideva went to them and requested them to give Khàõóava forest to him for food. As Takùaka, friend of Indra, was living in the forest the latter was causing heavy rains to fall there. Kçùõa and Arjuna realized the fact that Agni would be able to consume the forest only after subjugating Indra. But, how to manage it? Then Agni said that he would supply the weapon to fight Indra with, and accordingly he meditated on Varuõa, who presented to him (Agni) a chariot and flag with monkey as symbol, a quiver which would never become empty of arrows, a bow called Gàõóãva and the Sudar÷ana Cakra. Agnideva gave the Cakra to ørã Kçùõa and the other things to Arjuna. (M.B. âdi Parva, Chapter 297).

#<CAKRA(ý) II># A city in ancient India. (Bhãùma Parva, Chapter 9, Verse 45).

#<CAKRADEVA># A warrior born in Vçùõi vaü÷a. (Vçùõi dynasty). (Sabhà Parva, Chapter 14, Verse 57).

#<CAKRADHANUS># A synonym of Kapila maharùi. (See Kapila).

#<CAKRADHARA># A very intelligent brahmin. One-eyed and bent down in body he is a character in Vatsaràjacarita. (See Vidåùaka).

#<CAKRADHARMâ># Chief of the Vidyàdharas. He, with his younger brother is engaged in singing the praise of Kubera. (Sabhà Parva, Chapter 10, Verse 27).

#<CAKRADVâRA(ý)># A great mountain. Indra performed a yaj¤a on this mountain. (øànti Parva, Chapter 4, Verse 185).

#<CAKRAKA># The son, a Brahmavàdin, of Vi÷vàmitra. (Anu÷àsana Parva, Chapter 4, Verse 64).

#<CAKRAMANDA># A nàga (a serpent). It was this nàga which was deputed by Ananta (nàga king) to lead the soul of Balaràma on his death to Pàtàla. (Mausala Parva, Chapter 4, Verse 16).

#<CAKRANEMä># A woman attendant of Skandadeva. (øalya Parva, Chapter 46, Verse 5).

#<CAKRâTI># A town in ancient India. (Bhãùma Parva, Chapter 9, Verse 45).

#<CAKRAVâN># A mountain very much extolled in the Puràõas. When deputing monkeys in quest of Sãtà, Sugrãva instructed them to make a special search in Mount Cakravàn. It was on this mountain that Vi÷vakarmà made the Sudar÷ana Cakra. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Chapter 42, Verse 16).

#<CAKRAVYæHA># A Phalanx.
     A particular pattern of army formation on ground. In the Kaurava-Pàõóava war Droõàcàrya formed a Cakravyåha wherein Abhimanyu, son of Arjuna got himself trapped and killed. (Abhimanyu, who forced himself inside the Vyåha did not know the method of geting out of it which Arjuna alone knew). Cakravyåha is made in the form and shape of Cart-wheels. Vyàsa has described the Cakravyåha made by Droõa as follows:-The great preceptor made the Cakravyåha and posted in it to maximum capacity kings, who were equal to Indra. In every opening of the vyåha were posted princes equal in prowess to the Sun. All the princes were organised compactly. And, all of them wore red uniforms and were adorned with other things also red in colour and held red flags. They also wore golden ornaments and garlands scented with Sandal paste. Ten thousand strong they rushed forward to fight with Abhimanyu. Duryodhana's son, Lakùmaõa, led the onrush. In the centre (of the Cakravyåha) stood Duryodhana in the company of heroes like Karõa, Du÷÷àsana and Kçpa. And, at the head of the army stood Droõa, the captain of the army, who looked like the rising sun. Then there was the King of Sindhu, and near him stood A÷vatthàmà, and there stood in front of them thirty Kauravas, all of them equal to Devas. On the flanks were great heroes like øalya, Bhåri÷ravas. And then did the battle rage. (Droõa Parva, Chapter 34).

#<CAKRIKA># A forest hunter. The following story is told about him in Chapter 16, Kriyàyoga of the Padma Puràõa.
     Devoted much to his parents, Cakrika was a great devotee of Viùõu. He used to worship Viùõu daily with fruits, (edible) roots etc. But, he did so only after himself tasting them. One day while thus tasting a fruit, somehow or other it got itself lodged in his throat, and all his attempts to dislodge it failed. The fruit had to be, at any rate, offered to Viùõu and therefore Cakrika drew his sword and cut his throat with it. Lord Viùõu who was so pleased at such great devotion of the man appeared on the scene and brought him back to life. Sometime afterwards Cakrika expired at the Dvàrakà temple, and thus attained salvation.

#<CAKRODDHATA># A king in the dynasty of Yayàti. (Bhàgavata, Navama Skandha).

#<CAKúUS I># A synonym of the Sun. (âdi Parva, Chapter 1, Verse 42).

#<CAKúUS II># A tributary of river Gaïgà. Starting from Viùõupàda (Svarga) the Gaïgà falls into Devayàna and thence into the moon and after flooding the whole area it divides itself into four tributaries, viz., Sãtà, Cakùus, Alakanandà and Bhadrà and falls into Brahmaloka and flows in four directions. Of the four tributaries the river called Cakùus falls on the peak of Mount Màlyavàn and then flows through Ketumàla and falls into the western sea. The Gaïgà which flows through India is a branch of the above-mentioned tributary, Alakanandà. (Devã Bhàgavata, Aùñama Skandha).

#<CAKúUS III># A king born in the lunar dynasty. He was the son of King Anudruhyu. (Bhàgavata, Navama Skandha).

#<CAKúURVARDHANIKâ># A river which flows through øàkadvãpa. (øàka island). (Bhãùma Parva, Chapter 11, Verse 33).

#<CâKúUúAMANU>#
     1) %<General.>% The sixth of the fourteen Manus. (See Manvantara).
     2) %<Genealogy.>% Uttànapàda and Priyavrata were the sons of Svàyambhuvamanu, and Dhruva was Uttànapàda's son. Dhruva had two sons, øiùñi, and Bhavya by his wife øambhu. Suchàyà, wife of øiùñi, had five sons, viz., Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. From Bçhatã, wife of Ripu, was born Càkùuùa, the mighty and Càkùuùa begot a son called Manu by Puùkaraõã, daughter of Vãraõaprajàpati and one of the offsprings of Varuõa. This Manu was called Càkùuùa Manu. And Càkùuùa Manu had ten sons by his wife Nadvalà, daughter of Vairàjaprajàpati, called Kuru, Puru, øatadyumna, Tapasvã, Satyavàn, øuci, Agniùñoma, Atiràtra, Sudyumna and Abhimanyu. Out of the ten, Puru had the following sons by âgneyã, viz. Aïga, Sumanas, Khyàti, Kratu, Aïgiras and øibi. Aïga married Sunãthà, and Vena was their son. The famous emperor, Pçthu was Vena's son.
     3) %<Former life.>% The following story is told in the Màrkaõóeya Puràõa about the former life of Càkùuùa before he was born as Càkùuùa. In that former life he was ânanda, son of Anamitra. Once a cat carried ânanda away and laid him on the bed of the child of King Vikrànta, and the same cat deposited the king's child somewhere else. And, ânanda grew up as the real son of the King. But, one day he told the King the truth about him and left for the forest for tapas. Brahmà appeared before him and blessed that he would, in the next birth, be born as the sixth Manu and thus Càkùuùa became the sixth Manu.
     4) %<Chief incidents during his time.>% During Càkùuùamanvantara were born the famous Nara and Nàràyaõa as the sons of Dharma. It was also during this period that Brahmà was born as Candra, Viùõu as Dattàtreya and øiva as Durvàsas from Anasåyà, the purest of women and the wife of Atri. (Devã Bhàgavata, Caturtha Skandha).

#<CâKúUúä># An art, the study of which will enable one to see anything in the three worlds. Càkùuùã was taught by Manu to Soma, by him to Vi÷vàvasu, by him to Citraratha, the Gandharva and by him to Arjuna, son of Pàõóu. (âdi Parva).

#<CâKYâRKæTTU># A very important art practised in temples mainly in Kerala. It is called so because it is exhibited by Càkyàrs (a sect attached to temples). In important temples a place called Kåttambala is set apart for displaying the art. The Kåttu now prevalent in Kerala temples is not exactly of its old form. Kula÷ekharavarmà perumàl (elected ruler of old Kerala) effected some changes in the old art form, and Bhàskararavivarmà perumàl and Tolakavi made further reforms in it. The art of Kåttu was evolved with the object of relating puràõic stories in such a manner as will help devotional feelings grow in man.
     The main aim of the Kåttu is to narrate puràõic stories in such a way as to instil Bhakti in the hearers and to create an interest in them in the Puràõas. The Càkyàr (the man who gives the discourse who usually belongs to the Brahmin sect called Càkyàrs) tells the story in a very interesting way, reciting appropriate passages from the Puràõas and illustrating them with apt examples and similes. The narration is from the beginning till end humorous. The Càkyàr who delivers the discourse is usually a man with a good sense of humour and a sense of what is odd, strange or eccentric in nature and human character. There are three varieties of Kåttu: Prabandhaü Kåttu, Naübiar Kåttu and Kåñiàññam. Of these the first is narrative (âkhyànapara) while in the second and third type, the element of acting is more important (Abhinayapara).

#<CALâ># Lakùmãdevã. The following story is told in the Devã-bhàgavata as to how this name came to be applied to the devã. Once Revanta the very handsome son of Såryadeva came to Vaikuõñha riding Uccaiþ÷ravas, Indra's horse. Devã, who was at that time with Viùõu gazed for a few minutes in wonder at the horse. She did not, therefore, attend to Viùõu's talk. Angered at this Viùõu told the devã: "Since your eyes find enjoyment on unnecessary things and move about among such objects, you shall be called from today onwards Ramà and Calà. Also you will be born as a mare on earth. Accordingly Mahàlakùmã was born as a mare on the banks of river Sarasvatã, and regained her old form only after delivering a son by Viùõu. That son was Ekavãra, founder of the Hehaya kingdom. (Devã Bhàgavata, Skandha 6).

#<CAMARA># (CAMARä). An animal whose tail is its most important and valued organ. In the course of its movements in the forest if the tail gets entangled anywhere it is supposed to lie down there till the tail is freed by itself. About the origin of Camara, the following story is told in the Vàlmãki Ràmàyaõa. Krodhava÷à, daughter of Dakùaprajàpati and wife of Ka÷yapa had ten daughters, viz. Mçgã, Mçgamadà, Hari, Bhadramadà, Màtaïgã, øàrdålã, øvetã, Surasà, Surabhi and Kadrå. To Mçgamadà the Sçmaras and Camaras owe their origin. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Canto 14).

#<CâMARA(M)># A rod (handle) with a large tuft of hair, fibre or feathers at the end. A symbol used by kings and brahmins. Càmara of the king should have a golden handle, and it should be made of the wings of the swan, the pea cock, the Balàkà bird etc. But, the wings of different birds shall not be intermixed. Circular in shape, the Càmara should have on its handle 3, 4, 5, 6, 7, or 8 sandhis (joints, knots). (Agnipuràõa, Chapter 245).

#<CAMASA># A yogi, the younger brother of Bharata, a king born in the dynasty of Priyavrata, son of Manu. This country got its name Bhàrata from king Bharata (country ruled by Bharata). Bharata had nine brothers called Ku÷àvarta, Ilàvarta, Brahmàvarta, âryàvarta, Malaya, Bhadraketu, Sena, Indraspçk and Kãkaña. Bharata had also nine other brothers renowned as navayogãs, born of another mother. Camasa was one of them, the other eight being Kavi, Hari, Ambarãùa, Prabuddha, Pippalàyana, âvãrhotra, Dramióa and Kharabhàjana. (Bhàgavata Pa¤cama Skandha).

#<CAMASODBHEDA># A holy place in Sauràùñra which forms part of the very reputed sacred place called Vinà÷ana. It is said that it was here that the river Sarasvatã which once became invisible, was detected. A bath here is as efficacious as performing the Jyotiùñoma yaj¤a. (M.B. Vana Parva, Chapter 82, Verse 112).

#<CAMATKâRA># (See PATTU).

#<CAMOHARA># A vi÷vadeva. (M.B. Anu÷àsana Parva. Chapter 191, Verse 35).

#<CAMPA># A king born in the Aïga dynasty. (See CANDRAVAýøA).

#<CAýPâ># (CAýPâPURä). A city on the banks of river Gaïgà, Caüpà is often referred to in the Puràõa÷. It was here that Lomapàda lived in tretàyuga. (M.B. Vana Parva, Chapter 113, Verse 15). In Dvàparayuga the city was ruled by a Såta called Atiratha, who got Karõa, while he and his wife were brooding over their lack of a child. In after years Karõa also ruled the city. (M.B. øànti Parva, Chapter 5, Verse 7).

#<CAýPAKA># A vidyàdhara. Once he visited the banks of river Yamunà with his wife Madàlasà when they got from the forest nearby a child. The child in later years became famous as Ekavãra, founder of the Hehaya dynasty. (See EKAVäRA).

#<CAMPAKâRAöYA># (CAMPâKARA). A holy place in Northern India. One day's halt at the place and a bath there is considered to be as good as giving away one thousand cows as gift. (M.B. Vana Parva, Chapter 84).

#<CâMPEYA># Son of Vi÷vàmitra who was a brahmavàdin (M.B. Anu÷àsana Parva, Chapter 4, Verse 58).

#<CAMPæ># A literary form of presenting a story in a mixture of prose and verse, and abounding in beautiful descriptions: "Gadyapadyamayaü kàvyaü Campårityabhidhãyate". Over and above prose and verse the Campås use daõóakas (very long, involved and poetical prose). This literary form had its origin first in Sanskrit and other Indian languages adopted it with some variations. For instance, though prose in Sanskrit Campås is really prose, that in Malayalam is something akin to metrical prose. There are more than two hundred Campås in Malayalam. The most famous of the Campå writers in Malayàlam are Punam Namboothiri, Mahàmaïgalam Namboothiri and Nãlakaõñha.

#<CAMæ># A division of an army. (See Aksauhiõã)

#<CâMUöôâ># (See Pàrvatã).

#<CâöAKA># The auspiciousness of Càõaka (cowdung) is due to Lakùmã. (See Lakùmã, Paras 1 and 6).

#<CâöAKYA># (KAUòILYA). The famous author of "Artha÷àstra" a treatise on political economy.
     Eastern and western scholars have made exhaustive researches on this intellectual giant of ancient India, Càõakya. But, nothing definite has yet been established about his time or life. Indians have accepted as a fact the traditional legend that he was a minister of Candragupta, the founder of the Maurya dynasty. It is also firmly believed that it was this mighty intellect of a brahmin who made Candragupta a powerful emperor and steered the ship of his state. The phrase 'Càõakya's kuñilanãti' (crooked tactics) has become proverbial. Some scholars hold the opinion that he came to be called 'Kauñilya' because of his Kuñila (crooked) tactics; but evidence to establish this view-point is yet to be adduced.
     It is his famous Artha÷àstra, which has made Càõakya's name a world famous one. The great German thinker Jolly has described the Artha÷àstra as a unique composition in the Sanskrit language. And, Johann Meyer, the great western scholar has the following to say about the book:--
     "Kauñilya's Artha÷àstra is not one single text, it is a collection and collateration of all books in ancient India. To study the greatness of the theories and principles contained in it today requires continuous and constant study at least for twenty years and the unremitting efforts of a scholar with unabounded knowledge are required." Even his name has not yet been confirmed beyond doubts. Kauñilya is also called Viùõugupta, Càõakya, Dramila, and Aïgula. Modern researches place the date of the Artha÷àstra at near about B.C. 400. In Vi÷àkhadatta's Mudràràksasa (drama) the name Kauñilya is used.
     The Authors of Nãti÷àstra maintain that the name of the author of Artha÷àstra was Viùõugupta. It may be gathered from the Mudràràkùasa that he became famous as Càõakya as he was the son of Caõaka, and that he possessed deep erudition in Nãti÷àstra, Dharma÷àstra and astrology. There is another legend to the effect that this brahmin (Càõakya) belonged to Kà¤cãpura and that he migrated to Pàñalãputra, the seat of learning and scholarship. As Kàmandaka, who lived in the fourth century B.C. has eulogised Càõakya in his nãti÷àstra it may be surmised that Càõakya lived sometime near about that. Candragupta and Càõakya are referred to in the Viùõu and the Vàmana Puràõas. Kauñilya was keen-eyed and scholar par excellence. "Artha÷àstra" is a great book written by him after thoroughly examining the viewpoints of previous scholars, and then establishing his own views and theories. From the Da÷akumàracarita of Daõóã (A.D. 700) it may be seen that there are 6000 verses in the Anuùñup metre (eight letters in one line) in the Artha÷àstra composed by Viùõugupta for the use of Candragupta Maurya. The Artha àstra has been held in praise by Bàõabhañña who lived in the 7th Century, Somadevasåri, who lived in the 10th century and also by Hemacandra, the author of Kàvyànu÷àsana, who lived in the 12th century. The book is a discourse on the principles and practices that are necessary to establish a strong government of an ideal empire. Càõakya has mentioned in his book with respect the old scholars like Manu, øukra, Bçhaspati, Nàràyaõa, Kàtyàyana and Govinda dãkùita. (For the puràõic story about Càõakya see Vararuci, Para 6).

#<CA¥CALâKúä># A notorious harlot who lived in dvàpara yuga. When one day at midnight she came to the appointed place to meet a paramour the latter had not arrived. While waiting impatiently there she was attacked and killed by a leopard. Emissaries of Viùõu as also of Yama arrived to carry away the soul of Ca¤calàkùã. Yama's men argued that she had sinned throughout her life, and therefore claimed the harlot's soul. But the emissaries of Visõu countered the argument thus: "once on her way to conduct her trade Ca¤calàkùã got into a temple and munched tàmbåla in the course of which she rubbed some lime on the walls of the temple. Taking into consideration this fact of her having spent sometime thus to clean the temple wall her soul deserves to be led to Viùõuloka".
     In the argument the emissaries of Yama were defeated and the soul of Ca¤calàkùã was taken to Vaikuõñha by the emissaries of Viùõu. (Padma Puràõa, Chapter 6).

#<CA¥CALâKúä II># A vidyàdhara girl. Once while she was concentrating her mind in prayer over Mahàlaksmã, Ràvaõa, King of the Ràkùasas, committed rape on her, and she cursed him that he should die on account of Mahàlakùmã herself and accordingly at last he was killed by Ràma on account of Sãtà, the incarnation of Mahàlakùmã. (Kaüpa Ràmàyaõa).

#<CAöôA># (See Caõóamuõóàs).

#<CAöôABALA># A prominent monkey. In the Ràma-Ràvaõa war this monkey caused much trouble to Kumbhakarõa. (M.B. Vana Parva, Chapter 287, Verse 6).

#<CAöôABHâRGAVA># A maharùi born in the dynasty of Cyavana Muni. A very erudite scholar and deeply versed in the Vedas, it was this maharùi, who performed Janamejaya's famous Sarpa sattra. (M.B., âdi Parva, Chapter 58, Verse 4).

#<CAöôAKA># A forest hunter who attained salvation by the worship of øivaliïga. (Phallus of øiva).
     While once hunting in the woods Caõóaka saw a øiva temple in ruins, and the øivaliïga lying on the ground uncared for. This sight greatly grieved him, and he told øiühaketu, son of the Pà¤càla Ràja who happened to come that way all about the temple and the liïga. To his query as to whether the ÷àstra permitted a hunter like himself to worship øivaliïga, Siühaketu answered there were injunctions in the øàstras for people like him (Caõóakas) to instal øivaliïga on rock and then worship it daily, the worshipper wearing ashes from the burning ghàñ on his body. Accordingly Caõóaka installed the liïga on a rock and began worshipping it daily along with his wife, Pulindã. But after sometime there was left no ashes in the burning ghàñ and Caõóaka and Pulindã discussed between them the means to get ashes for the next day. Then Pulindã suggested that she should burn herself to ashes and that Caõóaka should continue worshipping the øivaliïga wearing on his body the ashes. Very unwillingly Caõóaka agreed with the sad proposal of his wife, and the next day he worshipped the øivaliïga wearing on his body the ashes of Pulindã. And, at the close of the worship he called aloud for Pulindã, and lo! wonder of wonders! she stood there before him more healthy than formerly. Moreover a vimàna descended from the skies and conducted both Caõóaka and Pulindã to øivaloka. (øiva Puràõa, øaübaramàhàtyma).

#<CAöôAKAUøIKA># A muni, son of Kak÷ivàn, the son of Gautama. Bçhadratha, King of Magadha, was having no issues when, one day, Caõóakau÷ika went to the palace and blessed the King as a result of which a son called Jaràsandha was born to him. Caõóakau÷ika continued to live at Magadha for long as the preceptor of the kings of that land. (See Jaràsandha).

#<CAöôâLA># (See Càturvarõya).

#<CAöôAMAHâSENA>#
     1) %<General.>% A very prominent and reputed king of Ujjayini. Vàsavadattà, wife of Udayana was his daughter.
     2) %<The name Caõóamahàsena.>% His real name was Mahàsena. After ascending the throne he began doing tapas to get a noble wife and a good sword. When he cut his own flesh and made an offering of the same to the sacred fire after a long period of tapas the Devã became pleased, and offered him a sword of exceptional excellence and said that as long as he had that sword with him no enemy would defeat him. The Devã also assured him that ere long Aïgàravatã, daughter of the asura called Aïgàraka and the fairest damsel in the three worlds would become his wife. Since he (Mahàsena) did the most austere rites and rituals, the Devã said, he would come to be called Caõóamahàsena. Afterwards the sword given by the Devã and the elephant called naóàgiri proved as successful and effective to him as were Vajràyudha and his elephant Airàvata to Indra.
     3) %<Marriage.>% One day, during a hunting expedition a boar escaped unhurt by the king's arrows and after turning turtle his chariot it went into a cave. The king in great anger followed the pig into the cave, and going forward some distance he saw a beautiful animal whereupon he seated himself on the side of a tank. There he saw, amidst a number of women an exceptionally beautiful woman moving about. Casting her charming eyes glistering with love the woman approached the King. During their conversation, when the king told her about himself she began crying. To the query as to the reason for her crying she answered as follows:-"The boar you saw is my father, Aïgàrakàsura. His body is harder than even diamond, and none can inflict any injury on it. The women you see around are princesses captured by my father from various palaces for my help, and my name is Aïgàravatã. My father became a Ràkùasa as the result of a curse; he is now asleep in the assumed form of a boar. On awaking he is sure to eat you for food, and it was that thought which brought tears to my eyes". To these words of Aïgàravatã, the king replied as follows:--"If you have any love for me you would go to your father and begin crying when he wakes up, and to his question as to why you are crying you should reply that thoughts about your future in the event of your fathers's death brought tears in your eyes."
     Aïgàravatã agreed to the above proposal of the King. She hid the King in a safe place and went and stood by the side of her father. Everything happened as was anticipated and Aïgàraka consoled his daughter by saying that none would be able to kill him whose body was as hard and strong as diamond, there being only one opening through which he might be struck on the left wrist which might be concealed by the bow. Caõóamahàsena who heard the above talk came out of his hiding place and challenged the asura to war. He raised his left hand to show the sign, "just coming, please wait", and the king then shot his arrow through the opening on his left wrist. The asura fell dead.
     4) %<Birth of Vàsavadattà:>% And, now Caõóamahàsena married Aïgàravatã and returned to his kingdom with his wife. Two sons, Gopàlaka and Pàlaka were born to the royal couple, and the King celebrated an Indrotsava for the welfare and prosperity of the children. Pleased at the utsava Indra appeared to the king in sleep and blessed him saying that a daughter would be born to him and that her son would be crowned emperor of the Vidyàdharas. Accordingly a daughter was born to the King, and she was called Vàsavadattà. (given by Vàsava, i.e. Indra). Udayana married Vàsavadattà. (See Udayana).

#<CAöôAMUöôAS># Two brothers born in the Asura dynasty, the elder brother being called Caõóa and the younger Muõóa. These brothers collected, like the other asura leaders Dhåmràkùa, and Raktabãja, thousands of soldiers and lived in all pomp and glory.
     During this period two asura brothers called øumbha and Ni÷umbha had returned from the Himàlayas after securing from Brahman a boon that they would meet with their death only at the hands of a woman. Caõóa and Muõóa became their friends and attendants. øumbha and Ni÷umbha set out on a triumphal tour and conquered heaven, earth and pàtàla. The Devas took refuge in a forest. After wandering in the forest for a long time, at the instance of Bçhaspati they sought asylum with Pàrvatã. Pàrvatã stood for sometime in deep concentration, and there emerged from her divine body Kauùikã or Kàlã. Pàrvatã assured the Devas that she would kill øumbha and Ni÷umbha. And, then Kàlã sat alone on a rock in the thick Forest. Caõóa and Muõóa, who happened to pass that way were attracted by the great beauty of Pàrvatã and imparted the news to øumbha and Ni÷umbha, and they deputed Dhåmràkùa and 60,000 soldiers to bring Pàrvatã over to them; but by one huükàra (sound 'hum') she reduced them to ashes. Ultimately she killed øumbha and Ni÷umbha also. (Devã Bhàgavata, Pa¤cama Skandha).

#<CAöôATUöôAKA(S)># A son of Garuda. (Udyoga Parva, Chapter 101, Verse 9).

#<CAöôAVEGA># A gandharva. (See Pura¤jana).

#<CAöôIKâ># A terrific form of Pàrvatã, who is worshipped in temples under the name Caõóikàdevã. The Devã's idol has twenty hands. In the hands on the right side are held øåla (three-pronged weapons) sword, Vela (rod), Cakra, pà÷a (rope), parigha (shield), àyudha, abhaya, óamaru and øakti, while the hands on the left side hold nàgapà÷a, small parigha, axe, Aïku÷a (a long-hooked rod), pà÷a, maõi, flag, gadà, mirror and an iron cylindrical rod. There are also idols of Caõóikà with ten hands. At the feet of the Devã lies Mahiùàsura with his head severed from body. There will also be standing near the idol a puruùa (man) born from the neck of the Màhiùa brandishing his weapon, and with the øåla in his hand in all rage and womitting blood and with red hairs and eyes. That puruùa is bound strongly on his neck with rope. The vehicle of the Devã is a lion. The Devã is mounted on the lion with her left leg on the asura lying below. This Caõóikàdevã thus stands with weapons in the hand, as annihilator of enemies and with three eyes, and she should be worshipped in påjàmaõóala with nine Padmas (tantric divisions) along with her idol. Firstly the Devã should be worshipped in the central padma and Indra and others in the other padmas.
     There is also another Caõóikàdevã (Durgà) with eighteen hands. She holds in her right hand a skull, shield, mirror, broom, bow, flag, óamaru and pà÷a (cord) and in her left hand rod, iron pounder, øåla, Vajra, sword, Aïku÷a (a sticklike weapon with one end bent to hold on to things) øara (arrow) Cakra and ÷alàkà. There are nine other Durgàs having the same weapons as the above except the ôamaru and the broom. But, they have only sixteen hands each. These nine Durgàs are called Rudracaõóà, Pracaõóà, Ugracaõóà, Caõóànàyikà, Aticaõóikà, and Caõóogrà. The Durgà standing at the centre will have the colour of gorocana (red sandal paste) and the others will have the following colours; aruõavarõa (red) Kçùõa varõa (black), nãla varõa (blue), ÷ukla varõa (white), dhåmra varõa (brown) pãta varõa (yellow) and ÷veña varõa (white). The nava Durgàs (nine Durgàs) are installed for the prosperity of children etc. And all these are different forms of Pàrvatã.
     Also, in various aspects or poses, Pàrvatã is called by other names. She is called Siddhà when installed in Raübhà-vana wearing akùamàlà (garland of beads), kirãña (crown) and agni. The same Siddhà without the fire is called Lalità. Gaurãdevã with one of the hands on the left side placed on the shoulder and the head, and holding the mirror in the other hand, and holding in one of the hands on the right side fruits etc. and the other hand held up is called Saubhàgya gaurã. (For further details see Pàrvatã). (Agni Puràõa, Chapter 50).

#<CANDRA I># A prominent asura, also called Candravarman. It was this asura, as beautiful as Candra (the moon) who was born as the king of Kàmboja under the name Candravarman (M.B. âdi Parva, Chapter 67, Verse 31).

#<CANDRA II># A king born in the Solar dynasty and the son of Vi÷varandhi and father of Yuvanà÷va. See Vaü÷àvalã)

#<CANDRA III># The Puràõas declare that Candra was one of the invaluable things got at the churning of Kùãràbdhi (ocean of milk) Candra, Mahàlakùmã, Surà, Uccaiþ÷ravas, Kaustubha, Pàrijàta, Kàmadhenu, Dhanvantari, Amçtam and Kàlakåña were the things thus got from the Ocean of Milk. (M.B. âdi Parva, Chapter 18 and Viùõu Puràõa, Part 1, Chapter 9). Also, the evil devatà called Jyeùñhà, Airàvata, the gem named Cintàmaõi and fair damsels like Tàrà and Rumà were got from the Kùãràbdhi, (Kampa Ràmàyaõa, Yuddhakàõóa). For general information about Candra, see Grahas).

#<CANDRA IV># (CANDRA DEVA).
     1) %<Birth.>% The child born to Atri by Anasuyà. (See Puråravas). In Skandha 4 of the Devãbhàgavata it is stated that it was Brahman who was born as Candra. (See Atri).
     2) %<Candra led married life with the wife of his guru.>% Tàrà, the very beautiful wife of Bçhaspati, preceptor of the Devas happened to reach Candra's home during her perambulation one day. Candra and Tàrà fell in love with each other at first sight and lived in conjugal happiness. And thus days passed by. Bçhaspati, being informed of the fact on enquiry, deputed his disciples to bring Tàrà back, but to no purpose. Bçhaspati sent his disciples again and again to Tàrà, but all to no purpose. Then Bçhaspati himself went to the house of Candra and invited Tàrà, this time also to no purpose. Enraged at this the Deva guru spoke to Candra as follows: "The brahmin-killer, gold-thief, drunkard, he who marries another's wife and he who associates himself with the above three types are responsible for the most terrible five sins, and you, therefore, are not fit enough to reside in Devaloka. Unless you return my wife to me I will curse you." None of the threats of Bçhaspati could shake Candra. He told the Devaguru that Tàrà who had gone to his house on her own accord would also leave him when she was satiated with him. These words of Candra made Bçhaspati all the more angry. He returned home and waited sometime more for Tàrà's return. But, he got disappointed, and getting impatient he started again for Candra's house. But, this time the gatekeepers did not let him in.
     Terribly angry at the cruel rebuff Bçhaspati sought help of Indra. Indra sent word to Candra asking him to send Tàrà back home or be prepared for war. Even then Candra refused to yield, and Indra started for war against Candra. But, there was somehow some difference among the devas about all this, and the news reached the asuras. At once øukra, preceptor of the asuras and an old enemy of Bçhaspati met Candra and assured him all support in case war broke out between Indra and Candra. He also strongly advised Candra not to return Tàrà to Bçhaspati. And, ultimately a fierce war began between Indra and Candra. All activities in the world were thrown into confusion and chaos. At this Brahmà on his haüsa (swan) came to the scene and admonished Candra and øukra. They could not but obey Brahmà and so were forced to stop fighting. Moreover, Candra returned Tàrà to Bçhaspati.
     The quarrel and fighting thus ended for the time being, but another problem cropped up. At the time Candra returned Tàrà to Bçhaspati she was carrying, and Bçhaspati was not aware of the fact. And at last Tàrà delivered an exceptionally beautiful male child. The naming ceremony of the child was duly performed, Bçhaspati himself acting as its father. When the news reached Candra he sent a messenger to Bçhaspati claiming the child was his. Bçhaspati too claimed its fatherhood. This controversy developed almost to the brink of a second devàsura war. At this stage Brahmà went to Bçhaspati's house and questioned Tàrà as to who really was her child's father, and she named Candra. Upon this Brahmà asked Bçhaspati to release the child to Candra. Bçhaspati did so. (Devã Bhàgavata, Prathama Skandha).
     3) %<Wives of Candra.>% Candra took twentyseven daughters of Dakùa as his wives. (Devã Bhàgavata, Saptama Skandha). These twentyseven wives are the twentyseven stars. Candra circumambulates Mahàmeru along with these, his twentyseven wives (Stars). (M.B. Vana Parva, Chapter 163, Verse 33). The names of the twentyseven wives are given hereunder: A÷vinã, Bharaõã, Kçttikà, Rohiõã, Mçga÷iras, ârdrà, Punarvasu, Puùya, â÷leùà, Janakaü, Phàlgunã, Uttaraphàlgunã, Hasta, Citrà, Svàti, Vi÷àkhà, Anuràdhà, Jyeùñhà, Målà, Purvàùàóhà, Uttaràùàóhà, øroõà, øraviùñha, Pracetas, Pårvaproùñhapadà, Uttaraproùñhapadà, Revatã.
     %<Solar eclipse according to the Puràõas.>% The Devas and the asuras jointly churned Kùãràbdhi wherefrom emerged Dhanvantari with the Amçtakumbha (pot of nectar). (See Amçtam).
     But an asura màyàvã (magician) called Saiühikeya absconded to Pàtàla with the Amçtakumbha which nobody noticed as everybody was busy with dividing other divine objects. Only after the màyàvã's disappearance was it noticed that the Amçta Kumbha was missing. At once Mahàviùõu assumed the figure of a beautiful woman, got back the Kumbha and gave it to the devas. The devas began drinking the amçtam when, at the instance of some other devas, Saiühikeya, the màyàvã assuming the form of an old brahmin reached svarga, got a share of the amçta and began to drink it. Sårya and Candra (Sun and Moon) who were on guard at the gates divined the secret of the 'old brahmin' and informed Mahàviùõu about it. He cut the throat of the pseudo-brahmin with his Sudar÷ana Cakra. But, half of the nectar he had drunk stayed above the throat and the other half below it. Therefore, though the head and the trunk were severed they remained alive. These two parts, in course of time, evolved as Ràhu and Ketu.
     When the throat was cut some blood as well as some amçta dropped on two places on the ground, and they became the red onion and the white onion respectively. Some vaidika brahmins used to consider the red onion objectionable for consumption as it was evolved from blood, while the white onion was considered usable as it was evolved from amçtam.
     èàhu and Ketu still maintain their hatred for Sårya and Candra who had betrayed the asura, who, disguised as brahmin tried to drink the amçta. Eclipse is the phenomenon of Ràhu and Ketu swallowing Sårya and Candra as and when opportunity presents itself for it. But, since the throat is severed from the body, Sårya and Candra thus swallowed get out through the throat. That is the reason why Sårya and Candra become visible after the eclipse in over. (Kampa Ràmàyaõa, Yuddha Kàõóa and Bhàgavata Aùñama Skandha).
     5) %<Candra besame Calf.>% Once emperor Pçthu transformed Bhàmidevã into a cow and milked from her all things and provisions. On that occasion it was Brahmà, who acted as Calf. And, following Pçthu when the èùis milked the cow Candra served as Calf. (For details see Pçthu).
     6) %<Waxing and waning of Candra, the puràõic story regardding it.>% Of the twentyseven daughters of Dakùa whom Candra had married he loved Rohiõã much more than the other twentysix wives, and so kept her always with him. This annoyed the twentysix wives, who complained about it to Dakùa. Dakùa's advice to Candra to treat all the wives on an equal footing had no effect on him. So, the twentysix neglected wives again complained to Dakùa as follows: "We shall stay in the à÷rama and serve you. Soma (Candra) does not associate with us, he will not accept your advice."
     Though Dakùa warned Candra a second time, that too had no effect on him. So the twentysix wives, for the third time, complained to Dakùa. Dakùa got angry at this and cursed that Candra should suffer from tuberculosis. Thus Candra was afflicted by consumption. Though Candra performed many a yaj¤a to get cured of the fell disease, they did not produce the desired effect. Candra remaining a tubercular patient, the growth of medicinal plants stopped with the result that all living things contracted consumption. When people began becoming thinner, the devas asked Candra for an explanation, and he told them all the details. They then sought the help of Dakùa, who gave Candra redemption from the curse by ordaining that if he dived in the Sarasvatã tãrtha in the western sea he would be free from consumption for half of every month. Thenceforth Candra made it a practice to dive in the Sarasvatãtãrtha and that is the reason why Candra is exempted from Kùayaroga for fifteen days. (M.B. øalya Parva, Chapter 35).
     7) %<Candra--King of stars and of medicines.>% During the reign of emperor Pçthu, he changed Bhåmidevã into a cow. Later the èùis also changed bhåmidevã into a cow and milked her. It was Candra who served as calf then. Pleased at this Brahman crowned Candra as king of the stars and medicines. (Harivaü÷a, Chapter 4, Verse 2).
     8) %<Other information about Candra>%
     (1) Candra is 11,000 sq. yojanas in area, 33,000 yojanas in circumference and a volume of 5,900 cubic yojanas. (M.B. Bhãùma Parva, Chapter 12).
     (2) Candra presented two attendants called Maõi and Sumati to Subrahmaõya (øalya Parva, Chapter 45, Verse 32).
     (3) Candra once made a discourse on the superior qualities of brahmins to øambaràsura. (Anu÷àsana Parva, Chapter 36, Verse 13, Southern Text).
     (4) All welfare and prosperity accrue to him, who on full-moon day at moon-rise tenders offerings to Candra of bread in copper vessels with honey poured into it. (Anuֈsana Parva, Chapter 36, Verse, 13, Southern Text).
     (5) Candra is one of the aùña-vasus. Candra had four sons, Varcas, øi÷ira, Pràõa and Ramaõa by his wife named Manoharà. (âdi Parva, Chapter 66, Verse 18).
     (6) Abhimanyu was Candra's son, Varcas, reborn as the son of Arjuna. (See Abhimanyu).

#<CANDRâ># An important river in ancient India. (Bhãùma Parva, Chapter 9, Verse 29).

#<CANDRAGUPTA I># Second son of Ràvaõa. Once when ørã Ràma was King, Candragupta abducted the daughter o! Sugrãva and the daughter-in-law of Vibhãùaõa. Hanumàn released them both as ordered by ørã Ràma. (Kampa Ràmàyaõa Uttara Kàõóa; also see Sahasramukha Ràvaõa).

#<CANDRAGUPTA II># A minister of Kàrtavãryàrjuna. Kàrtavãryàrjuna was once fed sumptuously by Jamadagni at his à÷rama with the help of øu÷ãlà, the devasurabhi (divine cow). Candragupta, at the instance of Kàrtavãryàrjuna tried to capture Su÷ãlà by force, which disappeared immediately in the sky. Kàrtavãryàrjuna's servants then forcibly took away its calf. Candragupta thrashed to death Jamadagni, who tried to obstruct their action. (See Kàrtavãrya, Para 9).

#<CANDRAHANTâ># An asura, who was reborn as King øunaka. (M.B., âdi Parva, Chapter 677, Verse 37).

#<CANDRAHARTâ># A son born to Kaùyapa prajàpati of Siühikà, daughter of Dakùa. (M.B., âdi Parva, Chapter 65, Verse 31).

#<CANDRAHâSA># Son of King Sudhàrmika of Kerala. The following story about him is told in Jaimini A÷vamedha Parva.
     Candrahàsa, born under the star Målam had a sixth finger on the left foot indicative of poverty and of all other evils. And, therefore, on his birth enemies killed Sudhàrmika and his wife followed him soon to the other world. The child thus left an orphan was taken to Kauõóalakapurã by a female inmate of the palace. But unfortunately the woman died within three years of the above incident. The child, just for very existence, took to begging. After sometime some women jointly took up charge of the boy. Once he went to the house of Dhçùñabuddhi, minister of Kauõóala where a feast was in progress. The munis present there were impressed by Candrahàsa and prophesied that he would become a King. To Dhçùñabuddhi, the munis said that the child would guard his wealth. Angry and suspicious at the prophesy of the munis Dhçùñabuddhi asked his men to kill the boy. They led him to the forest. On the way Candrahàsa got a øàlagràma (a small sacred stone which represented some upadevatà) which he applied very devotedly to his face. They did not in fact kill the boy, but cut off his sixth finger on the left foot and showed it to their master.
     Thus left alive in the forest by the murderers the boy was roaming about when the King af Kalinda on a hunting expedition saw the destitute boy, and taking pity on him took him back with him to the palace. The boy was put under the care of Medhàvatã, the King's consort. The king named him Candrahàsa. Since the King took a special interest in the education of the child he became adept in all arts and sciences. At the age of twelve Candrahàsa, with the permission of the king, set out on a triumphal tour, and the king welcomed Candrahàsa on his return after his glorious victory that brought him wealth.
     At the instance of the Kalinda king, Candrahàsa, sent by his messengers tribute to the Kauõóala king, who, understanding from them that so much of wealth had been brought to the Kalinda king by Candrahàsa started at once for the Kalinda palace. On being told the whole story about Candrahàsa, Dhçùñabuddhi, the minister of the King of Kauõóala made up his mind to do away with him somehow or other for which he despatched a letter to his son, Madana, through Candrahàsa.
     Candrahàsa on his way to Kauõóala slept on the banks of a river. Campakamàlinã, the daughter of the King of Kauõóala and Viùayà, daughter of Dhçùñabuddhi happened to go to the river bank where Candrahàsa was sleeping. Campakamàlinã, who became subject to great love for Candrahàsa removed the anklets on her feet and approached him slowly, and when she took up and read a letter she found lying beside him, she felt awe and sorrow to find therein a suggestion to poison him to death. Without wasting much time in thought she changed the word 'viùamasmai' (give him poison) to 'Viùayàsmai' (give him Viùayà) and put it in its former place. After some time when Candrahàsa awoke from sleep and reached Kauõóala city and delivered the letter to Madana its content pleased him very much. As for Viùayà, she was spending her days in constant prayer that Candrahàsa should marry her. In the circumstances the marriage of Candrahàsa and Viùayà was solemnised on the earliest auspicious day.
     In due course Dhçùñabuddhi returned to Kauõóala with all the wealth he could lay his hands upon after capturing Kalinda. He seethed with grief and rage at the news that Viùayà had been married to Candrahàsa. All the explanations offered by Madana did not satisfy him. He persisted in his determination to kill Candrahàsa.
     The evil-minded Dhçùñabuddhi one day asked Candrahàsa to go and worship at the Devã temple after having made arrangements for his murder there. But, as fate would have it, it was Madana who, instead of Candrahàsa, was killed. Even before the above incident had happened the Kauõdala King had married his daughter Candramàlinã to Candrahàsa, and after relinquishing the kingdom also in his favour the King took to the forest to lead a hermit's life.
     The above developments added fuel to the fire of anger in respect of Dhçùñabuddhi, and when he saw in the temple precincts, his son's corpse he became well-nigh mad. Crying out that all this was the result of his having troubled the Vaiùõava Candrahàsa he dashed his head against the pillars of the temple and died.
     Candrahàsa was grieved over the death of Dhçùñabuddhi. He worshipped Devã offering his flesh in the sacrificial fire. Devã appeared and granted him two boons which helped him to bring Dhçùñabuddhi and Madana back to life. And, when the Kalinda king and his wife, fearing the wicked Dhçùñabuddhi were about to end their lives in flaming fire, Dhçùñabuddhi went to them and imparted to them the secrets about the life of Candrahàsa. The Kalinda king and his wife dropped their former decision to end their life, and Candrahàsa took up the reins of government at the behest of the King. Candrahàsa, who won repute as a very powerful and effective ruler, during the A÷vamedha sacrifice of Yudhiùñhira captured the sacrificial horse, and Arjuna, at the instance of Kçùõa had to enter into a pact with Candrahàsa, who promised him help for the success of the sacrifice. Candrahàsa had a son called Makaràkùa by Viùayà and another son, Padmàkùa by Campakamàlinã.

#<CANDRAHâSA (M)># Ràvaõa's sword. Ràvaõa, in the course of his triumphal tour after receiving the boons from Brahman, subjugated kings, and marching northward reached the valleys of Mount Kailàsa. But, Nandike÷vara stopped him there, and Ràvaõa, threatening to throw away øiva, master of Nandike÷vara along with Kailàsa, put his twenty hands under it to pull it out, and the great mountain shook violently. Pàrvatã got frightened and running upto øiva embraced him. øiva, who divined the reason for all these with his eye of supreme knowledge grounded the mountain firmly on earth, crushing Ràvaõa's hands under it. Unable to take away his arms from under the mountain, Ràvaõa remained there for about thousand years singing the praises of the Lord. At last øiva appeared to Ràvaõa and presented him with a sword called Candrahàsa. It was this sword which won victories for Ràvaõa in future wars. (Uttara Ràmàyaõa).

#<CANDRAKETU I># A son of øatrughna, brother of ørã Ràma. øatrughna had two sons. Aïgada and Candraketu by his wife ørutakãrti (Uttara Ràmàyaõa).

#<CANDRAKETU II># A vidyàdhara King. See Muktàphalaketu).

#<CANDRAMAS># A çùi who imparted spiritual knowledge to Sampàti and advised Jañàyu to give directions about the way to the monkeys in their search for Sãtàdevã. (Vàlmãki Ràmàyaõa).

#<CâNDRAMASä># Tàrà, the wife of Bçhaspati. She fell in love with Candra and lived with him for sometime, and came to be called Càndramasã. (M.B. Vana Parva, Chapter 219; see also Tàrà).

#<CANDRAMATä I># Wife of king Hari÷candra reputed for his unique honesty and integrity. (See Hari÷candra).

#<CANDRAMATä II># A city. Two sons, Takùaka and Citraketu were born to Lakùmaõa of ærmilà. Takùaka was crowned King of Agati, a city built on the eastern coast of the sea after annihilating the hunter tribe there, and Citraketu was crowned king of Candramatã, a city built on the western coast of the sea after killing all the Mlecchas there. (Uttara Ràmàyaõa).

#<CANDRâðGADA># Grandson of Nala. He married Sãmantinã, daughter of Citravarman, a king of âryàvarta. Sãmantinã, hearing about Candràïgada fell in love with him, and it was with the help of Maitreyã, wife of Yàj¤avalkya, that she was wedded to him.
     While once Candràïgada was enjoying a boat-race in Kàlindã (river) with his friends a storm upset the boat and most of them were drowned to death. The servants of Takùaka saw Candràïgada sinking to the bottom of the river and carried him to Pàtàla and he stayed there for sometime in the midst of amorous nàga damsels. Candràïgada's people, under the impression that he had died, performed his funeral rites, and Sãmantinã took to widow's life. Enemies captured his kingdom and imprisoned his father, Indrasena. When once the nàga King asked Candràïgada to marry nàga girls and settle down in Pàtàla he told the King that he was already married and that his wife Sãmantinã was brooding over him, and he had, therefore, to return to her. Accordingly the nàga king sent him back with presents of a white horse, a Ràkùasa and an infant serpent.
     Candràïgada, with his presents, came up in Kàlindã where Sãmantinã, grief-stricken was spending her days in penance, and they recognised each other. Informed about the return of Candràïgada the enemy kings released his father from captivity and apologised to him. And he pardoned them.
     Candràïgada and Sãmantinã took great interest in observing somavàravrata (fasting etc. on Mondays) and pleased at the vrata of the latter ørã Pàrvatã blessed her. Two brahmins called Devamitra and Sàrasvata were living there at the time. Three sons called Sumedha, Sàrasvata and Sàmavàn were born to Devamitra. The sons also turned out to be great scholars but they were poor. They could not get brides as they were poor. In the hope that they would get some money if they approached Candràïgada and Sãmantinã the brahmins went to them. After hearing their story the king and his queen conducted them in a procession in the precincts of the palace, Sumedha dressed as husband and Sàmavàn as his wife. But, lo! when the procession was over Sàmavàn could not be divested of his womanhood, and Sãmantinã named her Sàmavatã. Being told that his son had turned woman Sàrasvata sought the advice of some munis to remedy the situation. But, all the attempts of the munis to change the woman to man failed, and they opined that only Pàrvatã, who had been pleased by the Somavàravrata, would be able to find a solution to the problem. From that day onwards the brahmin youths lived as husband and wife. (øiva Puràõa, Somavàravratam).

#<CANDRâPäôA># A son of Janamejaya. Parãkùit was the son of Abhimanyu (Arjuna's son). Janamejaya was Parãkùit's son. Janamejaya married princess Vapuùñamà of Kà÷i. Two sons called Candràpãóa and Såryàpãóa were born to the couple. Candràpãóa had hundred sons, who distinguished themselves as great heroes in archery. Satyakarõa was the eldest among the sons. øvetakarõa, son of Satyakarõa, married Yàdavã, the daughter of Sucàru. (Bhaviùya Puràõa).

#<CANDRAPRABHA># (See Såryaprabhà).

#<CANDRAPRABHâ># Mother of the wonderful girl, Somaprabhà. (See Somaprabhà).

#<CANDRAøARMâ I># A great sinner, who killed his preceptor. The Padma Puràõa relates the story of four sinners named Vidura, Candra÷arman, Veda÷arman and Va¤jula, who shed their sin by bathing in the Gaïgà. The sins committed by the four were respectively Brahmahatyà (killing of brahmin), Guruhatyà (killing of the preceptor), Agamyàgamana (having sexual contact with women like the wife of guru which is debarred) and Govadha (killing of cow) respectively. The leader of the above four sinners was one Vidura of the Pà¤càla de÷a. He was begging in the streets without the tuft of hair, the sacred thread and tilaka (mark of sandal paste etc. on the forehead). He went from house to house begging for alms crying thus: "Here is come the man (himself) who committed Brahmahatyà. Please give alms to the brahmin-killer who is a drunkard also." During his begging tour he visited all the tãrthas also, yet brahmahatyà stuck on to him.
     While this sinner Vidura, his heart rent with sorrow and remorse, was sitting under a tree, a Màgadha brahmin called Candra÷arman happened to come there. This brahmin had committed the sin of guruhatyà (killing the preceptor). He told Vidura:--"While residing with the guru, blinded by desire, I killed the guru, and am now burning myself in the fire of repentance."
     While they were engaged thus in conversation a third person, called Veda÷arman also came there in an absolutely tired condition. He told Vidura and Candra÷arman that his relatives and others had cast him out as he once did the sin of agamyàgamana, and by the time he had finished telling his story a Vai÷ya called Va¤jula came there. Besides drinking liquor he had committed govadha (killing of cow) also. Though these four sinners assembled at the same place, they only talked, but did not touch one another, take food together, rest on the same seat or lie on the same bedsheet.
     According to the advice of a Siddha (an evolved soul) the four sinners dived in the holy waters of Gaïgà and came out redeemed of their sins. (Padma Puràõa, Chapter 91).

#<CANDRAøARMâ II># A brahmin of Agni gotra from Màyàpura, he was the disciple and son-in-law of Deva÷arman. Both of them were killed by a Ràkùasa while they were gathering darbha (a particular variety of grass used in religious ceremonies) in the forest. Candra÷armà attained Vaikuõñha as he was a very righteous person. During Kçùõàvatàra (incarnation of Viùõu as ørã Kçùõa) he was born as Acråra. (Padma Puràõa).

#<CANDRAøEKHARA># A King (son of Pauùya). The following story about his birth is told in the Padma Puràõa.
     Though married for a long time Pauùya did not have an issue. He began worshipping øiva to be blessed with a son. øiva was pleased at this and he gave him a fruit which he divided equally among his three wives. In due course the three wives delivered. But, to get the full and complete form of a child the three children had to be joined together, and so the parts were unified. This boy was Candra÷ekhara. Thus Candra÷ekhara acquired the name Tryaübaka.
     Candra÷ekhara married Tàràvatã, daughter of Kakutstha, a King of the solar dynasty. On account of the curse of Kapotamuni two sons, Bhçïgi and Mahàkàla were born to Tàràvatã in Vetàla yoni and Bhairava yoni respectively. Dama, Uparicara and Alarka were sons born to Candra÷ekhara himself. (Aurasaputras).

#<CANDRASENA I># A king of Siühala de÷a (Ceylon). Candrasena had two daughters, Mandodarã and Indumatã by his wife Guõavatã. Kambugrãva, son of Sudhanvà, the chief of Màdra desired to marry Mandodarã. But, since she preferred unmarried life Kambugrãva's desire did not fructify. Some time later she refused to marry another suitor also, King Vãrasena of Kosala. Meanwhile the marriage of her younger sister, Indumatã was celebrated, herself having selected Sudeùõa, the Màdra prince at the Svayaüvara as husband. Though a handsome person Sudeùõa was a philanderer, and one day Indumatã saw him in bed with her maid-servant. From that day onwards, cutting asunder all marital relationship with Sudeùõa, Indumatã went and stayed with her father. This story told by Mahiùàsura to show that women possess only very little discretion occurs in the Pa¤cama Skandha of Devãbhàgavata.

#<CANDRASENA II># A king of Ujjayanã and a great devotee of øiva. As he performed great sacrifices and gave away money and materials in gift to those who prayed for them, an attendant of øiva called Maõibhadra once gave him a gem, which possessed supernatural powers. Attracted by the lustre and glare of the gem many kings wanted to purchase it. But Candrasena refused to sell it. Much incensed at the refusal, the enemy kings set out to fight Candrasena, who then took refuge in the Mahàkàla temple in Ujjayanã the idol installed in which was øivaliïga. Lord øiva then appeared to him and granted him salvation. (øiva Puràõa, øanipradoùamàhàtmyam).

#<CANDRASENA III># The Mahàbhàrata refers to another Candrasena, son of Samudrasena, King of Bengal. He was present at the svayaüvara of Pà¤càlã. (M.B. âdi Parva, Chapter 185, Verse 11). Bhãmasena once defeated Candrasena and his father in fight. (Sabhà Parva, Chapter 30, Verse 24). After that Candrasena became a supporter of the Pàõóavas. It is stated in Droõa Parva that in the great war Candrasena fought from a chariot drawn by horses as white as Candra (moon) and got killed by A÷vatthàmà.

#<CANDRASENA IV># Another Candrasena, a partisan of the Kauravas, is referred to in the Bhàrata as having fought against the Pàõóavas. His duty was to guard the chariot wheels of øalya; he was killed by Yudhiùñhira. (øalya Parva, Chapter 12, Verse 52).

#<CANDRASäTâ># A female attendant of Skandadeva. (M.B. øalya Parva, Chapter 46, Verse 11).

#<CANDRAøRä># A woman, who, though actually in love with her husband enjoyed life with her paramour. Candra÷rã is the heroine of a story narrated in the Kathàsaritsàgara to prove that the interest married women take in clandestine relationship is only due to fleeting temptations. Candra÷rã was the wife of a vai÷ya called Bàlavarman, who lived in the city of Pratiùñhàna. One day, looking out through the windows in her house she saw the very handsome vai÷ya youth called øãlahàra and felt great desire for him. She brought him secretly to the house of her companion and satisfied her desire. When their meeting became a routine affair her relations and servants knew about it. And, her husband alone was unaware of it. Once he became ill with severe fever. Even while he was in his death-bed Candra÷rã continued her affair with the paramour. When one day she was with her paramour thus, she was told that her husband was no more. At once she took leave of him, returned home and committed suicide by jumping into the funeral pyre of the husband. (Kathàsaritsàgara, øaktiya÷olambaka, Taraïga 2).

#<CANDRâøVA (M)># Son of King Kuvalayà÷va of the Ikùvàku dynasty. He had two brothers called Dçóhà÷va and Kapilà÷va. (M.B. Vana Parva, Chapter 24).

#<CANDRASVâMä># A brahmin, who got back his life by worshipping Sårya. He stayed with his wife, Devamatã in Kamalapura ruled by King Kamalavarman. A son called Mahãpàla was born to him, and at the time of the birth of the child a celestial voice declared that Mahãpàla would become King. A few years later a daughter called Candramatã also was born to Candrasvàmã. During this period, rains having failed, very severe famine stalked Kamalapura. Even the king unmindful of justice and righteousness began extracting from the people whatever they possessed. Finding the situation deteriorated so much Candrasvàmã set out for his fatherin-law's house with Mahãpàla and Candramatã, and on the way they had to cross what was once a wild forest, but which had by then been denuded of green trees or other foliage due to the failure of the rains. The children were severely afflicted by thirst, and so the father, after leaving them at the foot of a tree went in search of water when he was caught by the people of the forest king and taken before him. When he knew that he was about to be given in sacrifice to Devã the brahmin folded his hands and prayed to Såryadeva, who appeared before him and assured him that not only will death not visit him, but also he would be united with his wife and children.
     The children left under the tree began crying, their father having not returned to them, and a Vai÷ya called Sàrthadhàra who came that way felt pity for the crying children and took them to his house. One day Anantasvàmã, a brahmin and a minister of King Tàrànàtha of Tàràpura happened to visit Sàrthadhàra. Anantasvàmã, who had no children of his own took away with him the children from Sàrthadhàra.
     One day Såryadeva appeared to the forest king in his sleep and asked him not to kill the brahmin (Candrasvàmi) held captive by him. The very next morning Candrasvàmã was released from captivity. Roaming about in quest of his children, Candrasvàmã reached the city called Jalapura where he was put up as the guest of a house-holder. One day the host told Candrasvàmã that a vai÷ya called Kanakavarman had, a few days back, told him that he (Kanakavarman) had got two children, one male and the other female from the forest, and taken them to the Nàlikera island. The very next day Candrasvàmã, along with a vai÷ya called Viùõuvarman arrived at the Nàlikera island, and on enquiry they were told that Kanakavarman, with the children had left for Kañàha island. They then went to Kañàha island only to be told that Kanakavarman had gone to Karpåra island. With another Vai÷ya Candrasvàmi landed on the Karpåra island to no purpose. After thus going to the Suvarõa and Siühala islands too Candrasvàmi met Kanakavarman at Citrakåñapura. Kanakavarman showed the children to Candrasvàmi, but they were not his. He burst into tears, and returned from Citrakåñapura. He passed on his way back many a temple and city and at dusk reached a big forest. He satisfied his hunger by eating some roots and fruits, and got upon a tree and sat on the top of it. It was mid-night, yet sleep did not oblige him. Then he saw a màtçsaïgha (a group of women) consisting of Nàràyaõã and others come and dance at the foot of the tree. Nàràyaõã saw Candrasvàmã and after the dance was over and her companions had left the place Nàràyaõã called him down from the tree and gave him a flower. And, according to the advice of Nàràyaõã the next day morning Candrasvàmã went to Tàràpura where, accidentally he got into the house of Anantasvàmã, minister of the kingdom, and, for food, repeated vedic hymns. The minister invited him for meals, and there he saw Mahãpàla and Candràvatã. He placed the flower presented by Nàràyaõã on Mahãpàla's nose whereupon the children recognised him, their father. The people celebrated it as a happy day. King Tàràvarman gave his daughter, Vasumatã, in marriage to Mahãpàla along with half his kingdom. They went to Kamalapura and returned with their mother. All of them spent their days very happily at Tàràpura. (Kathàsaritsàgara, Alaïkàravatã Laübaka, Taraïga 6).

#<CANDRâVALOKA># A King of Citrakåñanagara.
     When once the King in the course of a hunting expedition came to the bank of a river tired and done up he saw there the very beautiful lady, Indãvaraprabhà, daughter of Maharùi Kaõva by Menakà. Having fallen in love with each other they went to the à÷rama of the maharùi where, at his instance, Candràvaloka took the pledge not to kill animals in future, and Kaõva married his daughter to the King. On their way back to the palace the couple went to sleep on the banks of a pool which belonged to a Brahmarakùas, who caught hold of them, but released them on condition that they gave him in their stead a brahmin boy aged seven. Thus they returned to Citrakåña and told about the incident to minister Sumati. As advised by Sumati an idol in gold equal in size to a brahmin boy aged seven was made and a proclamation was issued that the golden idol would be given to him who, in return, give a brahmin boy seven years old. A brahmin boy was got, and he was given to the Brahmarakùas. (Kathàsaritsàgara øa÷àïkavatã Laübaka, Taraïga 27).

#<CANDRAVAýøA># A royal dynasty the kings of which ruled India for a long time. Since the founding father of the dynasty was Candra all the kings in the dynasty came to be called Candravaü÷aràja. (For Candra's birth see Puråravas). A chronological list of the kings of this dynasty is given infra.
     Descended from Candra thus, Budha--Puråravas--âyus--Nahuùa. Nahuùa had two sons, âyati and Yayàti. Yayàti had three sons: Druhyu, Anudruhyu and Påru by his wife øarmiùñhà, and two sons, Yadu and Turvasu by his wife Devayànã. The genealogy of each of them is given below.
     1) %<Druhyu:>%--Descended from Druhyu thus:--Babhru--Setu--âraõya--Gandharva--Dharma--Ghçta--Durdama--Pracetas--Mlecchas.
     2) %<Anudruhyu:>%--Three sons, Sabhànara, Cakùuù and Parokùa were born to Anudruhyu. Sabhànara begot Kàlanara, and he Sç¤jaya. Sç¤jaya had four sons: (a) Janamejaya, (b) Mahàmanas, (c) U÷ãnara and (d) Titikùa. U÷ãnara and Titikùa proved to be family progenitors. Their genealogy is given below:--
     %<c) U÷ãnara.>% U÷ãnara had five sons: øibi, Vena, Kçmi, U÷i and Darpa of whom øibi begot five sons: Bhadra--Suvãra--Kekaya--Vçùadarpa and Kapotaromà, and from Kekaya was born the Kãcakas.
     %<d) Titikùa.>% Descended from Titikùa were: Kç÷adratha--Homa--Sutapas and Bali, and Bali had seven sons: Anaghàbhå--Aïga--Kaliïga--Suhva--Puõóra--Vaïga and Adråpa. Of the seven sons Aïga turned out to be the family progenitor, and thenceforth the Aïga royal dynasty starts its course. To Aïga were born the following sons: Dadhivàhana--Raviratha--Dharmaratha--Citraratha--Satyaratha--Lomapàda--Caturaïga--Pçthu--Campa--Haryaïga and Bhadraratha, and to Bhadraratha were born three sons viz. Bçhadratha--Bçhatkarmà and Bçhadbhànu. And Bçhadratha had the following sons: Bçhanmanas, Jayadratha--Vijaya--Dhçtavrata--Satyakarman and Atiratha. Karõa was Atiratha's foster son and father of Vçùasena.
     3) %<Påru.>% Descended from Påru were:--Janamejaya--Pràcinvàn--Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti--Rahovàdi and Raudrà÷va. Raudrà÷va married Mi÷rake÷ã. They had ten sons, viz. èkùàyu--Kçùàyu--Sannatàyu--Ghçtàyu--Citàyu--Sthaõóilàyu--Dharmàyu--Sammitàyu--ètàyu and Matinàra. Matinàra begot two sons(a) Pratiratha and (b) Sindhuratha.
     %<a) Pratiratha.>% From Pratiratha was born Kaõva and from him Medhàtithi.
     %<b) Sindhuratha.>% He had three sons, Duùyanta--Pravãra and Sàmanta, and Bharata (Vitatha) was born to Duùyanta of øakuntalà. From Bharata were descended the following:--Suhotra--Suhotà--Gala--Garda--Suketu and Bçhatkùatra, who had four sons: Nara--Mahàvãra--Garga and Hasti. And, Nara begot Saükçti and he begot Rantideva and Kuru. A son called Pàpakùaya was born to Mahàvãra. Garga begot øani. And it was Hasti who founded Hasthinàpura. He became the family progenitor. Hasti had three sons, Purumãóha -Ajamãóha and Dvimãóha. The King called Vipra was the son of Purumãóha.
     Ajamãóha, the second son of Hasti had three sons, (a) èkùa (b) Brhadiùu and (c) Nãla. Their descendants are mentioned below.
     %<a) èkùa.>% èkùa begot Saüvaraõa and from Saüvaraõa was born Kuru. From Kuru originated the Kuru dynasty. Kuru had four sons: (â) Parãkùit, (A2) Sudhanus, (A3) Jahnu and (A4) Niùàda. Out of the four Sudhanus and Jahnu became family progenitors.
     (A2) %<Sudhanus.>% The following were descended from him in order:--Suhotra--Cyavana--Kçti--Uparicaravasu--Bçhadratha and Jaràsandha. Jaràsandha had four sons: Soma--Sahadeva--Turya and øruta÷ru.
     (A3) %<Jahnu.>% From Jahnu were descended-: Suratha--Vióåratha--Sàrvabhauma--Jayatsena--Ravaya--Bhàvuka--Cakroddhata--Devàtithi--èkùa--Bhãma and Pratãci. Pratãci had three sons: Devàpi, øantanu and Bàlhãka. øantanu was also called Mahàbhiùak. And, he had two wives, Gaïgà and Satyavatã. From Gaïgà was born Bhãùma; of Satyavatã, before her marriage, was born Vyàsa by Parà÷ara. Satyavatã had two sons, Citràïgada and Vicitravãrya by øantanu. From Vyàsa were born Dhçtaràùñra, Pàõóu, and Vidura, and from Dhçtaràùñra the Kauravas. Kunti and Màdrã, wives of Pàõóu, together got from the devas five sons, viz. Dharmaputra, Bhãma, Arjuna, Nakula and Sahadeva. Dharmaputra had two sons, Devaka and Prativindhya. To Bhãma was born of Hidimbi Ghañotkaca. øatànãka was born of Reõumatã to Nakula. Arjuna's descendants were: Abhimanyu--Parãkùit--Candràpãóa--Satyakarõa øvetakarõa--Ajapàr÷va--Janamejaya--øatànãka--Sahasrànãka--A÷vamedha--A÷vinãkçùõa--Gupta--Citraratha--øuciratha--Dhçtimàn--Suùeõa--Sunãta--Sucakùus--Nala--Uparipalva--Medhàvã--Mçtyu¤jaya--Duùya--Nimi--Bçhadratha--øatànãka--Durdama--Vibhãnara--Daõóapàõi--Kùemaka.
     %<B) Bçhadiùu.>% Descended from Bçhadiùu were: Bçhaddhanu--Bçhatkàya--Jayadratha--Vi÷ada--Senacitta--Rucirà÷va. Rucirà÷va had three sons: Dçóhahanu--Kà÷ya and Vatsa.
     %<C) Nãla.>% Descended from Nãla were: øànti--Su÷ànti--Puruja--Arka--Bharmyà÷va and Pà¤càla. Pà¤càla had five sons: Mudgala, Yavãnara, Kàmpilya, Bçhadiùu and Sa¤jaya. Mudgala had two children: Divodàsa and Ahalyà. Gautama married Ahalyà. To Gautama was born øatànanda, to øatànanda Satyavratã and from Satyavratã was born øaradvàn. And from Divodàsa, brother of Ahalyà were descended: Mitràyu--Puùya--Sudàsa--Sahadeva--Somaka and Drupada. Drupada became King of Pà¤càla and to him were born Dhçùñadyumna and Pà¤càlã (Kçùõà). Dhçùñaketu and Dhçtaketu were the sons of Dhçùñadyumna.
     4) %<Yadu.>% The Yadu dynasty owes its origin to Yadu who had four sons: Sahasrajit, Kroùñà, Nala and Ripu. øatajit, the son of Sahasrajit begot three sons: Mahàhaya, Veõuhaya and Hehaya (Ekavãra). Dharma was Hehaya's son, and Kaõi was the son of Dharma. Kaõi had four sons: Sadàjit, Mahiùmàn, Bhadràsana and Durdama. Bhadràsana begot Dhanaka and he Kçtavãrya, Kçtàgni, Kçtavarman and Kçtaujas. Kàrtavãryàrjuna was Kçtavãrya's son, and Kàrtavãryàrjuna had hundred sons, Jayadhvaja, øårasena, Vçùabha, Madhu, Maurjjita and others. Vçùõi with whom the Vçùõi dynasty begins was Madhu's son. From Jayadhvaja the eldest son of Kàrtavãrya were descended in order: Tàlajaïgha--Vãtihotra--Ananta--Durjaya.
     %<The Vçùõi dynasty.>% Vçùõi, son of Madhu and grandson of Kàrtavãryàrjuna had four sons: Sumitra, Yudhàjit, Vasu and Sàrvabhauma. øini and Nimna were the sons of Yudhàjit. From øini came in order: Satyaka--Sàtyaki (Yuyudhàna)--Jaya--Kaõi--Amitra--Pç÷ni. Pç÷ni had two sons, (1) Citraratha and (2) øvaphalka. 1) %<Citraratha.>% Two sons (1A) Vióåratha and (1B) Kukura were born to Citraratha.
     (1A) %<Vióåratha.>% From Vióåratha was born øåra, and from øåra was born øini. Bhoja was øini's son and from Bhoja, Hçdãka was born. Hçdãka had four sons: Devavàha, Gadàdhanvà, Kçtaparvan and øåra and one daughter Pçthà (Kuntã). And ten sons were born to øåra by Màriùà: Vasu, Devabhàga, Deva÷ravas, ânaka, Sç¤jaya, Kàkànãka, øyàmaka, Vatsa, Kavåka and Vasudeva. Vasudeva married Devakã. ørã Kçùõa was born as the son of Vasudeva and Devakã, and Pradyumna was ørã Kçùõa's son. Aniruddha was the son of Pradyumna, and Vajra of Aniruddha.
     (1B) %<Kukura.>% The descendants of Kukura were: Vahni--Viloman--Kapotaromà--Tumburudundubhi--Daridra--Vasu--Nàhuka--âhuka. âhuka had two sons: Ugrasena and Devaka. Kaüsa was Ugrasena's son and Devakã his daughter. Devaka had three sons: Devàpa, Upadeva and Sudeva. Devàpa had seven daughters, ørutadevà, øàntidevà, Upadevà, ørãdevà, Devarakùità, Sahadevà and Devakã.
     2) %<øvaphalka.>% Son of Pç÷ni and brother of Citraratha. øvaphalka, had twelve sons called Akråra, âsaïga, Sàrameya, Mçdura, Mçduvadgiri, Dharmavçddha, Sukarman, Kùatropekùa, Arimardana, øatrughna, Gandhamàdana and Pratibàhu. Of them Akråra had two sons: Devaka and Upadevaka.
     5) %<Turvasu.>% From Turvasu were descended in order: Vahni--Bharga--Bhànu--Tribhànu--Karandhama--Marutta. (As Marutta had no sons Duùyanta was adopted; this Duùyanta is not the famous Duùyanta, husband of øakuntalà). Duùyanta--Varåtha--Gàõóãra. Gàõóãra had four sons, Gàndhàra, Kerala, Cola and Pàõóya. From Gàndhàra came in order, Kola, Druhyu, Babhrusetu, Purovasu--Gàndhàrigharman--Ghçta--Viduùa--Pracetas. Pracetas had four sons-Aõibhra, Sabhànara, Càkùuùa and Parameùu. From Sabhànara came in order Kàlanara--Sç¤jaya--Pura¤jaya--Janamejaya--Mahàsàla--Mahàmanas.
     All the above royal dynasties belong to Candra vaü÷a. (Agni Puràõa, Viùõu Puràõa, Bhàgavata and Brahmàõóa Puràõa).

#<CANDRAVARMAN># A king of Kamboja. As handsome as Candra, he was born in the dynasty of the asura called Candra (M.B. âdi Parva, Chapter 67, Verse 31). Dhçùñadyumna killed him in the great war. (M.B. Droõa Parva, Chapter 32, Verse 62).

#<CANDRâVATä># Daughter of Sunàbha, the asura. Pradyumna, son born to ørã Kçùõa of Rukmiõã, married Prabhàvatã, daughter of the asura called Vajranàbha. Sunàbha was the younger brother of Vajranàbha. Sunàbha had two daughters called Candràvatã and Guõavatã. These girls once saw Pradyumna and Prabhàvatã engaged in love-talk and they were attracted by Pradyumna. They requested Prabhàvatã to select husbands for them also from among the Yàdavas. Prabhàvatã, in her childhood had learnt from Durvàsas a mantra, the repetition of which by a woman thinking in mind of any male would help to secure that male as the husband for her. Prabhàvatã taught that mantra to Candràvatã and Guõavatã. They thought respectively of Gada and Sàmba and repeated the mantra with the result that Gada married Candràvatã and Sàmba married Guõavatã.

#<CANDRâVATä># A wife of Hari÷candra in his former birth. (See Hari÷candra).

#<CANDRAVATSAM># A Kùatriya dynasty which originated from king Candravatsa. (M.B. Udyoga Parva, Chapter 74, Verse 16).

#<CANDRAVINâøANA># An asura, who descended on earth as a reputed king under the name Jànakã. (âdi Parva, Chapter 67, Verse 37).

#<CâNDRAVRATA># A penance performed for the attainment of beauty, happiness and popularity among the people. It is practised during the full-moon day in Dhanu (December-January). (M.B. Anu÷àsana Parva, Chapter 110).

#<CâNDRâYAöA># A penance. (See Vrata).

#<CANDRODAYA># A brother of the Viràña King. (M.B. Droõa Parva, Chapter 158, Verse 42).

#<CâöæRA I># A Kùatriya king, who served Dharmaputra at the council hall built by Maya. (M.B. Sabhà Parva, Chapter 4, Verse 26).

#<CâöæRA II># An asura, one of the attendants of Kaüsa. Kaüsa had employed as his body-guards many pugilists--Pralaübaka, Càõåra, Tçõàvarta, Muùñika, Ariùñaka, Ke÷i, Dhenuka, Agha and Vivida and these pugilists were sent with Påtanà to Gokula to kill ørã Kçùõa. On the death of Påtanà they returned to Mathurà. When Kaüsa invited Kçùõa to Mathurà Càõåra and Muùñika were the chief pugilists entrusted with the duty of killing Kçùõa. Kçùõa fought with Càõåra and Balabhadra with Muùñika. Both Càõåra and Muùñika were killed. (Bhàgavata Da÷ama Skandha).

#<CAPALA># A king in ancient India. (M.B. âdi Parva, Chapter 1, Verse 238).

#<CâPAYAJ¥A># A programme of worshipping the bow. Kaüsa did this yaj¤a for fourteen days, and Kçùõa was invited to witness it. And Kçùõa killed Kaüsa, (Bhàgavata, Da÷ama Skandha).

#<CARAKA># Author of Carakasaühità.

#<CARMAMAöôALA># A village in ancient India. (M.B. Bhãùma Parva, Chapter 9, Verse 47).

#<CARMAVâN># Son of King Subala. He was the brother of øakuni. Iràvàn, son of Arjuna killed him in the great war. (M.B. Bhãùma Parva, Chapter 90).

#<CARMAöVATä># A river in north India, now known as river Campà.
     1) %<General.>% King øa÷abindu, who ruled northern India in olden days once performed a yaj¤a. The skins (carmans) of animals killed in the yaj¤a lay there in a heap like a hill. When rain fell there flowed from the 'skin-hill' a river and it was called Carmaõvatã. (Devãbhàgavata, Prathama Skandha).
     2) %<Other details.>% (1) River Carmaõvatã serves Varuõa in his assembly. (M.B. Sabhà Parva, Chapter 9, Verse 21).
     (2) Once on the bank of this river Sahadeva defeated the son of Jaübhaka in fight. (M.B. Sabhà Parva, Chapter 31, Verse 7).
     (3) He who bathes in this river will get the same result as from the Agniùñoma yaj¤a. (M.B. Vana Parva, Chapter 82, Verse 54).
     (4) Carmaõvatã is one of the rivers responsible for the origin of Agni. (M.B. Sabhà Parva, Chapter 222, Verse 23).

#<CâRU># (CâRUCITRA). A son of Dhçtaràùñra, killed in war by Bhãmasena. (M.B. Droõa Parva, Chapter 136).

#<CâRUBHADRA># (See Càrugupta).

#<CâRUCANDRA># (See Càrugupta).

#<CâRUDEHA># (See Càrugupta).

#<CâRUDEúöA># I. A son of ørã Kçùõa by Rukmiõã. (See Càrugupta). He was present at the wedding of Draupadã. (M.B. âdi Parva, Chapter 185). The chief incident in his life was his killing Vivindhya. (M.B. Vana Parva, Chapter 16, Verse 26).

#<CâRUDEúöA II># (See Candrasena).

#<CâRUDHI># A mountain near the Mahàmeru. There are twenty mountains around the Meru, viz., Kàïga, Kuraga, Ku÷umbha, Vikaïkata, Trikåña, øi÷ira, Pataïka, Rucaka, Nãla, Niùadha, øitivàsa, Kapila, øaïkha, Vaióårya, Càrudhi, Haüsa, èùabha, Nàga, Kàla¤jara and Nàrada. (Devãbhàgavata, Aùñama Skandha).

#<CâRUGUPTA># Son of ørã Kçùõa by Rukmiõã. Pradyumna, Càrudeùõa, Sudeùõa, Càrudeha, Sucàru, Càrugupta, Bhadracàru, Càrucandra, Aticàru and Càru were the ten sons of Rukmiõã. She had also a daughter called Càrumatã. (Bhàgavata Da÷ama Skandha). As distinct from the Bhàgavata the Mahàbhàrata, speaks of three more sons to Rukmiõã, viz., Càruya÷as, Càruveùa and Càru÷ravas. (Anu÷àsana Parva, Chapter 4, Verse 59.).

#<CâRUMATä># (See Càrugupta).

#<CâRUMATSYA># A brahmavàdã son of Vi÷vàmitra. (M.B. Anu÷àsana Parva, Chapter 4, Verse 59).

#<CâRUNETRâ># A celestial woman, who spent her time in Kubera's assembly. (M.B. Sabhà Parva, Chapter 10, Verse 10).

#<CâRUøäRúA># A maharùi, who belonged to âlaübagotra. A friend of Indra, the maharùi once spoke to Dharmaputra about the greatness of øiva. (M.B. Anu÷àsana Parva, Chapter 18, Verse 5).

#<CâRUøRAVAS># (See Càrugupta).

@<[Page 178b]>@

#<CâRUVAKTRA># An attendant of Subrahmaõya. He was much devoted to brahmins. (M.B. øalya Parva, Chapter 45, Verse 71).

#<CâRUVEúA># (See Càrugupta).

#<CâRUYAøAS># (See Càrugupta).

#<CâRVâKA I># A Ràkùasa, who was a close friend of Duryodhana. The following story is told about how he happened to become Duryodhana's friend.
     In the Kçtayuga this Ràkùasa did tapas to please Brahmà at Badaryà÷rama, and Brahmà gave him the boon that he would be safe from all beings. Then he went round the world troubling brahmins, who, at last sought refuge in Brahmà, and he pacified them with the assurance that Càrvàka would become a friend of Duryodhana when he would insult Brahmins and be reduced to ashes in the fire of their anger.
     Accordingly Càrvàka became a friend of Duryodhana. When, after the great war, Dharmaputra entered Hastinàpura with his followers thousands of brahmins gathered around and blessed him. Càrvàka also disguised as a brahmin came there and condemning Dharmaputra as an enemy of his own people cursed him. The brahmins recognised him and cursed him to ashes. (M.B. øànti Parva, Chapters 38, 39).

#<CâRVâKA II># Certain Sanskrit texts refer to another Càrvàka, a philosopher in ancient India. He was an atheist. He controverted in a powerful manner the belief in the existence of heaven and hell after death.

#<CâRVâðGä># Wife of King Bhadra÷reõya and daughter of Ku÷àmba. (Brahmàõóa Puràõa, Chapter 2).

#<CâúAVAKTRA># An attendant of Subrahmaõya. He had deep love for brahmins. (M.B. øalya Parva, Chapter 45).

#<CATURAðGA># A king of the Aïga dynasty. He was the son of Hemapàda and father of Pçthulàkùa. (Agni Puràõa, Chapter 277).

#<CATURAøVA># A Rajarùi. He was a prominent member is Yama's assembly. (Sabhà Parva, Chapter 11).

#<CATURâSYA># A heroic asura. Once he fell in love with Rambhà, and on his request Svayamprabhà, Rambhà's attendant, won over her mistress to the asura. The asura, Rambhà and Svayamprabhà then shifted their residence to a beautiful palace built in south India by Maya for Caturàsya. But, Indra who felt Rambhà's absence badly came down to earth, killed Caturàsya and took Rambhà back with him. Indra cursed Svayamprabhà to remain on earth. And, he told her that she should welcome and treat well the monkeys who would be arriving there in their quest of Sãtà, and then she would get redemption from the curse. The above facts were revealed by Svayamprabhà herself while welcoming the monkeys. (Kampa Ràmàyaõa).

#<CATURDAøäMâHâTMYA># The puràõas declare that worshipping øiva on Caturda÷ã day will satisfy all desires. There is a story in one of the puràõas supporting this claim. (See Kumudvatã).

#<CATURDAýúòRA># An attendant of Subrahmaõya. He always showed great devotion towards Brahmins. (M.B. øalya Parva, Chapter 45, Verse 62).

#<CATURIKâ># A harlot about whom the following story is told in Kathàsaritsàgara.
     Once a poor Brahmin got a piece of gold as Pratigraha (fee or dakùiõà for performing a religious rite). While he was perplexed not knowing what to do with the gold, a Viña advised him to go on tour with the money got by selling the gold. The poor Brahmin did not even know how to go on tour. Then the Viña advised him to visit a harlot called Caturikà, who lived close by and who, the Vita said, would teach him how to go on tour.
     Brahmin:--What shall I do first after going to the harlot's house?
     Viña:--Caturikà will become friendly if you would give her the gold. Then you should use sweet and charming words, and that is all.
     The Brahmin went immediately to Caturikà's house and he was received honourably by her. Then giving the gold to her he requested her to instruct him about going on tour. This request of his evoked laughter from people around him. Then the Brahmin who was versed in the ørutis began reciting the Sàman with his palm formed in the shape of the ears of the cow. All those who were present there wildly laughed at him, and somehow or other he escaped from the none too pleasant scene, and reported his experience at the harlot's to the Viña. He very easily understood that the reason for the Brahmin being ridiculed was that misreading his advice to use 'sàma' (sweet words) the Brahmin recited the sàmaveda. He took the brahmin back to Caturikà and asked her to return the 'grass' (gold given her by the brahmin) to 'the cow', the Brahmin who was as simple as the cow. Laughingly Caturikà returned the gold to him. (Kathàsaritsàgara, Kathàpãñha Laübakam, Taraïga 6).

#<CâTURMâSYA># A penance (Vrata) which continues for four months. During this period, the Vedas are to be studied with pure heart. The Pàõóavas did this penance at Gayà. (M.B. Vana Parva, Chapter 95).

#<CATURMUKHALIðGA># A Brahma liïga installed on the northern bank of Sarasvatã by Brahmà. Brahmà, to start with, created animate and inanimate objects, and was thinking about further creation when a beautiful girl, born of herself appeared before him. Brahmà became enamoured of that girl and showed an unbecoming passion. As a punishment for this sin one of his heads broke. Thus broken-headed Brahmà, went to the Sthàõutãrtha, which washes off all sins, on the northern bank of Sarasvatã and installed his own liïga, known as the Caturmukhaliïga. This installation of liïga redeemed him from sins. (Vàmana Puràõa, Chapter 49).

#<CATURTHäVRATA># A fast undertaken so that one may be happy for one year, may achieve all desires and attain øivaloka. While observing this fast one should worship Gaõapati on the fourth day after New Moon (Caturthã) in the month of Makara (February-March). Next day the fast should be broken by eating cooked rice and oil seeds. The Målamantra of Gaõapati is 'gaü svàhà'; hçdayàdiùaóaïgas beginning with 'gam'. 'âgacchàtikàya' is the àvàhana mantra and 'Gacchàtikàya' the visarjana mantra. Gaõapati should be worshipped with mantras ending with 'tuïkàya' and beginning with 'gakàra' as also with offering of sandal paste, rice balls etc. "Oü Mahotkàyàya vidmahe vakratuõóàya dhãmahi tanno dantã pracodayàt" is the Gaõe÷a gàyatrã mantra. He or she who performs the Caturthã vrata will attain øivaloka. If Gaõapati is worshipped on a Tuesday which is also Caturthã the devotee will get all his desires satisfied. Caturthã occurring in Mãna (March-April) is called Avighnacaturthã, and that day fasting should be in the night. On Caturthã in April-May Gaõapati should be worshipped with damanaka flowers, and then the worshipper will become very happy. (Agni Puràõa, Chapter 179). Also see Vinàyaka Caturthã.

#<CATURUPâYAM># The four means used by Kings in olden times to achieve their objects are called Caturupàyam. Sàma, dàna, bheda and daõóa are the Caturupàyas (four tactics). There are three other upàyas also, almost equally important as the first four, and the seven upàyas are collectively called Saptopàyas. There are also yet other upàyas, but they are not important enough to merit special mention.
     1) %<Sàma.>% It is the best means to attract and convert others to one's side. It consists in winning people with sweet words and looks. People who are friendly by temperament and straightforward may be brought round by sàma. Sàma is employed in dealing with sons, brothers and other relatives.
     2) %<Dàna.>% There are five kinds or varieties of dàna (gift) viz. prãtidàna, dravyadàna, svayaügràha, deya and pratimokùa. If a person gets help from another and acknowledges help by reward that reward is called prãtidàna. The miser and the poor should be brought round by prãtidàna. Military captains, heroes and citizens should be won over by this dàna. Those who fall at feet should be honoured by dàna.
     3) %<Bheda.>% Bhedopàya is of three kinds: to destroy or end the friendship subsisting between people, to create dissension and to make the parties quarrel with each other. He who is falsely praised, he who does not desire wealth or welfare, he who has been invited to come and then insulted, traitor to king, he who has been exorbitantly taxed, the angry one, the honourable one, the insulted, the unreasonably forsaken one, he who harbours hatred in his mind, the pacified one, one whose wealth and wife have been taken away or stolen, he who has not been respected though deserving of respect-if such people are in one's opposite camp, suspicion should be raked up among them and thus division created in their ranks. If subordinate chieftains, and forest tribes commit offences they should be brought round by the use of sàma and bheda upàyas.
     4) %<Daõóa.>% Daõóopàya is of three kinds, viz, killing, denuding of wealth, and inflicting pain on the body or torture. Daõóa has two other forms, prakà÷a (open) and aprakà÷a (secret). Those who have become objects of hatred to all people should be subjected to prakà÷adaõóa. People, whose killing the world will detest, should not be killed openly, but only secretly. Enemies should be killed with weapons etc. Brahmins should not be killed. Friends and allies should not be subjected to daõóa; friends, who are made objects of daõóa will wither away like worm-eaten trees. The King, who possesses the three powers (of wealth, army and people's support) and is fully conscious of the time and environmental factors should annihilate enemies by the instrument of daõóa. Evil people should be defeated by daõóa itself.
     The upàya màyà consists in practising deception by magic or other yogic powers. The powers can be acquired by the worship of the idols of certain Devatàs. People who employ go about at night in various disguises. They disguise themselves as beautiful women or even as animals. They also deceive people by creating illusions of clouds, fire or lightning. For instance, Bhãma killed Kãcaka by going to him in the guise of a woman. Not to dissuade people who indulge in unjustifiable grief, war etc. is the principal aim of the upàya called upekùà. Hióimbã gave up his brother Hidimba by practising Upekùà. Next is the Indrajàlopàya (magic). For example, to create illusions of clouds, darkness, rain, fire, and other magic in order to instil fear among troops of the enemy etc. To scare the enemy is the aim of Indrajàla. (For details of Caturupàyas see Kaõika). (Agni Puràõa, Chapter 241).

#<CâTURVARöYAM># (The four Castes, Classes).
     1) %<General.>% The puràõas tell that Brahmà created the four castes like Brahmins, Kùatriyas, Vai÷yas and øådras and assigned to them duties and rules of procedure.
     2) %<Origin.>% Brahmà got ready for the work of Creation, concentrating his mind on the universal soul, the embodiment of Truth. And, the first to be born from his face were people with sublime qualities, and them he called Brahmins. Then emerged from his chest people in whom the heroic or militant qualities preponderated. (Ràjasa). Them the Creator named Kùatriyas. Then from his thighs were born people in whom rajas and tamas preponderated, and they were called Vai÷yas. And, lastly Brahmà brought forth from his feet another sect of people, and as tamas (darkness, cultural darkness) preponderated in them they were named øådras. The system of four castes is called Càturvarõyam. (Viùõu Puràõa, Part 1, Chapter 6).
     3) %<Code of conduct.>% Ahiüsà (non-violence), Satyavàda (speaking truth), Bhåtadàya (love for all living beings), Tãrthasevà (resort to holy places), Dàna (gifts), Brahmacarya (celibacy), Vimatsaratva (absence of malice), Service of Devas, Brahmins and Gurus (elders), to attend to all dharmas (duties), Pitçpåjà (worship of elders) eternal loyalty to King, to accomplish objects in conformity with the injunction of the øàstras, not to commit cruel deeds, Titikùà (forbearance, to put up with equanimity the pair of opposites such as pleasure and pain, heat and cold), belief in God--these codes of conduct are common to all Castes and in all the four stations in life. Now, the special codes for each of the four castes.
     1) %<Brahmins.>% To perform and get performed Yaj¤as, to study and to teach the Vedas, to give gifts and to receive gifts--these form the dharma (duties) of the Brahmin. Brahmins take their second birth (dvija) on the upanayana (wearing of the sacred thread). The caste of the mother is the caste of the child. But children born to Brahmins of their non-Brahmin wives are not Brahmins. Children born of a Brahmin woman to a øådrà are called Caõóàlas. Sons born of Brahmin women to Kùatriyas are called Såtas, and sons born of a Brahmin woman to a Vai÷ya are called Vaidehikas. The Brahmin shall not adopt the profession of the other castes. The twice-born are, however, allowed in certain circumstances, the profession of agriculture, protection of cows, commerce and kusãda (to lend money on interest). But, he shall not trade in gorasa (milk and other cow products) lavaõa (salt) and flesh. If he be an agriculturist, the Brahmin may till the earth, cut medicinal plants and destroy pests. But, he must purify the soul by performing yaj¤as and worshipping Devas. The soil should be ploughed with eight oxen attached to the plough. He may sustain himself either with èta (food got by begging) or Amçta (food got not by begging). The suffix "øarmà" should be added to the names of Brahmin children. Upanayana (wearing of the sacred thread) should be done when the child is eight years old. The mau¤ji (girdle around the waist) to be worn after upanayana should be made either of mu¤ja grass or of the bark of trees. Brahmin brahmacàrins should wear hides, and when they beg for alms the sentence should commence with the word 'Bhavati', e.g. "Bhavati, bhikùàü dehi). The Brahmin can marry in all the castes, but he shall perform ritual only along with the wife of his own caste.
     %<ii) Kùatriya.>% To give gifts according to rules, study Vedas and perform yaj¤as form the duty of the Kùatriya. To look after and take care of good people and to punish evil-doers are his especial duties. Names of Kùatriya children should take the suffix "Varmà". After upanayana the child should wear tiger skin. He should carry a daõóa (rod) of the Arayàl (peepal) tree. When the Kùatriya brahmacàrin begs for alms the word 'bhavati' should be used in the middle of the sentence, e.g. "Bhikùàü bhavati dehi". The Kùatriya can marry in the other castes, except the Brahmin. At the time of wedding the Kùatriya woman should hold an arrow in her hand.
     %<iii) Vai÷ya.>% Agriculture, protection of cows and trade are the special duties of the Vai÷ya. Children born of Brahmin women to Vai÷yas are called Vaidehikas. Names of Vai÷ya children should have the suffix 'gupta' after them. After upanayana the Vai÷ya brahmacàrin should wear sheep's skin. He should carry a daõóa made of a branch of the Kåvala tree. The Vai÷ya may have a wife of his own caste and one of the øådra caste. At the time of wedding the Vai÷ya woman should hold a cane in her hand.
     %<iv) øådra.>% Service to the Brahmin and architecture form the duties of the øådra. Children born to Kùatriya women by øådras are called Pulkasas. Children born to Brahmin women by øådras are called Caõóàlas, and sons born to øådras by Vai÷ya women are called âyogavas.
     The Caõóàla's profession is to hang criminals sentenced to death, and to live by women. The Pulkasa must live by hunting. âyogava is to act on the stage and live by architecture. The Caõóàla should live outside the village. The Caõóàla has a right to take the clothes on corpses. He shall not have any physical contacts with the others. He will attain salvation if he died in the course of protecting others. The suffix 'dàsa' should be added to his name. He shall marry only from his own caste. (Agni Puràõa, 4 Chapters from 151).

#<CATURVEDA># One of the Saptapitçs (seven manes). Vairàjas, agniùvàttas, gàrhapatyas, somapàs, Eka÷çïgas, Caturvedas and Kàlas are the seven manes. (M.B. Sabhà Parva, Chapter 11, Verse 47).

#<CATURYUGA># (See Manvantara).

#<CATUúKAèöä># One of the female attendants of Skandadeva. (M.B. øalya Parva, Chapter 45, Verse 25).

#<CATUúPATHARATâ># A female attendant of Skanda. (M.B. øalya Parva, Chapter 46, Verse 27).

#<CATVARAVâSINä># A woman attendant of Skanda. (M.B. øalya Parva, Chapter 46, Verse 12).

#<CâVEòòUPAòA># (CâVERU). (Paña = army).
     A particular division of the army which in olden days used to come forward to lay down their lives in the service of the country. When defeat in war was almost certain for their king an army division under royal leadership was formed of heroes, who took their last leave of their homes and people. The soldiers left their homes with their head and eyebrows shaved, and people gave them a hearty send-off. Either victory or death in battlefield was their slogan. This system originated in Kerala. Imitating Kerala, Turkey and Egypt formed their own division of Càveññupaña in the 15th century. The Càveññupaña of Turkey called the Janissary was formed out of poor Christians captured in war, and that of Egypt called Mamaluk was formed out of slaves. But, the Càveññupaña of ancient Kerala was self-organised out of burning love for their king and country. The families of those warriors of the pata who died in fight were allotted royal favours. Even before, in the 14th century A.D. there existed in Kerala this system of Càveññupaña. From A.D. 1090 to 1111 A.D. many fierce wars were fought between Kerala and the Cola country, and it was perhaps during this period that this system of fighting came into vogue. Certain inscriptions of the period go to prove that Ràmavarmakula÷ekhara Cakravarti who ruled Kerala during the above period drove out the Colas from Quilon and captured places up to Koññar.
     Foreign writers have also referred to the Càveññupaña. "Amouces" and "Amochi" used in the 'Rise of Portuguese power in India' indicate the Càveññupaña. "In the war between Cochin and Calicut in 1504 three princes of Cochin were killed, one of them being the nephew of the ruling monarch. On his death 200 Càveññu warriors who formed the body-guard of the nephew rushed to the field after shaving their heads and eyebrows and killed all the enemies they saw."

#<CEDI># A king of the Yaduvaü÷a.
     1) %<Genealogy.>% Descending in order from Viùõu:--Brahmà-Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Yadu--Kroùñhà--Vrajãnavàn--øvàhi--Ru÷eka--Citraratha--øa÷abindu--Pçthu÷ravas--Dharma--Rucaka-Jyàmagha-Vidarbha--Romapàda--Bhadru--Kçta--U÷ika--Cedi. The Cedi dynasty begins from Cedi and the land ruled over by Cedi came to be known as Cediràjya.
     2) %<Other details regarding King Cedi.>%
     1) Once Uparicaravasu conqueredt his land. (øloka 2, Chapter 63, âdi Parva).
     2) Kareõumatã, wife of Nakula, was a princess of Cedi ràjya. (øloka 79, Chapter 95, âdi Parva).
     3) Once øi÷upàla reigned over this country. After his death his son Dhçùñaketu was crowned king. (øloka 36, Chapter 45, Sabhà Parva).
     4) During the period of Nala, Cediràjya was ruled by king Subàhu. Damayantã lived in his palace very comfortably. (øloka 44, Chapter 65, Vana Parva).
     5) Dhçùñaketu, a king of Cedi, came to the help of the Pàõóavas with an akùauhiõã (an army of 21870 chariots, equal number of elephants, 65610 horses and 10930 infantry men.). (øloka 7, Chapter 19, Udyoga Parva).
     6) The Kùatriya warriors of this state helped ørã Kçùõa in many ways. (øloka 11, Chapter 28, Udyoga Parva).
     7) Cedi was counted as one of the prominent kingdoms of ancient Bhàrata. (øloka 40, Chapter 9, Bhãùma Parva).

#<CEKITâNA># (SâTVATA, VâR{??}öEYA).
     1) %<General information.>% An archer of the Vçùõi dynasty. He lived for the Pàõóavas and attained Vãra Svarga (Heaven for the brave) in the great battle.
     2) %<Important events.>% (1) Cekitàna was present at the svayaüvara of Draupadã. (Chapter 171, øloka 18, Udyoga Parva).
     2) When the Pàõóavas entered the hall constructed by Maya for the first time Cekitàna was with them. (øloka 27, Chapter 4, Sabhà Parva).
     3) At the time of the Ràjasåya he approached Dharmaputra and presented him with an arrow-holder. (øloka 9, Chapter 53, Sabhà Parva).
     4) On the first day of the great battle this great archer wrestled with Su÷armà. (øloka 60, Chapter 45, Bhãùma Parva).
     5) At the Kurukùetra in the combat with Kçpàcàrya both of them fainted. (øloka 31, Chapter 84, Bhãùma Parva).
     6) He wrestled with Citrasena. (øloka 8, Chapter 110, Bhãùma Parva).
     7) Cekitàna fought with Anuvinda in the Kurukùetra battle. (øloka 48, Chapter 14, Droõa Parva).
     8) Droõàcàrya defeated Cekitàna in the great battle. (øloka 68, Chapter 125, Droõa Parva).
     9) Duryodhana killed Cekitàna in the great battle. (øloka 31, Chapter 12, øalya Parva).
     10) When Vyàsa by his yogic powers invited the spirits of all the dead warriors on the banks of the Gaïgà the spirit of Cekitàna was also there. (øloka 12, Chapter 32, â÷ramavàsika Parva).

#<CEýB(U) (COPPER)># The sperm of Lord øiva which was dropped into the river Gaïgà developed into form and gave birth to Subrahmaõya. Along with Subrahmaõya came out from Gaïgà gold and silver and from its heat steel and copper. From the dirt came out tin. (Sarga 37, Vàlmãki Ràmàyaõa).

#<CEðKAööARâJA># See Jambuke÷vara.

#<CENNâSU NAýBæTIRI># Cennàs Nàràyaõan Nambåtirippàd was born and bred up in Kerala. He was born in Vanneri in Ponnàni Taluk in the year 1428 A.D. His father was Ravi Nambåtirippàd of Bhàrgava gotra. Besides his book 'Tantrasamuccaya' he has written a book 'Mànavavàstulakùaõa'. This book is called 'Manuùyàlayacandrikà' also.

#<CERA># (A king of serpents). See under Ruru.

#<CERIPPU (FOOTWEAR)># There is a story in Mahàbhàrata of how Cerippu and Kuña (footwear and umbrella) were born. Once the heat of the Sun became unbearable to Jamadagni and enraged at this the sage started sending arrows against the Sun. His wife Reõukà was supplying him with arrows. When a set of arrows was finished Reõukà brought another set. This continued without break and the Sun began to feel the attack. Unable to do anything against the sage the Sun heated the head and foot of Reõukà on her way to supply the arrows so fiercely that Reõukà fell down under a banyan tree exhausted. When she became well enough to walk she took the arrows to her husband who was very angry for her being late. She then explained to him how because of the extreme heat of the sun she fell down on the way. Jamadagni then started with increased fury his shower of arrows and the Sun in the disguise of a Brahmin approached and advised him that it was not possible to strike down the Sun because he was a swift-mover in the sky and so it was better to withdraw from that attempt. But Jamadagni said the Sun would be stationary for some time at midday and then he would hit the Sun down. When the Sun found that Jamadagni would never drop his attempt he accepted defeat and presented Jamadagni with a pair of sandals and an umbrella to protect against the heat from below and above. From that day onwards footwear and umbrella came into vogue.
     The practice of presenting sandals and umbrella is being carried down from generation to generation and even today it is being followed; these two are given as gifts on the 'øràddha' day. (Chapters 95 and 96, Anu÷àsana Parva, M.B.)

#<CH># This letter means a cut, amputation severance. (Chapter 348, Agni Puràõa).

#<CHâGAMUKHA># Subrahmaõya. He is here idolised as one having a face like that of a goat. (øloka 3, Chapter 228, Vana Parva).

#<CHANDODEVA># Sage Mataïga was known in his previous birth by this name. (See Mataïga).

#<CHATRAKETU># The second son born to Lakùmaõa of his wife ærmilà. The eldest son was Takùaka. ørã Ràma after his return from the exile established a Kingdom called Agati on the eastern sea-shore and crowned Takùaka as the King of that place. On the western side after subjugating the mlechhas (low-caste non-Hindu tribe) ørã Ràma established another kingdom called Candramatã and installed Chatraketu as the King of that country. (Uttara Ràmàyaõa).

#<CHATRAVATä># There was in ancient Bharata a country called Ahicchatra. Chatravatã was the capital of that State. The country itself is also known as Chatravatã. (øloka 21, Chapter 165, âdi Parva).

#<CHâYâ># A substitute of Saüj¤à, daughter of Vi÷vakarmà. Saüj¤à got from Sårya three children, Manu, Yama and Yamã. The heat of Sårya, her husband, became unbearable to her and so she created a substitute in her exact form and leaving her to look after Sårya, her husband, she left the place and went to her father. Sårya did not know of this replacement and taking her to be Saüj¤à he produced three children by her, øani, Sàvarõamanu and Tapatã. Chàyà loved her sons more and this made Yama angry and he raised his legs to strike her when Chàyà cursed that Yama's legs would fall off from his body. Yama complained to his father and he amended the curse and said that only some flesh from his limbs would fall to the ground and that flesh would serve as food to the germs in the earth. Yama would escape from further injury. After consoling his son he turned towards Chàyà. The anger of Sårya frightened her and she told him everything. Sårya then divorced her and brought back Saüj¤à. For details see Saüj¤à. (Chapter 9 of Harivaü÷a; Chapter 2, Aü÷a 3, Viùõupuràõa).

#<CHâYâGRâHI># ä. A demoness who harassed Hanåmàn on his flight to Laïkà from the Bhàrata shore. She, by a trick of the shade obstructed his path and Hanåmàn realising the danger killed her by a blow with his left foot and sprang forward. (Sundara Kàõóa, Kampa Ràmàyaõa).

#<CHâYâSUTA># øani (Saturn).

#<CIBUKA># A low-caste born of Nandinã, the cow, during her fight with Vi÷vàmitra. (øloka 38, Chapter 174, âdi Parva).

#<CIDAMBARA># (SITâMBARA). A Sanskrit poet of 16th century A.D. He was a poet in the court of emperor Veïkaña who ruled over Vijayanagar during the period 1586 A.D. to 1614 A.D. His one great work is 'Ràghavayàdavapàõóavãya'. There are three Kàõóas in it and one Kàõóa each is devoted to the story of ørã Ràma, ørã Kçùõa and the Pàõóavas.

#<CIKúURA># War minister of Mahiùàsura. Tàmra was his finance minister, Asiloma prime minister, Bióàla foreign minister, Ubharka Commander-in-chief, øukra, minister for education and Bàùkala, Trinetra and Kàlabandhaka consulting ministers. (Devã Bhàgavata, Pa¤cama Skandha).

#<CIKURA># Son of âryaka, the serpent king. Cikura had a son called Sumukha. Once Garuóa ate Cikura for food. (M.B. Udyoga Parva, Chapter 120, Verse 23).

#<CäNAR># People of China. It is believed that the Cãnars were born from the body of Nandinã, the cow, during her fight with Vi÷vàmitra. (øloka 38, Chapter 174, âdi Parva). These low-caste people paid homage to Yudhiùñhira and gave him many presents. (øloka 31, Chapter 51, Sabhà Parva).

#<CINTâMAöI># A diamond. This was salvaged from the ocean of milk along with other precious items like Airàvata, Uccaiþùravas, Kalpavçkùa, Kaustubha, Candra, Apsaras, Mahàlakùmã, Tàrà, and Rumà. (Yuddha Kàõóa, Kaüpa Ràmàyaõa).

#<CIRADâTâ># There was a king called Ciradàtà in the country called Cirapura. Though himself a good man he was surrounded by bad advisers. Once a foreigner, Prasaïga, came along with two friends to the palace to see the King. But due to the bad advice of his courtiers the King did not care to see them even. For five years they stayed there without even getting a look at the King. One day the only son of the King died. All the courtiers gathered round the child and pretended to be greatly grieved. Prasaïga and his friends also came to the scene. They saw the king and spoke to him thus: "For five years you have not cared either to see or talk to us. We were cherishing a hope that at least your son would give us a better treatment when he grew old and became King. We were living here on that hope and now that hope also has been shattered and so we are leaving the place this instant." The King was surprised to hear that they were prepared even to wait for his son to become the King and gave them very many presents. (Taraïga 5, Alaïkàravatã Laübaka, Kathàsaritsàgara).

#<CäRAKA># A place of habitation in ancient India. Once Karõa conquered this land and from then onwards they started paying tribute to Duryodhana. (øloka 19, Chapter 8, Karõa Parva).

#<CIRAKâRä># A son of Gautama Maharùi. He used to think deeply before doing any deed and so he earned the name Cirakàrã.
     Once the sage Gautama found out proof against the chastity of his own wife and enraged at this commanded his son Cirakàrã to chop off the head of the latter's mother. Giving this command Gautama went into the forest and Cirakàrã in obedience to his father's order came before his mother, weapon in hand. He did not kill her immediately but pondered over the consequences of the deed. Matricide is a great sin, he mused. Then again who would be there to look after father if mother died. Perhaps his father, when he cools down, might regret his command and come back repentant. Thus he was sitting undecided when Gautama returned full of remorse for his hasty order. On seeing his wife alive he was greatly relieved and immensely happy and he blessed Cirakàrã. (Chapter 266, øànti Parva).

#<CIRA¥JäVä># The name of a crow, a character in the 'Pa¤catantra'. (See under Meghavarõa).

#<CIRANTAKA># A son of Garuóa. (øloka 1, Chapter 101, Udyoga Parva).

#<CäRAVâSAS I># A Kùatriya King born as a rebirth of an asura Krodhava÷a. (øloka 61, Chapter 67, âdi Parva).

#<CäRAVâSAS II># A yakùa. He stayed in the court of Kubera worshipping him. (øloka 10, Chapter 10, Sabhà Parva).

#<CIRâYUS># An ancient King of the country Ciràyu. Nàgàrjuna was a minister of this King. Nàgàrjuna knew the secret of 'Rasàyanasiddhi'. Once Nàgàrjuna prepared a medicine for himself and the King which if taken would keep them eternally young. They took medicine accordingly.
     After some days a child of the minister died. Griefstricken Nàgàrjuna decided to prepare Amçta which would eradicate death from this world. He had prepared it but there remained one more medicine to be added to this. The auspicious moment to add the same was to come only after five days and Nàgàrjuna waited. The devas were frightened. If Amçta was made available on earth men would become Devas. Devas could not bear this and so they sent the A÷vinãkumàras to the earth to persuade Nàgàrjuna to desist from his work of preparing Amçta. Further they informed him that his dead child was living happily in heaven. He agreed to stop his work.
     After some time Ciràyus crowned his son Jãvahara as the heir-apparent. Overjoyed Jãvahara ran to his mother Dhanaparà to give her the glad tidings. Dhanaparà told her son thus: "My child, why should you be so happy to think that you have become the heir-apparent. Several sons of your father had already become yuvaràjas and died before becoming King. Your father has taken a medicine from Nàgàrjuna and that will keep him eternally young. None of his sons can aspire to be the King. Your father is now eight hundred years old and will live long. Many of you will become yuvaràjas but not the King. I will therefore suggest a way to tide over this difficulty. Everyday in the afternoon Nàgàrjuna would come outside the palace and enquire whether anybody is in need of anything. At that time he would give whatever was asked for. It is an opportunity when you can ask for his head. When Nàgàrjuna is dead your father would either die of grief or go to the forests. Then you can become the King."
     Jãvahara was pleased to hear this suggestion and he went that after-noon to the palace of Nàgàrjuna and when Nàgàrjuna as usual came out with his query Jãvahara asked for his head. Most willingly Nàgàrjuna offered his head to be chopped off. But the effect of the medicine made even the strongest cut by the sword ineffective. Jãvahara lost many swords without Nàgàrjuna getting even a small scratch on his neck. The hubbub brought the King to the scene and he immediately asked Nàgàrjuna to withdraw his head but Nàgàrjuna refused saying, "Oh, King, in my ninetynine previous births I have offered my head like this and please do not ask me to desist from making this offer for the hundredth time". So saying he embraced the King and taking a powder from his body smeared it on the sword and asked Jãvahara to strike again. This time very easily Jãvahara severed the head from the body of Nàgàrjuna. The King was greatly aggrieved and he renounced all and went to the forest and led a pious life.
     Ciràyus' son Jãvahara became King. But Nàgàrjuna's sons killed him and his mother died of grief. (Taraïga, Ratnaprabhà Lambaka, Kathàsaritsàgara).

#<CäRIöI># A river. It was on the banks of this river that Vaivasvata Manu clad in bark-skin and with knotted hair did penance. (øloka 6, Chapter 187, Vana Parva).

#<CITAL># (Termites). Cital has got its own place in the puràõas. Devã Bhàgavata has the following story about the origin of it.
     Mahàviùõu once looking at the face of Lakùmã laughed without any apparent reason. Lakùmã, thinking that Viùõu was laughing at her and that he had an eye on some other woman more beautiful than her lost her temper and cursed Viùõu that his head would be severed from his body.
     No sooner was the curse pronounced than the asuras came in batches fully armed and challenged Viùõu to war. Single-handed the Lord fought the asuras with one bow. The fight did not end though it continued for thousands of years. Viùõu felt tired and decided to rest awhile. He planted one end of the untied bow on the ground, rested his chin on the other and sat in Padmàsana. Being very tired the Lord remained asleep for a long time in this posture.
     About this time the devas made preparations to perform a yaj¤a. All the devas except Mahàviùõu attended that yaj¤a. Since he was the master of yaj¤as performed for purposes of the devas they could not begin it in his absence. So, Brahmà and others went in search of Viùõu to Vaikuõñha. But he was not to be found there. Then Brahmà and others found out with their eyes of knowledge where Viùõu was and they went to the place where he was sleeping. They waited there for a long time, yet Viùõu did not awake from sleep. Then Brahmà hit at a plan to awaken Viùõu. It was to create citals (termites) to eat the end of the bow. When they had eaten away the end of the bow planted on the ground the cord binding the two ends of it would break, the bow would straighten up and the speedy movement of it would awaken Viùõu.
     According to this plan Brahmà created citals, but his other plans were not acceptable to the citals. They argued that the advantage of awakening the Lord from sleep would go only to the devas, while its sin would fall upon them.
     They argued,
     "nidràbhaïgaþ kathàchedo dampatyoþ prãtibhedanam / ÷i÷umàtçvibheda÷ca brahmahatyàsamaü smçtam //"* Brahmà conceded the justness of this argument and agreed that, in future, a part of the result of yaj¤as shall go to citals. It was after this that havis (sa crificial offering) which, in the course of being submitted to the fire falls on the sides of the pit of fire became the share of citals (termites). This promise of Brahmà pleased the the citals, and they did as was bidden by Brahmà and the bow of Viùõu straightened up with a terrific sound. The devas were terror-stricken, the whole universe shook, the earth experienced a convulsion and the oceans too were shaken. Moreover, the head of Viùõu was severed from the body, rose high up in the sky and fell into the sea. Brahmà, øiva and others opened their eyes only to find the body of Viùõu lying thus without the head.
     This loss of Viùõu's head proved to be useful in another way. Now, Hayagrãva, after securing the boon from Brahmà that he would be killed only by one with horse's head, was running rough-shod over the whole earth. The devas cut off the head of a horse and attached it to the trunk of Viùõu. Thus Viùõu came to life again, and according to his orders the citals gnawed away the cord of Hayagrãva's bow as a result of which he was killed. (Devãmàhàtmya, Prathma Skandha).
\<*) To disturb one in sleep, to interrupt a story, to separate husband and wife as also mother and child from each other--these things are tantamount to Brahmahatyà (killing of the brahmin).>\

#<CITâYU># A king of the Påru dynasty. He was the son of Bhadrà÷va, who had ten sons called èkùàyu, Kçùàyu, Sannatàyu, Ghçtàyu, Citàyu, Sthaõóilàyu, Dharmàyu, Sammitàyu, Kçtàyu and Matinàra. (Agni Puràõa, Chapter 278).

#<CITRA I># A son of Dhçtaràùñra killed in war by Bhãmasona. (M.B. Droõa Parva, Chapter 136, Verse 20).

#<CITRA II># A gajaràja (king elephant) with whom Subrahmaõya, as a child, used to play. (M.B. Vana Parva, Chapter 225, Verse 23).

#<CITRA III># A hero who fought on the Kaurava side against the Pàõóavas. He was killed by Prativindhya. (M.B. Karõa Parva, Chapter 14, Verse 32).

#<CITRA IV># A hero from the Cedi Kingdom who fought on the Pàõóava side against the Kauravas. Karõa killed him. (M.B. Karõa Parva, Chapter 56, Verse 46).

#<CITRâ># A celestial maiden. When once Aùñàvakra went to the court of Kubera this maiden gave a dance in honour of his visit. (øloka 44, Chapter 14, Anu÷àsana Parva).

#<CITRABâHU># (CITRâYUDHA). A son of Dhçtaràùñra. He was killed in war by Bhãma. (M.B. Droõa Parva, Chapter 136, Verse 20).

#<CITRABâöA># (CITRA, CITRAKA). A son of Dhçtaràùñra. Bhãma killed him in war. (M.B. Droõa Parva, Chapter 137, Verse 27).

#<CITRABARHA># A son of Garuóa. (M.B. Udyoga Parva, Chapter 101, Verse 12).

#<CITRACâPA># (CITRAøARâSANA, øARâSANA). One of the hundred sons of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67).

#<CITRADEVA># An attendant of Subrahmaõya. He loved brahmins deeply. (M.B. øalya Parva, Chapter 45, Verse 71).

#<CITRADHARMâ># A king in ancient India. The asura called Viråpàkùa was born again as Citradharman. (M.B. âdi Parva, Chapter 67). The Pàõóavas invited him to come and help them in the war. (M.B. Udyoga Parva, Chapter 4, Verse 13).

#<CITRAGUPTA># A minister of Kàla. (God of death). His duty is to examine, after the death of men, a list of the good and evil actions they had done while living. (M.B. Anu÷àsana Parva, Chapter 130).

#<CITRAKA># (CITRA, CITRABâI.A). A son of Dhçtaràùñra. Bhãma killed him in the great war. (M.B. Droõa Parva, Chapter 137).

#<CITRAKETU I># An emperor, who remained childless for a long time. At last a son was born to him owing to the blessings of Sage Aïgiras. But, ere long the child was dead and gone, and its parents, immersed in sorrow took the dead child to Aïgiras. Nàrada also happened to be there on the occasion. Aïgiras restored the dead child to life and asked him to live with the parents. The boy immediately stood up and told Aïgiras that he had many parents in his many previous lives, and requested to be enlightened as to which of those parents he was to live with. Brahmà and Nàrada felt confused. In the end they disappeared after imparting spiritual wisdom to Citraketu. And, Citraketu, who, for eight days immersed himself in concentrating the mind on God was turned into a Gandharva; his wife too turned Gandharva.
     And, both of them rose up in the sky and flying over Mount Kailàsa looked down to the mountain. There they saw Pàrvatã being seated on the thighs of øiva at which sight Citraketu laughed. Enraged by the laughter Pàrvatã cursed him to be born as an asura, and he was born as such. Vçtràsura was Citraketu born as asura. (Bhàgavata, Saùñha Skandha).

#<CITRAKETU II># A son of Garuóa. (M.B. Udyoga Parva, Chapter 101, Verse 12).

#<CITRAKETU III># A Pà¤càla prince who fought on the side of the Pàõóavas. (M.B. Bhãùma Parva, Chapter 95, Verse 41).

#<CITRAKETU IV># A son of øi÷upàla. (Bhàgavata, Navama Skandha).

#<CITRAKEøI># An Apsarà woman. King Vatsa begot sons like Vçùa of her. (Bhàgavata, Navama Skandha).

#<CITRâKúA># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him in the great battle. (Droõa Parva, Chapter 136).

#<CITRAKUöôAKA># (DäRGHALOCANA). One of the Kauravas killed by Bhãma. (M.B. Bhãùma Parva, Chapter 96, Verse 27).

#<CITRAKæòA># A mountain.
     Renowned in the puràõas, this mountain is on the banks of the river, Mandàkinã. (M.B. Vana Parva, Chapter 85). It was here, at Citrakåña that ørã Ràma, Sãtà and others lived for a period of time. It is said that Ràjalakùmã (royal wealth and welfare) will embrace those who fast on the Citrakåña after a bath in the Mandàkinã. (M.B. Anu÷àsana Parva, Chapter 26, Verse 29). This mountain is in Bàndà Zilla of the U.P. in modern India.
     Citrakåña is described in Cantos 56 and 94 of Vàlmãki Ràmàyaõa.

#<CITRALEKHâ I># A celestial maiden. This maiden came and danced in the assembly of the Pàõóavas once. (øloka 34, Chapter 9, Vana Parva, M.B.).

#<CITRALEKHâ II># A companion of Uùà, daughter of the demon, Bàõa. She was a beautiful portrait painter. Uùà once dreamt of Aniruddha, grandson of Kçùõa. Even before knowing the identity of the idol of her dream Uùà fell in love with him. Next day morning Citralekhà gathered from the gloomy Uùà details of her dream and Citralekhà started making portraits of many known charming princes but Uùà was not satisfied. She then drew in her imagination a figure which was exactly like that of Aniruddha, the man of her dream. Uùà was satisfied and it was through the cleverness of Chitralekhà that Aniruddha was brought to Uùà's room and Uùà was able to marry Aniruddha. (See under 'Aniruddha').

@<[Page 185a]>@

#<CITRAMUKHA># A sage. Though he was born a Vai÷ya, he became a brahmin and from there gradually rose to the status of a brahmarùi. (Chapter 56, Anu÷àsana Parva, M.B.)

#<CITRâðGA I># (CITRâðGADA, øRUTâNTAKA). One of the hundred sons of Dhçtaràùñra. In the great battle Bhãmasena killed him. (øloka 11, Chapter 26, øalya Parva).

#<CITRâðGA II># A warrior. In the A÷vamedhayaj¤a performed by ørã Ràma øatrughna followed the sacrificial horse and Citràïga blocked them on their way. øatrughna killed him. (Chapter 27, Pàtàla Kàõóa, Padma Puràõa).

#<CITRâðGADA I># (CITRâðGA). See under Citràïga I.

#<CITRâðGADA II># A son of the Mahàràja øantanu. King øantanu of the Candra dynasty had two wives, Gaïgà and Satyavatã. Bhãùma is the son born of Gaïgà; of Satyavatã were born two sons, Citràïgada and Vicitravãrya. They were very brave and learned. After ruling his kingdom for a long period, living with Satyavatã and the three children øantanu passed away. Because Bhãùma dedicated himself to a life of unbroken chastity Citràïgada was crowned King. Once when he went to the forest for hunting he met with a gandharva of the same name. Both did not like the other to keep the same name and so a fight ensued. It was fought in Kurukùetra and lasted for three years. In the end Citràïgada was killed. Bhãùma felt very sorry and after asking Vicitravãrya to perform the funeral rites crowned him as King. (Devã Bhàgavata, Prathama Skandha).

#<CITRâðGADA III># A gandharva. See under Citràïgada II.

#<CITRâðGADA IV># One of the Kings who attended the svayaüvara of Draupadã. He might have been the King of either Kaliïga or Da÷àrõa because both these states were then ruled by a Citràïgada, (øloka 22, Chapter 185, âdi Parva).

#<CITRâðGADA V># A king of Kaliïga. Almost all the Kings of Bhàrata attended a svayaüvara once held at the palace of this King. (øloka 2, Chapter 4, øànti Parva).

#<CITRâðGADA VI># A king of Da÷àrõa. He blocked the sacrificial horse sent out by Dharmaputra during the A÷vamedhayaj¤a and Arjuna killed him. (A÷vamedha Parva, Chapter 83, øloka 7).

#<CITRâðGADA VII># A deer. A character in the stories in the book 'Pa¤catantra Stories' (See B-2 in Pa¤catantra).

#<CITRâðGADâ I># A celestial maiden. Once this girl gave a dance in the court of Kubera in honour of Aùñàvakra. (øloka 44, Chapter 19, Anu÷àsana Parva).

#<CITRâðGADâ II># A wife of Arjuna.
     %<General information.>% When once Dharmaputra was closeted with Pà¤càlã in amorous talks Arjuna by mistake entered the room and was thus compelled as per a previous mutual agreement to go on a pilgrimage for a year. During this exile he married the serpent girl Ulåpã. After that he proceeded again on his pilgrimage and reached a state called Maõalår. Maõalår was then reigned by a King called Citravàhana. Citràïgadà was the daughter of Citravàhana.
     An ancestor of Citravàhana greatly grieved by the lack of a son, did great penance to propitiate øiva and øiva blessed him and said that in future he and his successors would get a son to keep their line unbroken. Accordingly all the forefathers of Citravàhana got a son each but when it came to the turn of the latter he got a girl instead.
     Arjuna accidentally saw Citràïgadà and fell in love with her, and knowing that, the king received Arjuna in his palace and requested Arjuna to marry his daughter. Arjuna married her and the couple got a son named Babhruvàhana. Promising them that he would come back and take them to Hastinàpura Arjuna continued his pilgrimage. (Chapters 219, 220, and 221, âdi Parva).
     2) %<How Citràïgadà came to Hastinàpura.>% When after the great epic battle Dharmaputra conducted an A÷vamedhayaj¤a it was Arjuna who led the sacrificial horse to the south. When Arjuna came to Maõalår he came against Babhruvàhana who challenged him for a fight. In the grim battle that ensued Arjuna fell dead by the piercing arrows of Babhruvàhana, his own son. At that time Ulåpã and Citràïgadà came to the scene and seeing Arjuna lying dead, Ulåpã brought the diamond, Mçtasa¤jãvanã, and placing it on Arjuna's face brought him back to life. (See Babhruvàhana for details). After this incident all of them, Citràïgadà, Ulåpã and Babhruvàhana went to Hastinàpura along with Arjuna. (Chapters 79 to 81, A÷vamedha Parva).
     3) %<Other details>%
     (1) Citràïgadà on reaching Hastinàpura bowed down before Kuntã and Pà¤càlã touching their feet and lived amicably with others like Subhadrà. (øloka 2, Chapter 88, A÷vamedha Parva).
     (2) Kuntã, Subhadrà and Pà¤càlã gave Citràïgadà many diamonds as present. (øloka 3, Chapter 88, A÷vamedha Parva).
     (3) Citràïgadà looked to the comforts of Gàndhàrã as a servant-maid. (øloka 23, Chapter 1, â÷ramavàsika Parva).
     (4) Citràïgadà was one among the women who wept when at the fag end of their life Dhçtaràùñra, Gàndhàrã and Kuntã started for Vanavàsa (life in the forest). (øloka 10, Chapter 15, â÷ramavàsika Parva).
     (5) Citràïgadà was a beautiful woman having an enchanting figure as that of a Madhåka flower. (øloka 11, Chapter 25, â÷ramavàsika Parva).
     (6) After the Mahàprasthàna of the Pàõóavas Citràïgadà left for Maõipur. (øloka 18, Chapter 1, Mahàprasthànika Parva).

#<CITRâðGADâ III># Daughter of Vi÷vakarmà. Once while she was bathing in a pond along with her companions in the forest of Naimi÷a Prince Suratha, son of Sudeva, came that way. Seeing him Citràïgadà told her companions "This beautiful young man is in love. I must give myself to him". Though her companions objected to her doing this, waving aside the objections Citràïgadà approached Suratha.
     When Vi÷vakarmà knew about this he was extremely angry and cursed her saying that she would never have a marriage. Citràïgadà fainted when she heard the curse and her companions tried their best to wake her up, but failed. They then took her to be dead and left the place in search of firewood and other things to conduct a funeral.
     When Citràïgadà woke up she looked around for her companions and finding none including her lover, the prince, she ran and threw herself into the river, Sarasvatã. That river pushed her down to river Gomatã and that river in turn washed her ashore a huge forest. There she was met by the sage ètadhvaja. Knowing her sad tale the sage felt compassion for her and cursed Vi÷vakarmà to be born as a monkey. Then he let her marry her lover and blessed them. (Chapters 63 and 64, Vàmana Puràõa).

#<CITRâðGä># Daughter of Bhadra÷reõya, a king of Hehaya. She was the wife of Durmada. (See under Durmada).

#<CITRAPUúPAM># A garden where peculiar kinds of flowers grow. This garden is on the higher planes of Mount Sukakùa to the west of Dvàrakà. (M.B. Sabhà Parva, Chapter 38).

#<CITRARATHA I># (AðGâRAPARðA). A devagandharva.
     1) %<Birth.>% Citraratha was the gandharva son of Ka÷yapaprajàpati of his wife Muni. (øloka 43, Chapter 65, âdi Parva).
     2) %<Citraratha and Arjuna.>% The greatest event in the life of Citraratha alias Aïgàraparõa was the defeat he suffered at the hands of Arjuna. The Pàõóavas after their escape from the lac palace (Làkùàgçha) through a tunnel arrived in a forest and there they killed the demons Hióiüba and Baka. One night they were walking along the shores of the river Gaïgà when they heard a sound of somebody bathing in the river. Arjuna who was walking ahead waving a country torch went to see who was bathing at that time of the night. Arjuna then saw Citraratha enjoying a bath with his wife Kumbhãnasã. That period of the night was allotted to the gandharvas, and human beings were not expected to be out walking at that time. Citraratha felt it impertinent that Arjuna a human being should be out walking at night and peep into the privacy of the gandharvas. The gandharva and Arjuna so entered into a combat. Citraratha who was a great fighter was, after a grim battle, subdued, bound hand and foot, and brought before his brothers by Arjuna. Kumbhãnasã followed her exhausted, powerless and spiritless husband and pleaded to Dharmaputra to release him. Dharmaputra advised Arjuna to do so and on getting his release he taught Arjuna the famous Càkùuùãvidyà--the magic art of seeing by one's own eyes anything and everything in the three worlds: Heaven, Earth and the netherworld. Manu was the author of this magic art and from him Soma learnt it and from Soma Vi÷vàvasu, from Vi÷vàvasu, Citraratha and from Citraratha, Arjuna. Besides this Citraratha gave Arjuna many chariots and horses.
     In return Arjuna taught him the secret of the missile Agni÷ira. Exchanging faith and affection thus Citraratha and the Pàõóavas became friends. He then narrated to the Pàõóavas many interesting stories, of which the following are a few. The story of the feud between Vasiùñha and Vi÷vàmitra, story of Tapatãsaüvaraõa and tales about the sage Parà÷ara, Kalmàùapàda, Adç÷yantã, Bhàrgavas, Kçtavãrya and Aurva. Citraratha advised the Pàõóavas to have a priest for the sacrificial rites and it was thus that they engaged Dhaumya as their family priest.
     Since Arjuna had destroyed all the chariots belonging to Citraratha, the latter got a name 'Bhagnaratha' (devoid of chariots). Citraratha admitted that Arjuna could conquer him because of his vow of celibacy. (Chapters 165 to 183, âdi Parva, M.B.).
     3) %<Other details.>%
     (1) Citraratha attended one of the birthday festivals of Arjuna. (øloka 52, Chapter 122, âdi Parva, M.B.).
     (2) Citraratha worshipped Kubera sitting in the latter's council. (Sabhà Parva, Chapter 10, øloka 26).
     (3) He offered as a gift to Dharmaputra four hundred excellent horses which could fly like wind. (Chapter 52, øloka 23, Vana Parva).
     (4) When the gandharvas milked the earth during the time of the emperor, Pçthu, Citraratha acted as the calf. (øloka 39, Chapter 6, Harivaü÷a).
     (5) øiva once sent Citraratha as a messenger to Asura øaükhacåóa, with a message that øaükhacåóa should abandon his satanic activities. (Devã Bhàgavata, Navama Skandha).

#<CITRARATHA II># One of the ministers of Da÷aratha. He belonged to the Såta dynasty. (øloka 17, Ayodhyà Kàõóa, Vàlmãki Ràmàyaõa).

#<CITRARATHA III># A king of Sàlva. Once Reõukà, wife of Jamadagni, after her bath in the river stayed ashore watching this king and his queen bathe in the river with erotic plays. Reõukà thus reached the à÷rama a bit late and Jamadagni enraged at this commanded his son Para÷uràma to chop the head of his own mother. (Brahmàõóa Puràõa, Chapter 59).

#<CITRARATHA IV># A king of the dynasty of Bharata. He was the son of King Gaya. Citraratha had a sister named Sugati and a brother Avarodhana. (Pa¤cama Skandha, Bhàgavata).

#<CITRARATHA V># A prince of Pà¤càla. He was killed in the battle of Mahàbhàrata by Droõàcàrya. (øloka 43, Chapter 122, Droõa Parva).

#<CITRARATHA VI># A king of the Aïga country. He married Prabhàvatã, sister of Ruci, wife of Deva÷armà. (øloka 8, Chapter 42, Anu÷àsana Parva, M.B.).

#<CITRARATHA VII># A king of the Yàdava dynasty. He was the son of U÷aïku and father of øåra. (øloka 29, Chapter 147, Anu÷àsana Parva).

#<CITRARATHA VIII># Son of Vãrabàhu and a friend of ørã Ràma. In the Ràjya Kàõóa of ânanda Ràmàyaõa there is the following story about him.
     Citraratha was also one among those assembled for the svayaüvara of Hemà, daughter of Ku÷a. He sent an anaesthetic missile to the assemblage and made them all fall down senseless. He then took Hemà out from the marriage hall. But on reaching outside he felt he had done a very unjust thing and so withdrew the missile and stood outside ready to fight. A fight ensued in which Citraratha defeated all. But Lava alone continued to fight with him. Vãrabàhu, father of Citraratha, who was closely watching the fight came to the help of Citraratha and engaging Lava in a fight struck him down. Ku÷a seeing this attacked Vãrabàhu and bound him hand and foot. At that time ørã Ràma came to the scene and told Ku÷a that Vãrabàhu was a friend of his and set Vãrabàhu free. Hemà was then married to Citraratha and Vãrabàhu was sent away with due respect.

#<CITRARATHA># An Indian river of puràõic fame. (Chapter 9, Bhãùma Parva, M.B.).

#<CITRARæPA># An attendant of øiva. When by a curse of Mahàviùõu Mahàlakùmã was changed into a mare, it was through this attendant that øiva sent a message to Viùõu. (Devã Bhàgavata, Skandha 6).

@<[Page 187a]>@

#<CITRAøARâSANA># (øARâSANA, CITRACâPA). One of the sons of Dhçtaràùñra. In the great battle he was killed by Bhãmasena. (øloka 20, Chapter 136, Droõa Parva).

#<CITRASENA I># A gandharva. There is reference to this gandharva in many places in the puràõas. He had two wives Sandhyàvalã and Ratnàvalã.
     1) %<How Arjuna saved him.>% Once when Citrasena with his wives was travelling in the aerial car the spittings of Citrasena fell upon the sage Gàlava who was doing his sandhyà rites then. The sage complained about the incident to ørã Kçùõa who promised to bring to him the head of Citrasena before sun-set. Sage Nàrada informed Citrasena of this vow of Kçùõa. The gandharva was taken aback and did not know what to do. But Sandhyàvalã and Ratnàvalã went and sought the help of Subhadrà. They made a fire pit in front of her house and decided to end their lives along with Citrasena by jumping into the fire. While Citrasena was circling the fire-pit before jumping into it his wives wept loudly and hearing the noise Subhadrà came out and saw what was happening. They then took from Subhadrà a boon to the effect that they should be allowed to live with their husband. It was only after granting them the boon that Subhadrà understood the whole situation. Subhadrà was in a fix but Arjuna assured her that Citrasena would be protected at any cost. Arjuna very cleverly shielded all the arrows sent against the gandharva by Kçùõa and gradually the fight came to be one between Arjuna and ørã Kçùõa. Subhadrà came between them and it was found difficult to continue the fight. ørã Kçùõa advised Citrasena to bow down and touch the feet of Gàlava. Citrasena obeyed and the issue settled without harm to both the parties.
     2) %<Arjuna defeats Citrasena.>% While the Pàõóavas were in exile, Duryodhana knew through a spy that they were camping in the Dvaitavana forest. Prompted by Karõa Duryodhana programmed to go to Dvaitavana with his retinue to enjoy the sight of the suffering Pàõóavas. So they started to the forests under a pretext of an annual stock-taking of the cows. They reached Dvaitavana with a huge army. There they split into parties and roamed about making merry by themselves. Soon one of the parties reached a pond near the hermitage of the Pàõóavas. They saw a few gandharvas making merry in the pond. With the usual haughtiness they commanded the gandharvas to leave the pond and make room for Duryodhana to come and bathe. The gandharvas did not pay heed to their words and on being informed of this Duryodhana went to fight with the gandharvas. It was Citrasena who led the gandharvas and by his incessant shower of piercing arrows split the Kaurava forces and made them flee for life. Duryodhana was isolated from his army, was bound hand and foot and taken a prisoner. In their sheer helplessness they approached Dharmaputra in his hermitage and acquainted him with the pitiable plight of Duryodhana. Dharmaputra asked Arjuna to go to the help of the Kauravas. Arjuna faced Citrasena in a grim combat. Citrasena then appeared in his real form and Arjuna knew that he was fighting a friend. Then at the request of Arjuna Citraratha released Duryodhana. (Chapters 239 to 243, Vana Parva).
     3) %<Other details.>% (1) This gandharva occupied a seat in the court of Yudhiùñhira along with twentyseven other gandharvas and a few Apsarà maidens. (øloka 32, Chapter 4, Sabhà Parva).
     (2) Citrasena is a member of the court of Kubera also. (øloka 26, Chapter 10, Sabhà Parva).
     (3) Citrasena used to attend the court of Indra also at times. (øloka 22, Chapter 7, Sabhà Parva).
     (4) At the invitation of Indra Arjuna went to devaloka and Citrasena taught him dance and music. It was during this visit that Arjuna threw a cold blanket on the amorous approaches of Urva֋ and was consequently cursed by her to be an eunuch. It was through Citrasena that Indra sent word to Urva֋ to console Arjuna and give relief from the curse. (Chapters 45 and 46, Vana Parva).

#<CITRASENA II (UGRASENA)># One of the hundred sons of Dhçtaràùñra.
     2) %<Other details.>%
     (1) Citrasena was present for the svayaüvara of Pà¤càlã. (øloka 3, Chapter 185, âdi Parva, M.B.).
     (2) Citrasena was among those who accompanied Duryodhana when he went to play the historical game of dice with Dharmaputra. (øloka 13, Chapter 58, Sabhà Parva).
     (3) In the great Mahàbhàrata battle he fought against Bhãmasena, Su÷armà, Sàtyaki and øatànãka. Bhãma killed him. (Chapter 137, Droõa Parva).

#<CITRASENA III># A prince of the Påru line, son of Parãkùit and grandson of Avikùit. (øloka 54, Chapter 94, âdi Parva).

#<CITRASENA IV># A minister of Jaràsandha. He was known as ôiübhaka also. (øloka 32, Chapter 22, Sabhà Parva).

#<CITRASENA V># A king of the country of Abhisàra. He fought on the side of the Kauravas against the Pàõóavas and was killed by ørutakarmà. (øloka 14, Chapter 14, Karõa Parva).

#<CITRASENA VI># (øRUTASENA). Brother of Su÷armà, the king of Tçigarta. These two brothers jointly by an incessant downpour of arrows suffocated Arjuna in the battle-field. (Chapter 27, Karõa Parva, M.B.).

#<CITRASENA VII># A warrior of Pà¤càla. Karõa killed him in the great battle. (øloka 15, Chapter 48, Karõa Parva).

#<CITRASENA VIII># A son of Karõa. Nakula killed him in the great battle. (øalya Parva, Chapter 10).

#<CITRASENA IX># A brother of Karõa. In the great battle Yudhàmanyu killed him. (øloka 39, Chapter 83, Karõa Parva).

#<CITRASENA X># One of the kings on the sea-shore. Along with his son he fought on the side of the Pàõóavas against the Kauravas and was killed by Samudrasena. (øloka 16, Chapter 6, Karõa Parva)

#<CITRASENA XI># A serpent. This serpent joined hands with Arjuna during the Kçùõàrjuna battle. (øloka 43, Chapter 87, Karõa Parva).

#<CITRASENA XII># A king of the dynasty of Vaivasvatamanu. (Navama Skandha, Bhàgavata).

#<CITRASENA XIII># A Mahàràja who obtained salvation by observing the Aùñamãrohiõã Vrata. This king was a great sinner having committed such sins as Agamyàgamana (Incest), Brahmasvàpaharaõa (stealing things belonging to Brahmins), Suràpàna (drinking) and Pràõihiüsà (causing injury to living beings). One day while hunting he followed a tiger and at dusk exhausted with thirst and hunger he reached the banks of the river Yamunà. It was the day of Aùñamãrohiõã and many maidens were observing the Aùñamãrohiõã Vrata there. Before them was a heap of rice and other eatables which was given as an offering to Kçùõa and seeing the lot the King begged for something to eat and drink. The maidens replied that it was a sin to take food on that day of Vrata and then there came a change in the mind of the King and he readily agreed to observe the Aùñamãrohiõã vrata and did so. Because of this when the king died, though a great sinner he was, he was taken to heaven by the servants of Viùõu. This story was told by Vasiùñha to Dilãpa to impress upon him the greatness of observing the Aùñamãrohiõã Vrata. (Chapter 13, Padma Puràõa).

#<CITRASENâ I># An Apsaras. This celestial maiden was a dancer in the court of Kubera. (øloka 10, Chapter 10, Sabhà Parva). When Arjuna went to the land of Indra this maiden gave a dance in honour of Arjuna. (øloka 30, Chapter 43, Vana Parva).

#<CITRASENâ II># A prominent river. The people of ancient Bharatà used to drink the water of this river. (øloka 17, Chapter 9, Bhãùma Parva)

#<CITRASENâ III># A follower of Subrahmaõya. (øloka 14, Chapter 40, øalya Parva, M.B.).

#<CITRAøIKHAöôä># Saptarùis (The seven saints) Marãci, Aïgiras, Atri, Pulastya, Pulaha, Kçtu and Vasiùñha. These saints are called by the name Citra÷ikhaõóãs also. (øloka 29, Chapter 336, øànti Parva).

#<CITRAøILâ># A puràõic river. The water of this river is used by the Indians for drinking. (øloka 30, Chapter 9, Bhãùma Parva).

#<CITRâøVâ># Another name of Satyavàn. He used to make the figure of horses using clay and people therefore gave him this name of Citrà÷van. (øloka 13, Chapter 294, Vana Parva).

#<CITRAVâHâ># A puràõic river of Bhàrata. (øloka 17, Chapter 9, Bhãùma Parva).

#<CITRAVâHANA># A king who ruled Maõipur during puràõic times. (See Citràïgada).

#<CITRAVARMâ I># One of the hundred sons of Dhçtaràùñra. He was killed in the great battle by Bhãmasena. (Chapter 136, Droõa Parva, M.B.).

#<CITRAVARMâ II># A prince of the country of Pà¤càla. He was the son of à king called Sucitra. He had four brothers: Citraketu, Sudhanvà, Citraratha, and Vãraketu. When Vãraketu was killed in the great battle all the brothers attacked Droõa who killed them all. (ølokas 43 to 49, Chapter 122, Droõa Parva, M.B.).

#<CITRAVARMâ III># Father of Sãmantinã, wife of King Candràïgada. (See Candràïgada).

#<CITRAVEGIKA># A serpent of the family of Dhçtaràùñra. This serpent was burnt to death at the sarpa sattra of Janamejaya. (øloka 8, Chapter 57, âdi Parva).

#<CITRâYUDHA I># (CITRABâHU). One of the hundred sons of Dhçtaràùñra. He was slain by Bhãmasena in the great battle. (øloka 20, Chapter 136, Droõa Parva).

#<CITRâYUDHA II># (DèôHâYUDHA). One of the sons of Dhçtaràùñra. He was slain by Bhãmasena. (øloka 29, Chapter 137, Droõa Parva).

#<CITRâYUDHA III># A King of Siühapura. During the victory march of the Pàõóavas Arjuna conquered this King. (øloka 20, Chapter 27, Sabhà Parva).

#<CITRâYUDHA IV># A warrior of the state of Cedi. He fought on the side of the Pàõóavas. The horse of this warrior was blood-coloured and his weapons were of a peculiar type. Karõa killed him in the great battle. (Chapter 23, Droõa Parva and Chapter 56, Karõa Parva).

#<CITROPACITRA># One of the hundred sons of Dhçtaràùñra. In the great battle Bhãmasena killed him. (øloka 18, Chapter 111, Droõa Parva).

#<CITROPALA># A river of puràõic fame. (øloka 34, Chapter 9, Bhãùma Parva).

#<CITTâVASTHâS># States of the mind. (See under Pattu).

#<CIYYâLI># A holy place in South-India. (See under Agastya).

#<COLA># A very righteous emperor of Kà¤cãpura. Because of the virtuous rule of this emperor his country got the name Cola. There is an interesting story in Padma Puràõa of how the emperor attained Vaikuõñhaloka (The abode of Mahàviùõu).
     Once Cola went to Vaikuõñha to worship Mahàviùõu. As he was worshipping him with pearls and flowers of gold a brahmin subject of his came there to worship him with water and Tulasã leaves. The simple offering of Tulasã leaves and flowers by this brahmaçùi, Viùõudàsa, eclipsed the expensive one by the King and the latter was greatly offended and he rebuked the Brahmin saying that he was a poor man who did not know what devotion to Viùõu was. But Viùõudàsa did not take the taunt unchallenged. He asked the king to wait and see who would merge with the glowing entity of the Lord earlier.
     The King on returning to his palace started a Vaiùõavasattra. (An almonry dedicated to Mahàviùõu). This almshouse was as comfortable and luxurious as the one once started by Brahmà in the temple of Gaya. Viùõudàsa on the other hand spent his life in a Viùõu temple leading a celibate life and observing rites pleasing to Viùõu.
     One day after finishing his daily morning rites Viùõudàsa cooked his food as usual and kept it in its place to be taken later. But on returning to it after some time he found his food eaten by someone else. He went without food that day and it happened the next day also. It continued to happen thus for a week and all these days Viùõudàsa went fasting. Viùõudàsa then decided to watch and see who the thief was. On keeping a vigil he found a Caõóàla (a harijan of the lowest Cadre) timidly coming and grabbing at the food with gluttonous greed to appease his hunger. Seeing the famished skeletonous body of the thief Viùõudàsa felt compassion rather than resentment and calling him back to take the food went after him crying "Hi, come here and take this ghee also with you. That food has no fat in it." But the Gaõóàla frightened at the sight of the owner of the food ran away as fast as his legs could carry him, Viùõudàsa following him. But soon the Caõóàla fell fainting on the road exhausted and tired. Viùõudàsa reaching his side started fanning him with his cloth. Very soon the Caõóàla changed himself into Mahàviùõu adorned with øaükha, Cakra and Gadà and Viùõu embracing his devotee took him to Vaikuõñha.
     Hearing this Cola called Mudgala the priest of the Vaiùõavasattra, to his side and lamented "I started this sattra to spite Viùõudàsa and now he has gone to Vaikuõñha. It was due to his true devotion to God that he has attained salvation. What we have done is of no use." So saying he crowned his nephew as King. Even while young he had become an ascetic and as such had no sons. From that time the crowning of the nephew as King became a precedent in Cola. Renouncing the kingdom Cola went to the sacrificial hall and circling the sacrificial fire stood before it and addressing Mukunda said "Oh Viùõu, grant me unwavering devotion to you in thought, speech and deed." Repeating this three times the king jumped into the fire. At this Mudgala, the priest, burst into anger and tore off the lock of hair on his head. So even today the decendants of Mudgala do not have hair-locks. Viùõu who is always affectionate to his devotees graciously appeared from the sacrificial fire and embraced the King. The King was then taken to Vaikuõñha. (Chapters 110, 111, Padma Puràõa).

#<COLA(ý)># The three celebrated kingdoms of South-India of old were Cola, Pàõóya and Cera. References to these will be found in many places in the Puràõas and a few are given below:--
     1) Among those present for the svayaüvara of Rukmiõã were the Kings of Cola, Pàõóya and Kerala.
     2) Descending in order from Turvasu were Varga--Gobhànu--Trai÷àni--Karandhama--Marutta--Duùyanta--Varåtha--Gàõóãra. From Gàõóãra were born the people of Kerala, Pàõóya and Cola. (Chapter 277, Agni Puràõa).
     3) Arjuna conquered the army of the King of Cola. (øloka 21, Chapter 27, Sabhà Parva).
     4) The King of Cola gave gifts to Dharmaputra. (Sabhà Parva, Chapter 52, øloka 35).
     5) When during the great battle Dhçùñadyumna formed the Krau¤cavyåha the soldiers from Cola guarded the southern wing. (øloka 60, Chapter 9, Bhãùma Parva).
     6) ørã Kçùõa once conquered the land of Cola. (øloka 17, Chapter 11, Droõa Parva).

#<CAURAS># A set of Kùatriyas who became øådras by a curse of the brahmins.
     Pàõóyas, Kàõóvas, Siràkhyas, Làñas, Dràvióas, Keralas, Couras, Darvas, Daradas, øauõóis, øabaras, Arbaras, Kiràtas and Yavanas were all Kùatriyas but were turned into øådras by a curse of the brahmins.

#<CUCUKA># A low-caste tribe of south India. They were aborigines older than the Mahàbhàrata in origin. (øloka 42, Chapter 207, øànti Parva).

#<CUCUKA># (ý). A place in ancient south India. (øloka 26, Chapter 110, Udyoga Parva).

#<CæôâKARöA># The character of a Sannyàsã in a tale in Pa¤catantra.

#<CUDâLâ># The saintly wife of King øikhidhvaja. When once øikhidhvaja renounced his kingdom and went to the forests, his wife gave him instruction in âtmaj¤àna and brought him back to his country. (Chapter 77, Yogavàsiùñha).

#<CæDâMA># I. See under Sità.

#<CæLI># A sage. Once Somadà, daughter of a gandharva women ærmilà, looked after this sage and well pleased with her service he asked her what she wanted and Somadà asked for a son by him. Cåli gave her a spiritual son of his and the boy was named Brahmadatta. This Brahmadatta married the hundred hunch-backed daughters of Ku÷anàbha. (Bàla Kàõóa, Vàlmãki Ràmàyaõa).

@<[Page 189b]>@

#<CULUKA># A river. People of ancient Bhàrata used to drink the water of this river. (øloka 20, Chapter 9, Bhãùma Parva).

#<CU¥CU># A King of the Hehaya line of kings. He was the grandson of Rohità÷va and son of Hàrãta. King Vijaya is the son of Cu¤cu. (Brahmàõóa Puràõa, Chapter 16.)

#<CURAYKKâ># While emperor Pçthu was ruling the earth it was once transformed into a cow and milked. Each got a different substance and what the Nàgas got was poison. They milked the poison into a pot-like Curaykkà.

#<CæòU># (Dice). It is an imaginative pauràõic assumption that there is a satanic force latent in dice, hunting, wine and women. There is a story to support the presence of this evil power within the above four. Indra once turned the A÷vinãdevas out of his court labelling them as outcastes and banned wine to them. Discontented at this the A÷vinãdevas approached Cyavana and the latter performing a yàga invited the A÷vinãdevas and gave them the yàga wine, 'Soma'. Infuriated at this Indra raised his celebrated Vajràyudha (Weapon of thunder) to kill Cyavana. But the sage by his yogic powers paralysed the hands of Indra and instantly from the sacrificial fire there arose Mada a genie to kill Indra. Frightened by this sight Indra fell at the feet of Cyavana and craved for pardon. The sage then tore the genie into four pieces and threw one each into dice, hunting, wine and women. That is why all the four are as alluring as destructive. (Saptama Skandha, Devã Bhàgavata).

#<CYAVANA># A celebrated sage of the Bhàrgava dynasty.
     1) %<Genealogy.>% Descending in order from Brahmà--Bhçgu--Cyavana.
     2) %<Birth.>% Bhçgu is the son of Brahmà born of Agni at the Brahmayaj¤a conducted by Varuõa. The beautiful and virtuous lady Pulomà was the wife of Bhçgu. Even before Bhçgu married her she was being loved by the demon Pulomà and her marriage with Bhçgu embittered him and he waited for an opportunity to kidnap Pulomà.
     One day when Bhçgu went to the river for his bath Pulomà entered the à÷rama and there he found his love Pulomà being watched over by Agni. Pulomà compelled Agni to tell him the truth whether Bhçgu had married Pulomà according to the rites enjoined by the scriptures. Agni confessed that it was not so and then Pulomà taking the shape of a hog carried away Pulomà who was then in a stage of advanced pregnancy. On the way the wife of the sage delivered and the babe dropped to the ground. Because the babe was born with a fall (Cyavana) from the womb the boy was named Cyavana. The radiance of the boy burnt the demon into ashes. Pulomà weeping profusely with tears rolling down her cheeks returned to the à÷rama. Her tears ran into a river and the river got the name Vadhåsarà Bhçgu on knowing how all happened cursed Agni saying that Agni would thereafter be an all-round eater. (eating anything and everything). (Chapters 5 and 6, âdi Parva).
     3) %<Penance and marriage.>% Even when he was very young Cyavana commenced practising austerities. He went to the forests and sat in meditation without food or sleep, oblivious to what happened outside. Years went by and Cyavana did not stir from his place. Gradually earth began to cover him and soon he was completely enveloped by earth. Creepers grew on it and birds made rests; Cyavana did not know anything about it. One day øaryàti with his wives and children came to that forest for a picnic. Sukanyà, daughter of King øaryàti, along with her companions separated from the King and roamed about in the forest making merry. They soon came to the place where Cyavana sat doing penance. There was an unusual radiance around the heap of earth they saw there and Sukanyà out of curiosity started striking down the earth. Then from inside came Cyavana's voice advising her not to crumble down the earth as she was doing. Sukanyà ignored the advice and searched for the source of the voice. She then saw two points of glow and taking a thorn gave two pricks at those points and left the place with her companions.
     Those glow-points were the eyes of Cyavana and Cyavana felt insufferable pain when his eyes were thus pierced through. But he neither became angry nor cursed the girl who did this havoc. Cyavana went on with his penance. But soon the country of øaryàti began to experience the bad effects of this evil-deed. People one by one in the beginning and then the whole lot were disabled from passing either urine or faeces. From men and women the disease spread to the animals also. The country was in a chaos and the subjects flocked to the palace to complain to the King. øaryàti knew that somebody must have in a some way tormented Cyavana and enquired of each and everyone of his subjects. Whether anybody had knowingly or unknowingly given pain to Cyavana. Nobody had done so and the King was worried. Then Sukanyà ran to her father and confessed what she had done. The King ran immediately to the place where Cyavana was doing penance and striking down the earth prostrated before the sage who was sitting there sad and miserable. The King apologised to Cyavana and requested him to pardon his daughter.
     Cyavana then told the King that it was enough if he gave his daughter in marriage to him in expiation of the harm done. The King was shocked to hear this for Cyavana was not only ugly but now blind also. The King returned to the palace sad and worried and there was gloom over the whole palace. But Sukanyà approached her father and agreed to be the wife of Cyavana. The problem was solved and the King with great reluctance took his daughter to the forests and gave her in marriage to Cyavana.
     4) %<Cyavana attains eternal youth.>% It was the time when Indra had banned Somapàna (drinking of the yàga wine) to the A÷vinãdevas. Discontented at this they roamed about in the forests and soon came to the neighbourhood of the à÷rama of Cyavana.
     Sukanyà after becoming the wife of Cyavana did all she could to make her husband comfortable and happy. She would collect very sweet and tasty fruit from the forests and give him. She would bathe him in hot water. After arranging all the materials needed for the morning rites like yava, sesame, darbha and water, she would take her husband to the place of the påjà leading him by hand. When the morning påjà was over she would seat him in a suitable place and give him rice and fruits. After the meals she would give him pan to chew. Only after doing all these would she go to do her daily rites and that too only after obtaining her husband's permission. She would finish her routine in no time to come back to her husband to see whether he was in need of anything. Then she would make arrangements for the evening påjà and after the påjà was over she would give him his dinner. She would eat only what was left by her husband. At night she would spread a soft bedding and lull him to sleep. Then she would take a nap lying at the foot of her husband. During summer she would fan him and during winter she would make fire to give him heat. Early morning she would take him to a distant place for his excretion and after washing him would seat him in a suitable place for cleaning his teeth and face. Then the routine would start with great devotion again.
     One day Sukanyà was returning from the river after her bath and on the way she came across the A÷vinãdevas. They were astounded to see such a beautiful damsel in the forest and they accosted her and requested her to select one of them as her husband. Knowing her identity they advised her to forsake her old and blind husband and come and live with one of them. She flew into a fury when she heard her husband spoken of so slightingly and by logical argument convinced them the error of their request. Then they told her thus: "You are aware we are the physicians of the devas. We can give back eyesight to your husband and make him as beautiful as one of us. We will then appear before you as three lovely young men identical in appearance and then you must select one among the three as your husband."
     Sukanyà was immensely pleased as well as surprised to hear the offer and was eager to see her husband young and beautiful. But the last condition frightened her. Anyhow she promised to give a reply after consulting her husband and ran to the à÷rama to tell her husband the news. Cyavana advised her to accept the offer of the A÷vinãdevas and Sukanyà ran back to the A÷vinãdevas and brought them to her husband accepting their terms. The A÷vinãdevas took the aged and blind Cyavana along with them to the river nearby and the three plunged into the river. When they rose up after a dip the three emerged as young, lovely and charming triplets difficult to be distinguished from one another. When Sukanyà stood before the three to select her real husband she prayed to her goddess and the Devã gave her the power to identify Cyavana and so she correctly chose him from the three. (Saptama Skandha, Devã Bhàgavata).
     5) %<Cyavana defeated Indra.>% Immensely pleased at regaining his eyesight and youth Cyavana asked the A÷vinãdevas what they wanted. The A÷vinãdevas replied that Indra had banned wine to them and they would like to have the ban lifted. Cyavana Maharùi immediately commenced a Somayàga to which were invited all the devas and the A÷vinãdevas also. When Indra saw the A÷vinãdevas standing to partake of the Soma wine he was furious and objected to the wine being given to them. Cyavana dissented and a fight ensued between Indra and Cyavana. Indra raised his weapon 'Vajràyudha' to strike at Cyavana and then Cyavana made all his limbs go stiff. He then raised from the sacrificial fire a fiendish demon called Mada to kill the devas. All those present were frightened by this demon and they ran away. But Indra could not run for his limbs were stiff. Standing there he prayed to his preceptor Bçhaspati for help and Bçhaspati advised Indra to surrender to Cyavana. Indra bowed his head before Cyavana and prayed to be excused. Cyavana was pleased and withdrawing the demon tore him into four pieces and threw one each into Dice, Hunting, Wine and Women. The devas and A÷vinãdevas then went back to heaven. (Saptama Skandha, Devã Bhàgavata. ègveda, Maõóala 1, Anuvàka 17, Såkta 116; Chapter 123, Vana Parva).
     6) %<Other details.>%
     (1) Para÷uràma once came and stayed at the à÷rama of Cyavana. At that time Bhçgu and Cyavana were in the à÷rama. They blessed him and advised him to go to Kailàsa and do penance there to propitiate øiva. It was thus that Para÷uràma happened to go to Kailàsa to do penance there. (Brahmàõóa Puràõa, Chapter 62).
     (2) Cyavana got a son named Pramati. This Pramati was the father of Ruru and the grandfather of øunaka. (Chapter 5, âdi Parva).
     (3) Cyavana married âruùi daughter of Manu. Aurva was the son born to âruùi from her thigh. In descending order from Aurva were born ècãka--Jamadagni--Para÷uràma. (Chapter 66, âdi Parva).
     (4) âstãka learnt Sàïga Vedas from the à÷rama of Cyavana. (Chapter 48, âdi Parva).
     (5) Cyavana was the guru of Bhãùma. (øloka 11, Chapter 37, øànti Parva).
     (6) King Yuvanà÷va once went to the à÷rama of Cyavana greatly worried over the lack of a descendant. Cyavana prepared some sacred water made potent with the recital of mantras to induce gestation and kept it there. Accidentally the King drank that water and got pregnant. The pregnancy developed without miscarriage and in due time the King gave birth to a child, the left side of his stomach bursting forth to push out the child. It was this child who became Màndhàtà. (Chapter 126, Vana Parva).
     (7) Cyavana was a brilliant member of the court of Brahmà. (øloka 11, Chapter 22, øànti Parva).
     (8) Cyavana went to Pàtàla (nether-world). (See under Kekaralohita).
     (9) Once the august Veda÷armà of Kau÷ãkagotra went to the à÷rama of Cyavana lost in thought. Cyavana received him with due respect and enquired about the reason for his sorrow. Veda÷armà then told him that the lack of a son worried him much. Cyavana then blessed him and assured him of a child soon. (Chapter 14, Padma Puràõa).
     (10) Cyavana had a daughter named Sumanas and she was married to a sage called Soma÷armà. (Chapter 14, Padma Puràõa).

#<CYAVANâøRAMA># A sacred place. Aübà, daughter of Kà÷iràja, used to bathe in a pond nearby. (øloka 26, Chapter 186, Udyoga Parva).

#<CYAVANASAROVARAM># A sacred place. It is believed that this is the best place for worshipping Pitçs (spirits of the dead). (øloka 11, Chapter 125, Vana Parva).

#<ô># This letter means (1) Rudra and (2) tremor or fear (tràsa).

#<DA># This syllable means ruin. (Agni Puràõa, Chapter 348).

#<DABHäTI># A hermit who is praised much in the ègveda. It is mentioned in ègveda, Maõóala 1, Anuvàka 16, Såkta 112, that the A÷vinãdevas had saved Turvãti, Dabhãti, Dhvasanti and Puruùanti, the sons of Indra, from a danger.

#<DADHäCA># (DADHäCI).
     1) %<Birth.>% A famous hermit. Mention is made in Mahàbhàrata, øalya Parva, Chapter 51, Stanza 83, that this hermit was the son of the great hermit Bhçgu, and that he was made of the essences of the world, with a huge body.
     2) %<The birth of the hermit Sàrasvata.>% Dadhãca erected his hermitage on the bank of the river Sarasvatã and began to do penance. The power of penance increased daily. Seeing this Indra was flurried. So he sent the celestial maid Alaübuùà to break the penance of Dadhãca somehow or other. Alaübuùà came to the hermitage of Dadhãca and began to dance and sing. When the hermit saw her he grew lustful and seminal discharge occurred to him. The semen fell in the river Sarasvatã, who became pregnant and in due course gave birth to a child. She took the child to the hermit Dadhãca and told him the story of the child. The hermit was much pleased. He took the child and embraced it and blessed the river Sarasvatã thus:--
     "Brahmà, the gods and the celestial maids will be pleased if your water is offered as oblation."
     Dadhãci then said that the child should be named Sàrasvata. He also added that when there was a drought continuously for twelve years, Sàrasvata would have the power to bring rain. Then Sarasvatã took the child to her abode and brought it up.
     3) %<How he destroyed the asuras with the head of a horse.>% Once Dadhãci went to the world of the devas (gods). From there he looked down and saw the earth filled with the asuras. Indra went to destroy them. But he could not. So he made a search for anything left behind by Dadhãca. He understood that Dadhãca had with him the head of a horse. It was found in a lake in the country of øaraõya. With the bones taken from that head Indra and Dadhãca destroyed a large number of asuras. (ègveda, Maõóala 1, Anuvàka 13, Såkta 84).
     4) %<The weapon>% (Vajra) of Indra was made from a bone. A story occurs in the Mahàbhàrata, which says that the Diamond-weapon of Indra was made of a bone of Dadhãci. The asuras went to fight with Indra under the leadership of Vçttràsura. Indra tried his utmost to kill Vçttràsura, but he could not. At last Indra approached Brahmà, who told Indra that if a bone of the hermit, called Dadhãca was obtained it could effectively be used against Vçtra. Accordingly Indra went with Nara and Nàràyaõa to the banks of the river Sarasvatã and entered the hermitage and bowed before the shining hermit Dadhãca and informed him of their errand. The hermit replied that he had no objection in giving his bone to save the gods. Saying thus the hermit discarded his life. Indra took the bone of Dadhãci and made his weapon of Diamond (Vajra) with which he killed Vçtra and his followers. (Mahàbhàrata, Chapter 100).
     5) %<Other information>%
     (1) At the sacrifice of Dakùa, Dadhãci got angry because øiva was not given his dues of the sacrifice. (M.B. øànti Parva, Chapter 284).
     (2) Once Dadhãci talked to a Bràhmin called Karuõa about the importance of the ashes dedicated to øiva. (Padma Puràõa, Chapter 101).
     (3) See Dhana¤jaya V to know how this hermit gave absolution from curse to a fly.

#<DADHäCA(M)># A holy place in Kurukùetra. Aïgiras the son of Sarasvatã was born in this place. From that day onwards this place became a holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 186 that he who bathes in this holy place will obtain the fruits of performing the sacrifice A÷vamedha, and enter the world of Sarasvatã.

#<DADHIMAöôODAKA># An ocean. This ocean is near the ocean Ghçtoda samudra (Mahàbhàrata, Bhãùma Parva, Chapter 12, Stanza 2).

#<DADHIMUKHA I># A famous serpent, born to Ka÷yapa prajàpati by his wife Kadrå. (Mahàbhàrata, âdi Parva, Chapter 35, Stanza 8).

#<DADHIMUKHA II># A famous monkey. This old monkey was the general of a huge monkey-army. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 283, Stanza 7 that this general approached ørã Ràma once, with his army.

#<DADHIVâHANA># An ancient king of Bhàrata. The hermit Gautama saved the son of this King from the attack of Para÷uràma (Mahàbhàrata, øànti Parva, Chapter 49, Stanza 8).

#<DADHIVAKTRA># A monkey who helped ørã Ràma. It is seen in Adhyàtma Ràmàyaõa, Sundara Kàõóa, Sarga 5, as follows:--
     "Dadhimukhaþ Kruddhasugrãvasya màtulaþ". From this it is understood that Dadhimukha or Dadhivaktra was the uncle of Sugrãva. (For further information see Madhuvana).

#<DADHYAð>#\<*>\ A hermit. Once Indra taught this hermit Madhuvidyà (the art of mead) Indra told the hermit that his head would be cut off if he taught anybody this art. The A÷vinãdevas approached Dadhyaï to learn this art. Fearing Indra the hermit refused to teach them the art. A÷vinãdevas cut off his head and buried it in a place. Then they cut off the head of a horse and fixed it on the neck of Dadhyaï. Having the head of the horse he taught the art to the A÷vinãdevas. When Dadhyaï had finished teaching, they took away the head of the horse and fixed his own head in place. (ègveda, Maõóala 1, Anuvàka, 17, Såkta 166).
\<*) The stories regarding the two hermits Dadhici and Dadhyaï in the Puràõas are not very clear. In Mahà bhàrata Dadhãca is mentioned as the son of Bhçgu, and in ègveda it occurs that Dadhãca was the son of Hermit Atharva who was the son of Vasiùñha. Moreover the story of Dadhyaï teaching the A÷vinãdevas the 'Madhuvidyà' is connected with Dadhici in some other purànas Some statements in the ègveda make it difficult to assume that both Dadhyaï and Dadhãci are one and the same person. So relving on the majority of statements in the various puràõas this book has accepted the fact that these hermits are separate persons and that Dadhãci was the son of Bhçgu whereas the hermit who taught Madhuvidyà to the A÷vinãdevas was Dadhyaï.>\

#<DAHA I># One of the eleven Rudras. He was the grandson of Brahmà and the son of Sthàõu. (Mahàbhàrata, âdi Parva, Chapter 66, Stanza 3).

#<DAHA II># An attendant given to Subrahmaõya by Aü÷a, a god. (Mahàbhàrata, øalya Parva, Chapter 45, Stanza 34).

#<DAHADAHâ># An attendant of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 46, Stanza 20).

#<DAHATI># A warrior given to Subrahmaõya by god Aü÷a. Mention is made about this warrior in Mahàbhàrata, øalya Parva, Chapter 45, Stanza 34.

#<DAIVA I># Almighty God. (See ä÷vara).

#<DAIVA II># A kind of marriage. The form of marriage by which one gives his daughter to a priest. (See Vivàha).

#<DAIVâLäKA># A country. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 52, Stanza 18, that the King and the people of Daivàlãka were present on the occasion of the sacrifice of Ràjasåya (imperial consecration) of Yudhiùñhira.

#<DAIVASAýPATTI># The virtues of those who are born of a noble family.
     "He Bharata ! Security, knowledge of tattvas the desire to attain harmony with the Supreme Being by the knowledge of Brahman, alms-giving, self restraint, performing sacrifice, self-study, penance, sincerity, truth, liberality, continence, kindness, mildness, modesty, resolution, cleanliness, forgiveness, brightness, abstaining from committing murder and getting angry, having no malignity, covetousness, fickleness and pride and not injuring others are the Daivasaüpatti or good qualities of a noble man." (M.B. Bhãùma Parva, Chapter 40).

#<DAITYADäPA># One of the sons of Garuóa. Mention is made about Daityadãpa in Mahàbhàrata, Udyoga Parva, Chapter 101, Stanza 11.

#<DAITYASENâ># Sister of Devasenà, the wife of Subrahmaõya. Ke÷i, an asura, married her. (For detailed story, see Devasenà).

#<ôâKINI># A class of women supposed to be proficient in magic and the performance of feats with the help of mantras. (See Kùuraka).

#<DAKúA>#
     1) %<Two Dakùas.>% In most of the Puràõas references about two Dakùas occur. In some puràõas both are referred to as one and the same person, whereas in some others both are considered as separate persons, so much so the stories concerning both are interlocked and entangled very often. The fact is that there was only one Dakùa, whose life was of two stages. The first Dakùa was killed at the sacrifice of Dakùa, at which point, ends the first stage, or the first Dakùa. The second stage was the rebirth of the same Dakùa. A short biography of Dakùa including both stages is given below:--
     Brahmà created by his mind, the seven great hermits, Marãci, Aïgiras, Atri, Pulastya, Vasiùñha, Pulaha and Kratu. So these seven hermits are called the Mànasaputras (sons born from mind) of Brahmà. After this, from the anger of Brahmà, Rudra was born, and from his lap Nàrada, from his right thumb Dakùa, from his mind the Sanakas and from his left thumb a daughter named Vãraõã were born.
     "vãraõã nàma tasyà stu asiknãtyàpi sattamà"
     From this passage which occurs in Kàlikà Puràõa it may be assumed that 'Asiknã' was another name of Vãraõã. Dakùa did penance in the mountain of Vindhya for a long time. It is mentioned in Bhàgavata, Skandha 8, that Mahàviùõu appeared before Dakùa and gave him Asiknã as his wife.
     Several sons were born to Dakùa by his wife Asiknã. The last one was a daughter named Satã who became the wife of øiva. At this time Dakùa performed a sacrifice. As he was not invited to that sacrifice, øiva sent Vãrabhadra and Bhadrakàlã and killed Dakùa. Though the devas put the head of a goat in place of the lost head and brought Dakùa to life again, no reference is made about the life of Dakùa after the sacrifice. Thus the first stage of the life of Dakùa ends. (Devã Bhàgavata, Skandha 7).
     After this, once the Pracetases (the ten sons of Barhis) were engaged in penance and the earth was not properly cultivated in consequence of which big trees grew up and the whole of the earth was changed into a big forest. The sky was covered with tree tops. It was difficult even for the wind to pass through them and thus the forest thrived for ten thousand years. The pracetases got out of the sea after penance and entered the shore. When they saw the big forest they got angry and the ten of them discharged fire and wind from their faces. The wind up-rooted the trees and the fire dried them. Thus almost the whole of the trees were consumed. Then Candra, the King of the medicinal herbs came there and told the Pracetases "Oh, Kings, hold your anger. I will make the trees conclude a treaty with you. The beautiful Màriùà who was born to the trees is my foster-daughter. I give her to you as your wife. From half the portion of your minds and half the portion of my mind the great and wise prajàpati Dakùa is going to take birth in her womb".
     The Pracetases controlled their anger and accepted Màriùà as their wife, at the words of Somadeva (Candra) and as the son of the ten pracetases the Prajàpati Dakùa was born. With this the second stage of the life of Dakùa begins. The important occurrences in the two stages of the life of Dakùa are given below in their order.
     2) %<Dakùa's creation of the prajas or subjects.>% Once Brahmà called Dakùa and ordered him to create prajàs or subjects. Accordingly Dakùa created the gods, the hermits, the Gandharvas (Demi-gods), the Asuras, the serpents etc. Seeing that the subjects he created were not proliferating as required he thought of creating subjects by coition of male and female; and he begot by his wife Asiknã five thousand sons, and they were called Harya÷vas. They in their turn were about to create subjects when Nàrada appeared before them and said "Oh, Harya÷vas, you are mere children and ignorant of the secrets of this world. How do you intend to create subjects? You fools, since you have the power to go up and down and lengthwise and breadthwise, why don't you try to find out the extremities of the earth?" Hearing the words of Nàrada, they all ran in different directions and have not returned since. Thus Dakùa lost the Harya÷vas. Dakùa again begot thousand sons by Asiknã and they were called øabalà÷vas. Seeing that they also were about to create subjects Nàrada scattered them also, by some tricks. The øabalà÷vas who had gone to see the end of the earth have not yet returned.
     Dakùa got angry with Nàrada and cursed him thus: "You also, like my children shall wander from place to place all over the earth". From that dry onwards Nàrada became a wanderer, without a fixed dwelling place. The wise Prajàpati Dakùa again begot sixty damsels by Asiknã. Ten of the girls were given to Dharmadeva, thirteen of them to Ka÷yapa, twentyseven of them to Soma, and four of them to Ariùñanemi. Of the rest two were given to Bàhuputra, two to Aïgiras and two to the wise Kç÷à÷va. The names of the wives of each are given below:--
     (1) %<Ka÷yapa.>% Aditi, Diti, Danu, Ariùñà, Surasà, Khasà, Surabhi, Vinatà, Tàmrà, Krodhava÷à, Irà, Kadrå, Muni.
     (2) %<Dharmadeva.>% Arundhatã, Vasu, Yamã, Laübà, Bhànu, Marutvatã, Saïkalpà, Muhårtà, Sàdhyà, Vi÷và.
     (3) %<Soma.>% A÷vayuk, Bharaõi, Kçttikà, Rohiõã, Mrga÷iras, Tàrakam (Ardrà), Punarvasu, Puùyam, â÷leùam, Janakam, Phàlgunã, Uttaraphàlgunam, Hastam, Citrà, Svàtã, Vi÷àkham, Anuràdhà, Jyeùñhà, Målam, Purvàùàóham, Uttaràùàóham, øroõa, øraviùñhà, Pracetas, Purvaproùñhapadam, Uttaraproùñhapadam, Revatã.
     The names of the wives given to Aïgiras, Ariùñanemi, Bàhuputra and Kç÷à÷va are not mentioned.
     Besides these damsels, twentyfour daughters were born to Dakùa of his wife Prasåti who was the sister of Uttànapàda. Dharmadeva married thirteen of them also, named øraddhà, Lakùmã, Dhçti, Tuùñi, Medhà, Puùñi, Kriyà, Buddhi, Lajjà, Vapus, øànti, Siddhi, Kãrti. Of the rest, Khyàti was given to Bhçgu, Satã to øiva, Saübhåti to Marãci, Smçti to Aïgiras, Prãti to Pulastya, Kùamà to Pulaha, Santati to Kratu, Anasåyà to Atri, ærjà to Vasiùñha, Svàhà to Agnideva and Svadhà to the Manes. (Viùõu Puràõa, Aü÷a 1, Chapter 15).
     3) %<Sacrifice of Dakùa.>% Once Dakùa performed a sacrifice called Bçhaspatisavana. To this sacrifice he did not invite his daughter Satã or her husband øiva. Dakùa did not invite them because of three reasons according to the Puràõas.
     (1) Once Durvàsas, the son of Atri, went to Jambånada and meditated with the mantra or spell of 'Màyàbãja' and worshipped Jagadambikà (mother of the world) the goddess there. The goddess was much pleased and gave him as a token of her pleasure the garland of flowers she wore from which nectar was oozing. Durvàsas wore it on his head and went to the palace of Dakùa, the Prajàpati. When he saw such a wonderful garland which was not of this world, he wanted to have it and Durvàsas instantly gave it to Dakùa. He placed it in a prominent place in his bedroom and enjoying the wonderful fragrance of it he conjugated with his wife, and polluted that pure garland by his lust. øiva and his wife came to know of this and they scolded Dakùa, who kept this bitterness in his heart and when the sacrifice was performed, he decided not to invite them. (Devã Bhàgavata, Skandha 7).
     (2) øiva was considered as a polluted man by Dakùa as he had always been carrying with him the skull of Brahmà and so he thought it wrong on his part to admit his daughter and son-in-law to the sacrificial hall. The story of how øiva came to have the skull, is given below.
     In days of old when the whole world was under the single ocean (of the great flood) the sun, the moon, the fire, air everything was destroyed and darkness prevailed. All the vegetations were destroyed. All the emotions and non-emotions disappeared. The supreme Lord was sleeping for so many thousands of nights together. At the end of the night he assumed the attribute of 'Rajoguõa' (activity) and got ready to create the universe. From the face of the Supreme Lord and creator of the universes came out Brahmà with five faces. In the same way, øiva with three eyes and matted hair, and trident and rosary of beads (Elaeo carpus) and with attribute of 'Tamas' (darkness--destruction) also came out. Both Brahmà and øiva were filled with egoism and both began to quarrel with each other. It was a contest as to who was greater. The contest ended in attack. øiva plucked off the fifth head of Brahmà, when the same face, flushed with anger, scolded øiva. The head fell into the hands of øiva, who could not throw it down as it didn't come off from his hand. Brahmà cursed øiva and made him polluted. Since øiva became polluted, his wife Satã also was considered as polluted by Dakùa. (Vàmana Puràõa, Chapter 2).
     (3) Once the prajàpatis performed a sacrifice. Brahmà, Viùõu and øiva were present there. Dakùa, who had been invited by the prajàpatis also was present. When Dakùa entered the hall his son-in-law øiva did not rise up. This arrogance of øiva made Dakùa angry. Dakùa made up his mind to take vengeance on øiva, and performed a sacrifice known as Bçhaspatisavana. To that sacrifice he did not invite øiva or Satã.
     Hearing that her father was conducting a sacrifice Satã came uninvited. But Dakùa did not even look at her. Satãdevi whose heart was broken at this treatment made a fire and jumped into it and died. øiva became furious when he came to know of this. Being overwhelmed with sorrow and anger he beat his matted hair on the ground, from which two monsters, Vãrabhadra and Bhadrakàlã, came out. They ran to Dakùa's sacrificial hall and destroyed everything they saw, killed everybody, caught hold of Dakùa and cut off his head. Then they began to create havoc in the whole world. The hermits and sages began to take to flight. Men and animals shivered. Thus the three worlds began to tremble with fear. The gods approached øiva with supplication to curb his anger. The gracious øaïkara was pleased to recall the monsters. After that everybody requested him to bring Dakùa back to life. But the search made for the head of Dakùa was futile. At last Brahmà took the head of a goat and joined it to the headless trunk of Dakùa. Thus he was brought to life again.\<*>\ (Devã Bhàgavata, Skandha 7).
     4) %<Cursing Candra.>% Candra had married twentyseven daughters of Dakùa. But he showed particular attachment to Rohiõã. The other twentysix wives could not bear this. They made a complaint to their father Dakùa. Dakùa called Candra and advised him to show equal attachment to all his wives and not to show any partiality to anyone. Candra did not gainsay his father-inlaw, but he did not make any change in his disposition. After a few days all the daughters except Rohiõi went to the palace of Dakùa and told him that they were going to stay with him. This time Dakùa got angry and called Candra and cursed him to become a sick man (of consumption).
     From that day onwards Candra became a patient affected with consumption. All the vegetations in the world began to weaken. It appeared that the world was about to be destroyed. So the gods approached Dakùa and requested him to show some leniency towards Candra. Dakùa accordingly called Candra and told him that he would be affected by consumption only for a fortnight and after that he would recover gradually. Candra went to Prabhàsa tãrtha and Sarasvatã tãrtha and dipped in water. He began to recover from that day. It is according to the curse of Daksa that Candra (Moon) waxes and wanes. (M.B. øalya Parva, Chapter 35).
     5) %<Other information.>%
     (1) Dakùa has another name 'Kan'. "Dakùa the Prajàpati is a son of ten fathers. He has two names. They are Dakùa and Kan." (M.B. øànti Parva, Chapter 208, Stanza 7).
     (2) When the emperor Pçthu milked the earth, Dakùa was crowned as the King of the subjects. (See under Pçthu).
     (3) It occurs in Mahàbhàrata, Sabhà Parva, Chapter 11, Stanza 18, that Dakùa was a member of the assemibly of Brahmà.
     (4) Dakùa was one of those who visited Bhãùma in his bed of arrows. (M.B. øànti Parva, Chapter 47).
     (5) Mention is made in Mahàbhàrata, øànti Parva, Chapter 166 that the devas, the manes, the gandharvas, the celestial maids, the Ràkùasas, animals and birds, fishes and all living creatures were born from the daughters of Dakùa.
\<*). Though Dakùa was brought to life again with the head of a goat there is no mention of him again in the Puràõas. We hear of Dakùa again as the son of Màriùà.\<*>\. Though Dakùa was brought to life again with the head of a goat there is no mention of him again in the Puràõas. We hear of Dakùa again as the son of Màriùà.>\

#<DAKúASâVARöI># The name of the ninth Manu. During the regime of this Manu, there will be three classes of devas (gods) called the Parõas, the Marãcigarbhas and the Sudharmans. Each of these gaõas or classes will consist of twelve devas or gods. Indra, their King will be known as Adbhuta. He will be mighty and powerful. In that Manvantara (age of the Manu) Savana, Dyutimàn, Bhavya, Vasu, Medhàtithi, Jyotiùmàn and Satya will be the Saptarùis (the seven hermits) and Dhçtaketu, Dãptiketu, Pa¤cahasta, Niràmaya, Pçthu÷rava and others will be the sons of Manu, Dakùasàvarõi. (Viùõu Puràõa, Aü÷a 1, Chapter 2).

#<DâKúâYAöI># Daughter of Dakùa. This name is generally used for all the daughters of Dakùa. Occasionally this name is used for the grand daughters of Dakùa also.

#<DAKúIöâ># A daughter, born to Prajàpati Ruci, by his wife âkåti. The first Manu was Svàyambhuva, the son of Brahmà. He accepted øataråpà, his sister who became sinless by penance, as his wife. øataråpà gave birth to two sons Priyavrata and Uttànapàda, and two daughters, Prasåti and âkåti. Of these two daughters, Prasåtã was given to Prajàpati Dakùa and âkåti to Prajàpati Ruci. âkåti gave birth to twins, a son named Yaj¤a and a daughter named Dakùiõà. To Yaj¤a twelve sons were born by Dakùiõà. They were a class of devas (gods) called the Yàmas in the regime of Manu Svàyambhuva (Viùõu Puràõa, Aü÷a 1, Chapter 7). Now Dakùiõà is worshipped as a goddess. The same Dakùiõà was reborn in the Goloka under the name Su÷ãlà. At that time she was a cowherd woman and friend of Ràdhà. She liked to talk with ørã Kçùõa. One day Ràdhà saw her sitting in the lap of ørã Kçùõa, engaged in sexual sports, in a secluded place. When Su÷ãlà saw that Ràdhà had found them out, she became dumbfounded with shame, and sat with bowed head. ørã Kçùõa slowly placed Su÷ãlà devi down and instantly vanished. The angry Ràdhà cursed Su÷ãlà to become ashes if ever she entered the Goloka again. Then Ràdhà ran about everywhere in search of ørã Kçùõa, but he could not be found.
     Immediately after the curse, Su÷ãlà got down from the Goloka and began to worship Mahàlakùmã with devotion and meditation and very severe fast and vow. After a long time Mahàlakùmã appeared to her and blessed her, and Su÷ãlà became absorbed in Mahàlakùmã. Since the absorption of Su÷ãlà devã, who was the rebirth of Dakùiõàdevã, in Mahàlakùmã, the sacrifice of the devas (gods) became fruitless. They were much grieved. They all went to Brahmà to find a solution. As the matter was serious Brahmà meditated upon Viùõu, who became pleased with Brahmà and to save the devas, he attracted Dakùiõàdevã from the body of Mahàlakùmã and gave her as a present to Brahmà. Brahmà gave that devã (goddess) to Yaj¤apuruùa (the god of sacrifice) so that the sacrifices of gods might become fruitful. When Yaj¤apuruùa saw that supernatural beauty he was overpowered by lust and swooned. The couple spent a hundred divine years in seclusion enjoying the company of each other, as a result of which devã became pregnant. The pregnancy matured in twelve divine years and she gave birth to a child which was named Phalada. It is this same Phalada, the son of Yaj¤apuruùa and Dakùiõà who awards fruits to all actions. The learned men say that Yaj¤apuruùa, Dakùiõàdevã and Phalada divide the fruits of actions among the doers. (Devã Bhàgavata, Skandha 9).

#<DAKúIöâGNI># A strong wind born from the fire Pà¤cajanya. (M.B. Vana Parva, Chapter 229, Stanza 6).

#<DAKúIöAKAILâSA># Kàlahasti, Tri÷ivaperoor and Trikoõamala are known by the name Dakùiõakailàsa.

#<DAKúIöAMALLA># A country in ancient India. This country is called Mallaràjya. Its capital was Ku÷ãnagara or Ku÷ãnara. In Mahàbhàrata mention is made that Bhãmasena, during his conquest brought this country under control. (M.B. Sabhà Parva, Chapter 30).

#<DAKúIöAPâ¥CâLA># A place famous in the Puràõas. This place lies to the south of the Ganges up to the river Caüpat. It is mentioned in Mahàbhàrata Sabhà Parva, Chapter 14, Stanza 27, that the King of this country fled to the south fearing Jaràsandha. Pà¤càla lies to the south and north of the Ganges. But the country was divided into two when Droõa defeated Drupada the King of Pà¤càla, and took away from him the part of the country north of the Ganges. After that, the part taken by Droõa was called Uttarapà¤càla and the part south of the Ganges was called Dakùiõapà¤càla. (M.B. âdi Parva, Chapter 137).

#<DAKúIöASINDHU># A holy place. This place is on the shore of the southern sea. If one visits this place and takes bath there he will get the fruits of performing the sacrifice of Agniùñoma, and the opportunity of travelling by the aeroplane of the gods. (M.B. Vana Parva, Chapter 82, Stanza 53).

#<DâKúIöâTYAS># The people of South India. It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 158, Stanza 2, that at the time of the composing of the Mahàbhàrata, the leader of the Dàkùiõàtyas was the emperor Bhãùmaka.

#<DALA># The son of King Parãkùit of the dynasty of Ikùvàku. The mother of Dala was Su÷obhanà, the daughter of the King of Maõóåka. Dala had an elder brother called øala. Dala became king when øala was killed. Hermit Vàmadeva was the priest of this King. (M.B. Vana Parva, Chapter 192). See Parãkùit II.

#<DâLBHYA># (BAKADâLBHYA). A Maharùi of Naimi÷àraõya. In Vàmana Puràõa, there is a story of how this sage once performed a homa and burnt Dhçtaràùñra's kingdom in the sacrificial fire.
     Long ago some of the sages of Naimi÷àraõya approached Dhçtaràùñra with a request for some money. Their leader was the sage Dàlbhya (Baka). It was he who begged Dhçtaràùñra for money. The king not only refused to give money, but also insulted the sage. Provoked at this, Dàlbhya began performing a homa in which Dhçtaràùñra's kingdom was the havis in the form of sliced meat. This homa was performed in Avakãrõamahàtãrtha at Pçthådaka. As a result of it the kingdom began to decline. The King was alarmed and consulted great scholars and astrologers about the cause of the country's decline. They told him that the cause of the disaster was Dàlbhya's homa. Dhçtaràùñra at once proceeded with rich presents to propitiate Dàlbhya at Avakãrõamahàtãrtha. Dàlbhya was pleased and as desired by the King, performed homa with milk and honey and revived all those who had died. (Vàmana Puràõa, Chapter 39).
     Mahàbhàrata, Sabhà Parva, Chapter 4, Verse 11 says that this Mahaçùi flourished in Yudhiùñhira's assembly. On another occasion, he is referred to, as coming to Dyumatsena, the father of Satyavàn. At that time, he comforted Dyumatsena by saying that Satyavàn would be blessed with longevity. (M.B. Vana Parva, Chapter 298, Verse 17).

#<DâLBHYAM># A holy place in North India. (M.B. Vana Parva, Chapter 58, Verse 12).

#<DâLBHYAGHOúA># Another name for the holy à÷rama, Dàlbhyam.

#<DAMA I># The brother of Damayantã. No other information about Dama is available in the Puràõas.

#<DAMA II># A hermit. He was one of the hermits who came to visit Bhãùma when he was lying on the bed of arrows. (M.B. Anu÷àsana Parva, Chapter 26, Stanza 4).

#<DAMA># See øaübara.

#<DAMâ># A female attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 5).

#<DâMACANDRA># A King. He was a mighty hero and a friend of Dharmaputra. (M.B. Droõa Parva, Chapter 158, Verse 40).

#<DAMAGHOúA># The father of øi÷upàla, the King of Cedi. (M.B. âdi Parva, Chapter 186, Stanza 86).

#<DAMANA I># A brother of Damayantã. In Mahàbhàrata, Vana Parva, Chapter 53, Stanza 8 it is mentioned that King Bhãma had a daughter named Damayantã, and three sons named Dama, Dànta and Damana.

#<DAMANA II># A hermit. Bhãma the King of Vidarbha pleased this hermit, who blessed the King and said that he would get children. Accordingly the king got Damayantã as his daughter and Dama, Dànta and Damana as his sons. (M.B. Vana Parva, Chapter 53).

#<DAMANA III># The son of the King Paurava. Dhçùñadyumna killed Damana in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 61, Stanza 20).

#<DAMANA IV># A son of Bharadvàja. After the investiture with the Brahma string (upanayana) Damana started on a travel. On the way near Amarakaõñaka he met with the hermit Garga who talked to him about the glory of Kà÷i. Damana who was a seeker of spiritual knowledge, stopped his travel and sat down to do penance and thus leaving his body he attained heaven. (Skanda Puràõa, Chapter 2, 4, 74).

#<DAMANAKA I># One of characters in a story, of Pa¤catantra. (See Mitrabhedam).

#<DAMANAKA II># A daitya (asura) Mahàviùõu in his incarnation as Matsya (Matsyàvatàra), killed this asura who was a dweller of the sea. Viùõu threw the body of the asura into the earth. By the touch of the Lord the body became fragrant and it was changed to a plant which is known as (Kozhunnu or Kozhuntu) Damanakam. (Skanda Puràõa).

@<[Page 196a]>@

#<DAMANAKAM># The Tàtiri tree (Grislea Tomentosa). The ceremony of worshipping this tree is called Damanakàrohaõavidhi. The Grislea tree is supposed to be Bhairava, who had been changed to a tree by the curse of øiva. A story to this effect occurs in the Puràõas.
     Bhairava was formed from the anger of øiva. Bhairava, against the will of øiva, destroyed the devas, and so øiva cursed him and turned him to a Tàtiri tree. It is called Damanaka because Bhairava tried to do 'damana' (restraint or punishment) to the gods.
     Bhairava felt sorry at the curse of øiva. He requested øiva to withdraw the curse. At last øiva had pity on him and said that all would worship Damanaka tree. The method of that worship is called Damanakàrohaõavidhi. It is given below:
     This tree should be worshipped on the seventh or thirteenth lunar day. The worshipper should go to the tree, with those who recite mantras and spells. After the worship is over the worshipper should say, "O, Tree, which has originated by the power of Hari, you come to my presence. On behalf of øiva, and by his order, I have to take you home." Saying thus the tree should be taken home and consecrated in the evening in accordance with the rituals. In the house, the Sun, øiva and Agni should be evoked and worshipped and then the root of the tree should be planted in the ä÷àna (N.E. point) corner of the house and when it is planted, the spell or incantation of Vàmadeva Mantra or øiromantra should be recited. In the same way the trunk with the branches of the tree is planted on the Northern part. The fallen leaves and flowers should be placed on the eastern side. When the root is planted the following prayer should be uttered:
     "àmantritosi deve÷a pràtaþ kàle mayà prabho / kartavyastapaso làbhàþ pårõaü sarvaü tavàj¤ayà. //" After that at dawn he should take bath and with oblations of sweet-smelling flowers etc. should worship øiva. This is Damanakàrohaõavidhi. (Agni Puràõa, Chapter 80).

#<DAMAYANTä># Daughter of Bhãma the King of Vidarbha The most noble of all the Indian heroines, Damayantã has secured a place in the literatures of almost all the languages in the world. The famous hero Nala is her huband.
     1) %<The background of the story of Nala.>% During the time of the forest life of the Pàõóavas, Arjuna had gone to Kailàsa to do penance before øiva for getting divine weapons. The rest of the Pàõóavas spent the time till the arrival of Arjuna, in sorrow and sadness. They spent miserable days one by one. At that time the hermit Bçhada÷va visited them. They welcomed the hermit. In the midst of their conversation Dharmaputra told the hermit with tears that he was the most unhappy man in the world. Hearing this the hermit told them the story of Nala, to console the Pàõóavas.
     2) %<The birth of Damayantã.>% The King Bhãma of Vidarbha was childless for a long time. While the King was spending sorrowful days, as he had no children, a hermit named Dama reached his palace. The King welcomed the hermit. Seeing the sorrow of the King the hermit blessed the King and the queen, and as a result a daughter named Damayantã and as her brothers three sons Dama, Dànta and Damana were born to them.
     3) %<The Svayaüvara (marriage) of Damayantã.>% During this period a son named Nala was born to Vãrasena the King of Niùadha. The child was an expert in the game of dice and he would speak only truth. He grew up and became a youth.
     Once the swans which came to the palace of Damayantã from Nala, began to praise Nala. They sang about the glory of Nala. Nala also knew about the beauty and the other good qualities of Damayantã. Thus they fell in love with each other. Nala also started for Kuõóinapurã, the capital city of Vidarbha, to marry Damayantã. The devas (gods) Indra, Agni, Varuõa and Yama, having heard of the beauty of Damayantã from Nàrada, had gone Kuõóinapurã, to take part in the marriage. On the way they met Nala. They were aware of the fact that Damayantã was in love with Nala. So they called Nala and sent him to Damayantã with a message that Damayantã should accept one of the four gods as her husband. By the boon of invisibility, given by the Gods, Nala entered the room of Damayantã unseen by others and gave the message to Damayantã. But Damayantã did not agree to it. The Gods also entered the nuptial hall and took their seats in the shape of four Nalas. Damayantã entered the hall with the nuptial garland in her hands. She saw five Nalas including the real Nala, and prayed to the gods to show her the real Nala her lover. So the devas assumed their real forms and Damayantã put the garland on the neck of the real Nala and accepted him as her husband. Being much pleased with the behaviour and character of both Nala and Damayantã, the four gods blessed them. Agni promised to be near Nala whenever he thought of him. Yama said that Nala would always be righteous. Varuõa said that Nala would obtain water at the thought of it. Indra blessed him saying that he would get mokùa immediately after the completion of a yàga. The gods remained till the end of the marriage ceremony and then they departed. Nala and Damayantã lived in Kuõóinapurã.
     4) %<The hatred between Kali and Dvàpara.>% Hearing about the Svayamvara of Damayantã Kali and Dvàpara started for Kuõóinapurã. On the way they met Indra and the other gods, who were returning from the marriage of Damayantã. They told Kali and Dvàpara that Damayantã had accepted Nala as her husband. Kali and Dvàpara got angry at this and returned saying that they would destroy the kingdom of Nala. After that Kali waited for a chance to enter the body of Nala. After twelve years, once Nala, after passing urine, without washing his legs performed his evening worship. At that moment Kali entered the body of Nala. With that Nala became bereft of all senses of righteousness and duty, and challenged his younger brother Puùkara to a game of dice. Puùkara engaged Nala in the game of dice. Kali stood in the shape of an ox as helper of Nala. Nala lost his kingdom in the game. Seeing that her husband was being defeated continuously, Damayantã sent for the charioteer Vàrùõeya and sent her son Indrasena and daughter Indrasenà to Kuõóinapurã. After leaving the children at Kuõóinapurã Vàrùõeya engaged himself in a travel. After visiting several countries he reached Ayodhyà and became the charioteer of King ètuparõa.
     5) %<Nala and Damayantã to the forest.>% Puùkara got the kingdom, wealth and everything that his elder brother, Nala, had possessed. The miserable Nala left everything he had and clad in only one cloth got out of the palace. His wife Damayantã followed him. They stayed outside the city for three days. Puùkara made a proclamation that if anybody rendered any help to Nala he would be ruthlessly put to death. After that Nala stayed there for three more days, with only water for food and drink. Then he went to the forest. His wife followed him. They were hungry. Nala saw some golden birds. Nala wanted to catch them for food. So he took his only cloth and spread it on the ground. The birds took that cloth and flew away. Those birds were the dices used in the game. They were influenced by Kali. The miserable and hungerstricken Nala asked his wife Damayantã to go with the caravan traders who were going to Avanti and save herself. But she did not consent to go away from him.
     They spent that night in an inn. They both fell asleep because of weakness. After a time Nala woke up. He thought that his wife would somehow or other get to some country closeby and save herself, if he left her there. So he decided to take half of her cloth. How to do it without her knowledge? Thinking so he walked round the inn. He saw a good sword. He took the sword, and cut half of the cloth of Damayantã and leaving her in the inn he went away.
     In a short while she woke up and missing her husband she cried aloud and ran here and there in search of him. Then she went into the forest crying. A big snake caught hold of her and began to swallow her. She cried aloud. Hearing the cry, a forester came there. He cut the snake open and saved Damayantã. But when he saw her he became overpowered by libido and tried to make her his wife. She got angry and cursed him and he instantly fell down dead. After this she began to wander in the forest aimlessly, often seeing wild animals and fearing them. At last she got on a rock and sat there and began to wail thinking of Nala.
     6) %<Damayantã in the kingdom of Cedi.>% While she was sitting on the rock wailing, a caravan of traders came by that way. They had been attacked by a herd of elephants and were running away from them. They saw Damayantã. She told them her story. They brought her to the kingdom of Cedi. She wandered through the country for a while and finally reached the palace of the King Subàhu. Thinking her to be a mad woman the street boys were following her. The queen saw the woman surrounded by street boys and felt pity for her. She sent her maid and brought her to the palace. Without revealing that she was the queen of King Nala, she told everything else to the queen. The queen consoled her and said that she would get her husband back. She invited Damayantã to stay in the palace till she got her husband back. Damayantã replied as follows: "Mother, I shall stay here. But there are certain conditions. I won't eat remains and offals of victuals, I won't make others to wash my legs. I won't talk with men who are not related to me. If anybody hankers after me you must order him to be killed. Bràhmaõas may come and see me only in connection with the search for my husband. This is my vow." The queen agreed to her conditions and made her the attendant of her daughter Sunandà.
     7) %<Nala in Ayodhyà.>% Nala filled with sorrow was walking along the forest when he saw a wild fire. From the midst of the fire somebody was calling Nala by name and crying. When Nala approached the fire, he saw the great and famous serpent Karkoñaka lying entwined in the flames. Karkoñaka the King of the Nàgas had once deceived Nàrada, who then cursed him that he would become stationary in a place like an immovable thing till Nala came and rescued him. From that day onwards, Karkoñaka was remaining in that forest without moving. Then the forest caught fire. Karkoñaka being unable to move had to remain in the fire. Nala immediately saved Karkoñaka from the fire and with that he was absolved from the curse of Nàrada. Karkoñaka asked Nala to walk forward, counting the steps. When Nala counted ten, Karkoñaka bit on the leg of Nala and he became ugly. Then the serpent said to the flurried Nala, "Don't fear. I have made you ugly so that others may not recognize you. Now you are ugly because of my poison. But my poison has affected Kali who is in your body. Because he had harmed you who are blameless, he has to suffer for it. So long as this poison is in you, nobody will harm you. You must go to ètuparõa the King of Ayodhyà and tell him that you are Bàhuka a charioteer. You must give ètuparõa the spell 'A÷vahçdaya mantra' and get from him the spell 'Akùahçdayamantra'. After that you will have reunion with your wife and children. Here are two cloths for you. Whenever you want to get your original form you need only wear them." Saying these words Karkoñaka gave Nala two divine garments and then disappeared.
     Nala started for Ayodhyà. He reached the palace on the tenth day. There he was employed as the horse keeper of ètuparõa on a pay of hundred pieces of gold. Thus he stayed there under the name Bàhuka. Vàrùõeya and Jãvala who were the horse-keepers of ètuparõa upto that time, were placed under Bàhuka.
     Bàhuka used to recite a poem every evening when he returned from his work.
     "weary and worn of hunger and thirst, that poor woman, where might she be? serving whom will she be now. thinking of the unlucky fool?"
     Hearing this song of lamentation everyday, once his assistant Jãvala asked Bàhuka, whom he was reciting the poem about. Bàhuka replied: "Once there was a man who was a fool. He got a good wife. For some reason they were separated. The fool is still wandering about weary and sad in search of his wife."
     8) %<Damayantã in Kuõóinapura.>% At this time Damayantã was living in the palace of the King of Cedi, as the maid of princess Sunandà. King Bhãma became very sorry not knowing where Nala and Damayantã had gone. He sent men in all directions to search for them. The King proclaimed that those who found them would be awarded thousand cows, lands assigned to Brahmins, and villages. He proclaimed that so many cows would be given even to those who could give any information about them. Hearing this Bràhmaõas went in all directions and Sudeva, one of them, reached the Kingdom of Cedi. He recognized Damayantã who was like fire inside the cover of smoke. When Damayantã was alone Sudeva approached her and said that he had come from Vidarbha and that he was a friend of Damayantã's brother. Damayantã recognized Sudeva and she cried aloud. Sunandà who saw this scene, told her mother about it. The queen sent for Sudeva and asked him what the matter was. He revealed everything about Damayantã, to the queen. When they heard the story all the women in the harem cried. Then with tears the queen said, "Hear this, Damayantã, your mother and myself are the two daughters of Sudama the King of Da÷àrõa. Father gave your mother to Bhãma the King of Vidarbha and me to Vãrabàhu the King of Cedi. I have seen you when you were an infant."
     When the King of Cedi knew everything he sent Damayantã in a palanquin to Vidarbha.
     9) %<The search for Nala.>% Damayantã told her father that she didn't want to live any longer unless Nala was brought to her. Bhãma had been trying hard to find out Nala. One day Parõàda one of the numerous Brahmins who were engaged in the search for Nala, came to Bhãma and said, "while I was wandering from place to place, I happened to reach the palace of ètuparõa the King of Ayodhyà. There I made enquiries about Nala the husband of Damayantã, in the presence of the King. But nobody gave me any answer. When I returned Bàhuka the charioteer of ètuparõa followed me. An ugly man with short hands, an expert in driving horses, and an excellent cook, he asked me several questions about Damayantã."
     When Damayantã heard this she had horripilation. She secretly went to her mother and compelled her to send Sudeva the Bràhmaõa to Ayodhyà. Her mother consented. She called Sudeva, in the presence of her mother and told him to go to Ayodhyà and tell ètuparõa that the second svayaüvara (marriage) of Damayantã would take place before sunrise next day and that he should come earlier. Sudeva instantly went to Ayodhyà.
     ètuparõa, hearing the words of Sudeva, wanted Bàhuka to take him in the chariot to Vidarbha within the period of a day time for the second svayaüvara of Damayantã. Nala consented with a breaking heart. Immediately they started. Vàrùõeya also got into the chariot. The chariot flew through the sky with tremendous speed, to Vidarbha. On the way the upper garment of the King fell on the ground. He ordered the chariot to be stopped for taking his upper garment. Nala said that within that winking time the chariot had travelled a yojana (league) and gloried in his power of driving horses. Then they saw in the forest a Tanni tree (Terminalia bellerica) with fruits. Seeing the Tanni tree the King said, "O Bàhuka, if you are an expert in horse-driving I am an expert in reckoning. I will tell you how many leaves and nuts there are in that Tanni Tree. There are five crores of leaves in both the branches together and two thousand and ninetyfive nuts. They stopped the chariot and checked the tree and found the reckoning of the King correct. The King had the knowledge of the art called 'Akùahçdaya'. It was with this art that the king calculated the number of leaves in the tree, at one look. Bàhuka drove the chariot with the speed of wind because he had known the art called 'A÷vahçdaya'. Then and there, Bàhuka taught the King the art of 'A÷vahçdaya' and the King taught Bàhuka the art of 'Akùahçdaya'. The moment Nala learned Akùahçdaya Kali vomitted the poison of Karkoñaka and got out of the body of Nala. Long ago, the mother of Indrasena, a god, had cursed Kali and drove him out. Since then Kali had been living in the body of Nala. As soon as he came out Kali begged Nala for pardon. Nala curbed his anger. But Kali was afraid of Nala. So he made the Tanni tree his abode. Because of that Tanni became detestable.
     ètuparõa, Vàrùõeya and Bàhuka reached Kuõóinapura in the evening. When the sound of the chariot of Nala reached the ears of Damayantã her heart bumped with joy. The chariot was stopped and ètuparõa entered the palace. The King Bhãma welcomed ètuparõa heartily. As there was no sign of any preparation for the svayaüvara (marriage) ètuparõa understood that some sort of trick had been played on him.
     10) %<Test of Nala.>% Damayantã sent her maid Ke÷inã to Bàhuka to watch him. Ke÷inã had a secret talk with Bàhuka. Though Nala did not reveal himself, he cried when she talked about Damayantã. Ke÷inã returned to Damayantã and told her what she had heard and seen. Damayantã became more and more convinced that Bàhuka was Nala himself So she sent Ke÷inã again to Nala. She discovered the following facts about Bàhuka, after a keen observation, and made a report of them.
     (1) Bàhuka does not stop to pass through even a small door. The upper sill lifts by itself for him to pass through.
     (2) He gets enough room for him to pass through even a big crowd.
     (3) Empty pots are filled with water at a look from him.
     (4) When he stretches out a grass to the sun, it catches fire.
     (5) Fire does not burn him even if he touches it.
     (6) When he crushes a flower, it blooms more beautiful and fragrant than before.
     When Ke÷inã said all these facts to Damayantã, she became fully convinced that Bàhuka was none other than Nala himself. Damayantã sent Ke÷inã again to Bàhuka to get some meat cooked by him. Damayantã tested the taste of the meat brought by Ke÷inã and she knew that the food was cooked by Nala. She sent Ke÷inã again to Bàhuka with her children. Seeing Indrasena and Indrasenà coming to him, Bàhuka ran to them, gathered them and embraced them and cried aloud. Then he told Ke÷inã that he had done so because the children were just like his two children.
     11) %<Reunion.>% After having tested Bàhuka so far Damayantã sent Ke÷inã to her mother to tell her everything, and to say that she was convinced of the fact that Bàhuka was none other than Nala and that the difference was only in shape and to request that she may be permitted to see Bàhuka in person. The queen informed the King of all these facts. With the permission of her parents Bàhuka was brought to the room of Damayantã. The moment Bàhuka saw Damayantã he began to shed tears. Damayantã also was filled with emotion. But she told him thus:--
     "Bàhuka, have you seen a man who had left his sleeping wife in the forest? Who else, but Nala the famous and the righteous would discard his blameless and loving wife who had been sleeping, with fatigue and hunger in a lonely place? Have I done anything wrong to him in my younger days so that he should leave me in the forest when I was sleeping? Leaving aside real gods I married him. I worshipped, him. I had children from his blood and now he has abandoned me. In the presence of Gods and with fire as witness, holding my hands he had taken a vow that he would support and protect me. Where has that vow gone?" At these words Bàhuka shed tears for a long time. Then he told her all that had happened to him since their separation. Damayantã requested Nala, not to have any misconception regarding the idea of a second svayaüvara; she said to him that she committed no wrong and that her fidelity and loyalty had undergone no change. At that time Vàyu (the wind-god) in an etherial voice said "Damayantã has committed no sin". Immediately Nala put on the divine clothes given by Karkoñaka and regained his original form. Damayantã embraced Nala and cried aloud. The king her father, mother and the people of the city all ran to them.
     Next day ètuparõa returned. After a few days Nala collected an army consisting of three hundred soldiers, sixteen elephants, fifty horses and a white chariot only, from Vidarbha and went to the kingdom of Niùadha. Reaching there Nala challenged Puùkara for a game of dice. Puùkara refused the challenge. Nala took his sword to cut Puùkara into two. Finally Puùkara agreed to play. At the first cast of the dice the life and the Kingdom of Puùkara fell into the hands of Nala. But Nala did not kill Puùkara; instead, he embraced him. Nala became King. Damayantã and the children reached Niùadha. Nala ruled the country with more happiness and prosperity than before. (Mahàbhàrata, Vana Parva, Chapters 52 to 79).

#<DAMAYANTä II># The daughter of Pramloca. See Vi÷vakarmà, 2nd para.

#<ôAMBARA># One of the two attendants given by Brahmà to Subrahmaõya. The other attendant's name is âóaübara. (M.B. øalya Parva, Chapter 45, Verse 39).

#<DAýBHA># A dànava or asura. Daübha was the son of Vipracitti an asura born to Ka÷yapa by his wife Danu. This Daübha is the father of øaïkhacåóa, an asura. Daübha received from their teacher øukra, the spell known as the famous Viùõumantra and went to Puùkaratãrtha and did penance there for one lac of years. It was due to this penance that the son øaïkhacåda was born to him. (Devã Bhàgavata, Skandha 9).

#<DAýBHODBHAVA># See Para÷uràma, Para 10, subsection 2.

#<DAýBHODBHAVA># An ancient emperor. He was a mighty warrior prince. He brought the whole world under control. At last there was nobody left to fight with. So he walked about challenging everybody he met with. But none dared to fight with him. Then Brahmà advised him to challenge Nara Nàràyaõas who were doing penance on the northern-most point of the earth. So the emperor went with his mighty army to Gandhamàdana and informed Nara and Nàràyaõa of his desire to fight. They said that they were mere hermits and that they had no power to fight. But Daübhodbhava was not satisfied. Finally Nara and Nàràyaõa took some iùãkà grass and began to fight the emperor with it. Though the army of the emperor was mighty and vast it could not stand against the grass in the hands of the hermits. Finally the emperor admitted failure and bowed before the hermits. They advised him not to be arrogant in future and to lead a pure life. Hearing the exhortations of the hermits the emperor became a devoted man. He returned to his palace and led a life of righteousness. (M.B. Udyoga Parva, Chapter 96).

#<DAMI># A famous holy place. Brahmà usually sits in this place and worships Mahe÷vara. In Mahàbhàrata, Vana Parva, Chapter 82, Stanza 72, it is mentioned that all the sins of those who bathe in this place will be washed away.

#<DAýøA># The giant who took birth as the worm 'Alarkkaü'. This giant came in the shape of a beetle and pierced the leg of Karõa, the disciple of Para÷uràma. Daü÷a once kidnapped the wife of Bhçgu, and the hermit cursed the giant and turned him to a beetle. He also said that Parame÷vara would absolve him from the curse. (See Karõa, Para 4).

#<DâMODARA># ørã Kçùõa. When ørã Kçùõa was a small boy, Ya÷odà tied him to a mortar-stone. The boy ran about, dragging the heavy stone with him and the rope snapped. Part of the rope still remained round his abdomen. From that he got the name Dàmodara. "Dama" means rope and "Udara" means abdomen. (See Kçùõa).

#<DâMO{??}># I. A sage in the assembly of Yudhiùñhira. Once he met ørã Kçùõa who was on his way to Hastinàpura. (M.B. Sabhà Parva, Chapter 4, Verse 13).

#<DâNADâRI># A town in ancient India. (M.B. Bhãùma Parva, Chapter 50, Verse 52).

#<DâNAM># Gift. In ancient India a spiritual significance was attached to dànam. (offering of a free gift). One who gave water was said to achieve contentment; one who gave food, eternal happiness; one who gave land, government of the country; one who gave gold would attain longevity; one who gave a house would get domestic felicity; one who gave silver would get physical beauty; one who gave clothes would reach candraloka; one who gave a horse would attain the world of the A÷vinãdevas; one who gave bulls would get prosperity; one who gave cows would reach såryaloka; according to Manusmçti.
     "vàridastçptimàpnoti sukhamakùayyamannadaþ / tilapradaþ prajàmiùñàü dãpada÷cakùuruttamam // bhåmido bhåmimàpnoti dãrghamàyur hiraõyadaþ / gçhadogryàõi ve÷màni råpyado råpamuttamam // vàsoda÷candrasàlokya-ma÷visàlokyama÷vadaþ / anaóuddaþ ÷riyampuùñàm godo bradhnasya viùñapam //" (Manusmçti, Chapter 4).
     According to Manu, the âcàrya, the rewards obtained by offering the following articles as "Dànam" are as follows:--
     Articles offered as Dànam     Reward obtained by dàtà (giver).
     Vehicle--bed     Virtuous wife.
     Refuge (shelter)     Prosperity.
     Corn     Eternal happiness.
     Brahmaj¤àna     Brahmasàyujya. (See also Nakùatrayoga and Merudàna).

@<[Page 200a]>@

#<DâNAVA># Dànavas are the sons born to Ka÷yapa Prajàpati by his wife Danu and their descendants. (See under Danu).

#<DANâYUS># A daughter of Dakùaprajàpati. Ka÷yapaprajàpati married Danàyus. Four sons Vikùara, Bala, Vãra and Vrata were born to her. (M.B. âdi Parva, Chapter 65).

#<DAöôA I># A king who was the son of Ikùvàku. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 45, that this King was the rebirth of Krodhahantà, an asura.
     1) %<Birth.>% Ikùvàku had one hundred sons. Of them Vikukùi, Nimi and Daõóa were famous. Daõóa became a famous archer when he grew up. In the Brahmàõóa Puràõa mention is made that this King Daõóa took part in the Devàsura battle (Battle between the gods and the demons) and killed several thousand asuras (demons).
     2) %<Administration.>% The king Ikùvàku gave his son Daõóa the country between the mountains Himàlaya and Vindhya and anointed him the King of that country. Daõóa built a capital city known as Madhumatta and began to rule the country. He had an army of Caturaïga (four parts, elephant, chariot, horse and infantry). The hermit øamana was the priest of King Daõóa. (Uttararàmàyaõa).
     3) %<The origin of Daõóakàranya (the forest of Daõóaka).>% Daõóa once raped Arà, the daughter of hermit øukra, who had been doing penance in a forest in the middle of the country of Daõóa. øukra the hermit got angry and destroyed the country of Daõóa by a shower of fire. From that day onwards that country was known as Daõóakàraõya. (For further information see under Arà).

#<DAöôA II>#
     1) %<General information.>% Another Kùatriya King of ancient India. He was the son of the King Vidaõóa. In Mahàbhàrata, âdi Parva, Chapter 185, it is mentioned that Vidaõóa and Daõóa had attended Draupadã Svayaüvara (the marriage of Draupadã).
     2) %<Other information.>% (1) Bhãmasena defeated the King Daõóa. (M.B. Sabhà Parva, Chapter 307, Stanza 177).
     (2) This King Daõóa was the brother of Daõóadhara, the king of Magadha. Daõóadhara and Daõóa were killed by Arjuna in battle. (M.B. Karõa Parva, Chapter 18, Stanza 16).

#<DAöôA III># An attendant of the Sun. (M.B. Vana Parva, Chapter 3, Stanza 68).

#<DAöôA IV># A warrior of the kingdom of Cedi. He fought on the side of the Pàõóavas against the Kauravas and was killed by Karõa. (M.B. Karõa Parva, Chapter 56, Stanza 49).

#<DAöôA V># A synonym of Mahàviùõu. (M.B. Anu÷àsana Parva, Chapter 149, Stanza 105).

#<DAöôA VI># (DAöôAKA). A thief who had made the world tremble in the Dvàpara yuga. This wicked Daõóaka used to steal the wealth of the Bràhmaõas, kill those who trusted him, speak lies, rape the women of others, drink liquor, eat the flesh of cows, mingle with wicked people and do various other sinful deeds daily. Daõóa once went to a Vaiùõavite temple to commit robbery. When he reached the steps of the temple he wiped his legs which were wet, on the ground and a small depression that was there, was levelled by the drawing of his legs. He broke the lock with an iron rod and entered the temple. Inside the temple he saw Kçùõa, clad in yellow robes lying on a beautiful cot, with his spouse Ràdhà. The thief instantly bowed before the spouse of Ràdhà. By this act his sins were washed away. Still impelled by his evil nature, he took the silk garment of Kçùõa, spread it on the ground, collected as many things as he could take, placed them in the garment and making them into a bundle, got out of the temple with shaky feet. The bundle fell on the ground with a loud noise. Hearing the noise the neighbours woke up and looked out. The thief began to run and was bitten by a poisonous snake and fell down dead. The men of Yama (God of death) tied the spirit of the thief with a rope and took him before Yama. Citragupta looked into his accounts and informed Yama that he had committed all the sins. Yama asked if there was any good deed to his account. Then Citragupta said "When this great sinner was going to commit theft in a Vaiùõavite temple, at the steps of the temple, he levelled a pit by the mud on his leg, and that single good deed on his part has wiped out all his sins." Hearing this Yama gave him a golden seat and showed hospitality and then bowed before him and said "By the soil on your legs you have purified my abode today. I am grateful to you. Now you may go to the blissful world of Viùõu where there are no deaths or births or sorrow". Hearing this Daõóa entered Vaikuõñha. (Padma Puràõa, Chapter 1).

#<DAöôA VII># A giant (Ràkùasa). This giant Daõóa was born to the giant Sumàli, by his wife Ketumatã. The nine ministers of Ràvaõa, named Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa, Supàr÷va, Saühràda, Pràkvàña and Bhàsakarõa were brothers of this Daõóa. (Uttara Ràmàyaõa).

#<DAöôAM I># A divine weapon of Kàla (Yama). It is mentioned in Mahàbhàrata, Vana Parva, Chapter 41, Stanza 26 that King Yama had presented this weapon to Arjuna.

#<DAöôAM II># A holy place on the bank of river Pampà. Those who bathe in this holy place will get the fruits of giving a thousand cows as Gift. (M.B. Vana Parva, Chapter 85, Stanza 15).

#<DAöôAM III># One of the four expedients. The four expedients are Sàma, Dàna, Bheda and Daõóa. A king should subdue an enemy by resorting to these four expedients. Of the four expedients, sàma and daõóa are considered to be the best.
     "sàmàdãnàmupàyànàü caturõàmapi paõóitàþ / sàmadaõóau pra÷aüsanti nityaü ràùñràbhivçddhaye. //" (Manusmçti, Stanza 109).
     Wise people say that, of the four expedients Sàma and Daõóa are the most effective for the prosperity of the country.

#<DAöôABâHU># A warrior of Subrahmaõya (M.B. øalya Parva, Chapter 45, Stanza 73).

#<DAöôADHARA I># A Kùatriya King of Magadha. The following information about this King is available from the Mahàbhàrata.
     1) Daõóadhara was born as the rebirth of a giant known as Krodhavardhana. (M.B. âdi Parva, Chapter 67, Stanza 46).
     2) Bhãmasena, during his conquest of the countries, overcame King Daõóadhara and his brother Daõóa. (M.B. Sabhà Parva, Chapter 30, Stanza 17).
     3) In the battle between the Pàõóavas and the Kauravas, Daõóadhara fought from the back of an elephant against the Pàõóavas. When Daõóadhara began to exterminate the army of the Pàõóavas, ørã Kçùõa persuaded Arjuna to fight against Daõóadhara, who was killed in the fight. (M.B. Karõa Parva, Chapter 8, Stanzas 1 to 13).

#<DAöôADHARA II># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed this Daõóadhara in the battle of Kurukùetra. (M.B. Karõa Parva, Chapter 84, Stanza 5).

#<DAöôADHARA III># A king who helped the Pàõóavas. Very often the name Maõimàn also occurs along with the name of Daõóadhara. They might have been brothers or sons of the same father by separate mothers. In the Mahàbhàrata, âdi Parva, Chapter 186, Stanza 7, mention is made that these two had been present at the marriage of Draupadã. Droõàcàrya killed both of them in the battle of Bhàrata. (M.B. Karõa Parva, Chapter 6, Stanza 13).

#<DAöôADHARA IV># A warrior born and bred in the country of Pà¤càla. He kept the rear of the army of Yudhiùñhira in the battle of Bhàrata against the Kauravas. He died by an arrow of Karõa. (M.B. Karõa Parva, Chapter 49, Stanza 27).

#<DAöôAGAURä># A celestial maid. When Arjuna visited devaloka, there was a dance of this woman in honour of him. (M.B. Vana Parva, Chapter 43, Stanza 29).

#<DAöôAKA># See Daõóa VI.

#<DAöôAKARA># A øådra who had saved himself from going to hell by taking the vow called Viùõupa¤caka. This øådra who lived in the tretàyuga had done a good deal of wicked deeds. Finally he accepted the advice of Bràhmaõas and performed the vow of Viùõupa¤caka and because of the vow he attained heaven. (Padma Puràõa, Chapter 23).

#<DAöôAKâRAöYA># A forest in the Indo-Gangetic Valley. For the story of how this place became a great forest see under Arà.
     %<Other information.>% (1) This is a holy place. He who takes bath in this place would get the fruits of giving a thousand cows as gift. (M.B. Vana Parva, Chapter 85, Stanza 41).
     (2) During the time of the forest life of ørã Ràma he made his cottage in this forest and stayed there for a while. It was in this forest that a part of the body of øårpaõakhà was cut off and the infantry of fourteen thousand giants who came under the leadership of Khara, Dåùaõa and Tri÷ira was completely destroyed. Sãtà was stolen, Màrãca was killed by ørã Ràma, and Jañàyu died by the sword of Ràvaõa in this forest of Daõóakàraõya. (M.B. Vana Parva, Chapters 277 to 279.)

#<DAöôAKETU># A warrior who fought on the side of the Pàõóavas. Daõóaketu fought on the back of an attractive horse. (M.B. Droõa Parva, Chapter 23, Stanza 68).

#<DAöôANäTI># (The laws of chastisement). Daõóanãti is the law of punishment given to the subjects by Kings of ancient India. According to the criminal laws of ancient India, fining a man upto two hundred and fifty paõas (a coin) was called Prathama øàhasa daõóa (first degree of punishment) and fining up to five hundred paõas was called Madhyama Sàhasa daõóa (medium punishment) and fining upto thousand paõas was called Uttama Sàhasa daõóa (highest degree of punishment). If a man complains to the King that his property is stolen, when actually it is not stolen, the man will be fined the amount that is said to have been stolen. There was another law, that the owner of the stolen property and the thief would have to pay double the amount they admit, if the amount shown in the complaint differed from the actual amount stolen. For appearing as false witness, the three classes of non-Brahmins were punished with fine and if he was a Brahmin he would have to be cast out of the society. The King ordered that if one spent the property entrusted with him for keeping, the owner of the property would have to be paid double the amount. If one says that he has given the property for keeping when actually it is not, the person will have to be punished as if he were a thief. If a man spends an amount without knowing that it was the property of others, the man will have to be acquitted of the charge.
     If an artisan has received money in advance for a particular product and fails to give the thing at the stipulated time the King will fine the artisan one svarõa. If a man received money in advance on a promise to do a particular work and if he fails to do the work he will be fined one Kçùõala of gold. (One Kçùõala weighs three yavagrains). If a man conceals his diseases and marries a damsel, she will be considered as a spinster and the man will be fined two hundred paõas. If a cowherd agrees to look after the cows of another receiving pay and food and refuses to return the cow to the owner the King will fine him hundred paõas. If a Kùatriya scoffed a Bràhmaõa the fine imposed would be hundred paõas. If it is a Vai÷ya the fine will be two hundred paõas. If it is a øådra he will be put to death. If a Brahmin scoffs a Kùatriya the fine is fifty paõas. If a øådra scoffs a Vai÷ya the fine is twentyfive paõas. If a Brahmin scoffs a øådra the fine is only twelve paõas. If a øådra scoffs a Kùatriya his tongue should be cut off. If a øådra advises a Brahmin, he may inflict any punishment on the øådra.
     If a øådra wronged a Brahmin, the øådra might be punished by cutting off the organ which was employed in the crime. If one spat at a Brahmin, the two lips of the culprit might be cut off. If a man passed urine on a Brahmin the culprit would have his penis cut off. If a øådra sits on the seats of the upper classes his buttock will have to be cut off. If one slays cow, elephant, camel or horse half of his limbs will have to be cut off. Cutting across a road, changing of boundaries, making the water of pools and ponds impure etc. will have to be punished with a fine of two suvarõas. (Agni Puràõa, Chapter 227).

#<DAöôAPâöI I># A king of the family of Yayàti. This King was the son of Vibhãnara and the father of Nimi. (Bhàgavata, Skandha 10).

#<DAöôAPâöI II># The son of Pauõóraka, the King of Kà÷i. ørã Kçùõa killed Pauõóraka. As his son Daõóapàõi was not powerful enough to kill ørã Kçùõa, he performed the sacrifice of Mahe÷vara yaj¤a. Being pleased at the sacrifice øiva created Kçtyà in the sacrificial fire and sent her to Dvàrakà to destroy ørã Kçùõa, who aimed his Sudar÷ana cakra (wheel-weapon) at her. She ran to Vàràõasã, where the wheel turned Kçtyà and everybody with her to ashes. (Padma-Puràõa, Uttara Kàõóa, Chapter 278).

#<DANDAøæKA># A hell. See the para Naraka under Kàla.

#<DAöôI I># A son of Dhçtaràùñra. Mention is made about him in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 103.

#<DAöôä II># A god. This god is worshipped as a waiter of the Sun. The sun is consecrated in a chariot of one wheel, yoked with seven horses, and wearing two lotus flowers. On the rightside of the Sun his waiter Daõóã will be standing as door-keeper with ink and pen in his hand, and on the left his waiter Piïgala will be standing with a stick in his hand. These two gate-keepers are the two gaõas of the Sun. (Agni Puràõa, Chapter 51).

#<DAöôä III># A famous critic and writer of Sanskrit literature. He lived in the 6th century B.C. His critical work Kàvyàdar÷a made him famous. There are three chapters in this book. The first chapter is about criticism of poetry and the use of idioms. The second chapter deals with figurative language. The third chapter deals with alliteration and rhyme and the flaws in poetry.
     'Da÷akumàracarita', is supposed to be another work of Daõóã. (History of Classical Sanskrit Literature).

#<DâNTA># Son of Bhãma, King of Vidarbha. This prince was the brother of Damayantã. (M.B. Vana Parva, Chapter 53, Verse 9).

#<DâNTâ># An apsaras of Alakàpurã. Once she danced in honour of the sage Aùñàvakra. (M.B. Anu÷àsana Parva, Chapter 19, Verse 45).

#<DANTADHVAJA># The son of Manu Tàmasa. Once Daõóadhvaja gave as oblation his flesh and blood in fire, to get children. But it was of no use. So he put his hair of the body, of the head, his sinews, the marrow of the bo{??}es, and liver and sperm in the fire. When the sperm was put in the fire there was a voice 'Don't' and with that the king fell dead. And instantly seven luminous children came out from the fire. They began to cry aloud. Hearing their cry Brahmà came there and anointed them as the Maruts (wind gods). They were the maruts of Tàmasamanvantara. (Vàmana Puràõa, Chapter 72).

#<DANTAVAKTRA I># A Kùatriya king of Kàråùa. He was the rebirth of the daitya (asura) Krodhava÷a. (M.B. âdi Parva, Chapter 67, Stanza 62).

#<DANTAVAKTRA II># He was the rebirth of Vijaya, one of the two door-keepers of Mahàviùõu, Jaya and Vijaya. (For full particulars see under Jaya).
     Dantavaktra was a contemporary king of ørã Kçùõa. Dantavaktra died in a battle with ørã Kçùõa and returned to Vaikuõñha (the abode of Viùõu).

#<DANTIMUKHA># An asura (demon). This asura was killed in a fight with Subrahmaõya. (Skanda Puràõa, Asura Kàõóa).

#<DANU I>#
     1) %<General information.>% Danu, the daughter of Dakùa was married to Ka÷yapa Prajàpati. It is mentioned in Mahàbhàrata that the Dànavas (demons) were born from Danu.
     2) %<Sons.>% One hundred sons were born to Danu. The following are the important among them.
     1. Vipracitti 3. Namuci
     2. øibara 4. Pulomà
     5. Asilomà 20. A÷vagrãvan
     6. Ke÷i 21. Såkùma
     7. Durjaya 22. Tuhuõóa
     8. Aya÷÷iras 23. Ekapàd
     9. A÷va÷iras 24. Ekacakra
     10. A÷va÷aïku 25. Viråpàkùa
     11. Garga 26. Harihara
     12. Amårdhà 27. Nicandra
     13. Vegavàn 28. Nikumbha
     14. Ketumàn 29. Kapaña
     15. Svarbhànu 30. øarabha
     16. A÷va 31. øalabha
     17. A÷vapati 32. Sårya
     18. Vçùaparvan 33. Candra.
     19. Ajaka
     (This sun and the moon (Sårya and Candra) are not the planets).
     From the sons named above ten families of Dànavas (asuras) arose. The founders of the families are mentioned below:
     1. Ekàkùa 6. Tapana
     2. Amçtapa 7. øara
     3. Pralamba 8. Mahàhanu
     4. Naraka 9. Garviùñha
     5. Vàtàpi 10. Dãrghajihva
     All the dànavas or Asuras belong to one of these ten families. (M.B. âdi Parva, Chapter 65).

#<DANU II># A King. Two sons Rambha and Karambha were born to this king. (See Karambha).

#<DARADA I># King of an ancient country known as Bàlhãka. It is stated in Mahàbhàrata âdi Parva, Chapter 67, Stanza 58 that this King was the incarnation of a portion of the asura named Sårya. At the time of his birth the earth was cleaved because of his weight.

#<DARADA II># An ancient country in North East India. The people of this country were called the Daradas. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 27, that Arjuna conquered this country during his conquest of countries. The Daradas paid tribute to Yudhiùñhira. During their forest-life the Pàõóavas had passed through the country of the Daradas. At the beginning of the Bhàrata-battle, the Pàõóavas had sent invitation to the Daradas also. But they fought on the side of the Kauravas. Mention is made in Mahàbhàrata, Droõa Parva, Chapter 70, Stanza 11 that ørã Kçùõa had conquered the Darada country. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 121, that in the battle of Bhàrata the Daradas attacked Sàtyaki and that Sàtyaki killed them.

#<DARADA III># A tribe. At first they were Kùatriyas. They grew jealous of the Bràhmaõas and so they were changed to øådras. (M.B. Anu÷àsana Parva, Chapter 35, Stanza 17).

#<DâRADAM># A place in ancient India. There is a reference to this place in Mahàbhàrata, øalya Parva, Chapter 50, Verse 50.

#<DARBHI># An ancient hermit. This hermit built a tãrtha (bath) named Ardhakãla in Kurukùetra. It is believed that anybody who bathed in this place and fasted could learn the mantras (spells and incantations) and become a Bràhmaõa. It occurs in the Puràõas that the hermit Darbhi has brought the four oceans to this bath. (M.B. Vana Parva, Chapter 83, Stanza 54).

#<DARDDURA># A mountain. The deity of this mountain is said to be sitting in the council hall of Kubera (the god of wealth) and worshipping him, according to Mahàbhàrata, Sabhà Parva, Chapter 1, Stanza 35.

#<DâRI># A serpent born in the family of Dhçtaràùñra. This serpent fell into the sacrificial fire of Janamejaya and was burnt to death. (Mahàbhàrata, âdi Parva, Chapter 57, Stanza 16).

#<DARIDRA># A king born in the family of Yayàti. He was the son of Dundubhi and father of Vasu. (Bhàgavata, Navama Skandha).

#<DARPA># A king of the family of Yayàti. (Bhàgavata, Skandha 9).

#<DARøAKA># A country in ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 53).

#<DâRUKA I>#
     1) %<ørã Kçùõa's charioteer.>% In the Mahàbhàrata, we come across few persons who excel Dàruka in their skill as charioteers. We find the following details about him in the Mahàbhàrata:--
     1) When ørã Kçùõa fought against King øàlva, Dàruka was over-whelmed by øàlva's arrows. (M.B. Vana Parva, Chapter 21, Verse 5).
     2) At the time of the battle at Kurukùetra, hearing the sound of ørã Kçùõa's conch-shell, Dàruka drove his chariot and brought it before ørã Kçùõa. (M.B. Droõa Parva, Chapter 147, Verse 45).
     3) When Sàtyaki fought with Karõa, Dàruka drove Sàtyaki's chariot. At that time he proved his extraordinary skill in charioteering. (M.B. Droõa Parva, Chapter 147, Verse 54).
     4) After being attended by Dàruka, ørã Kçùõa's chariot horses flew up into the Heavens. (M.B. Mausala Parva, Chapter 3, Verse 5).
     5) It was Dàruka who informed the Pàõóavas that the Yaduvaü÷a had perished. On his return, he accompanied Arjuna in his journey to Dvàrakà. (M.B. Mausala Parva, Chapter 5).

#<DâRUKA II># A charioteer of Mahiùàsura. (Devã Bhàgavata, Pa¤cama Skandha). For further details about this Dàruka, see under Ghaõñàkarõa.

#<DâRUKA III># A son of Garuóa. (M.B. Udyoga Parva, Chapter 101, Verse 9 contains a reference to this Dàruka).

#<DâRUöAM># A naraka (hell). See under Naraka.

#<DâRVA># A Kùatriya king of the land called Dàrvam. Opinion is divided as to whether Dàrvam is the name of a land or of a caste. (M.B. Sabhà Parva, Chapter 27, Verse 18).

#<DâRVA># A country in Ancient India. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 54.

#<DâRVâDHISâRA(S)># A low class people. (M.B. Droõa Parva, Chapter 93, Verse 44).

#<DâRVAý># The word Darvas indicates a particular class of Kùatriyas. In Mahàbhàrata, Sabhà Parva, Chapter 52, Stanza 13, it is said that the Kùatriyas of this family had presented Dharmaputra with a large quantity of wealth.

#<DâRVä># An ancient town in India. (M.B. Bhãùma Parva, Chapter 9, Verse 54).

#<DARVäSAðKRAMAöA># A holy place. Those who visit this place will get the fruits of performing the sacrifice of A÷vamedha and will attain heaven. (Mahàbhàrata, Vana Parva, Chapter 84, Stanza 45).

#<DâøA># A country in Ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 56).

@<[Page 203b]>@

#<DâSA># A term used as a suffix to the name of a øådra. In ancient India the rule was that the proper suffix for a Brahmin's name should be 'øarmà', for a Kùatriya's name, 'Varmà', for a Vai÷ya's name, 'Gupta' and for a øådra's name, 'Dàsa'. (See under Càturvarõya).

#<DAøADRYU># A hermit. It is mentioned in ègveda, Maõóala 1, Anuvàka 7, Såkta 33 that Da÷adryu was a valiant hermit.

#<DAøAGRäVA># Ràvaõa. (See under Ràvaõa).

#<DAøAJYOTI># A son of the King Subhràñ. Mention is made about him in Mahàbhàrata, âdi Parva, Chapter 1, Stanza 44.

#<DAøAMâLIKA># A country in Bhàrata. (M.B. Bhãùma Parva, Chapter 9, Stanza 66).

#<DAøAMUKHA RâVAöA># Ràvaõa, the enemy of ørã Ràma. (See under Ràvaõa).

#<DAøâNANA># See under Ràvaõa.

#<DâøARâJA># Foster-father of øantanu's wife, Satyavatã. His actual name was Uccaiþ÷ravas. For detailed story see under Satyavatã.

#<DâøRâJ¥A># A great war which took place in India in ancient times. It was a terrible clash between the âryans who lived in Pa¤canada and the primitive inhabitants of India, before the ègveda period. Sudàs, the king was the adversary of the âryans. Among the relatives of Sudàs were âryans and non-âryans. It was the people under Sudàs who got victory in this war. Anyway, with this war, (Dà÷aràj¤a), a new mixed race of people came into being in North India, which was composed of the âryans and the primitive inhabitants of the country. The Hindus are the descendants of this mixed race. (ègveda).

#<DAøARATHA># (Nemi). A famous king of the Ikùvàku dynasty. He was the father of ørã Ràma.
     1) %<Genealogy.>% Descended from Viùõu in the following order. Brahmà--Marãci--Ka÷yapa--Vivasvàn--Vaivasvata Manu--Ikùvàku--Vikukùi--øa÷àda--Kakutstha--Anenas--Pçthulà÷va--Prasenajit--Yuvanà÷va--Màndhàtà--Purukutsa--Trasadasyu--Anaraõya--Harya÷va--Vasumanas--Sudhanvà--Traiyyàruõa--Satyavrata (Tri÷aïku) Hari÷candra--Rohità÷va--Hàrãta--Cu¤cu--Sudeva--Bharuka--Bàhuka--Sagara--Asama¤jas--Aü÷umàn--Bhagãratha--Sçtanàbha--Sindhudvãpa--Ayutàyus--ètuparõa--Sarvakàma--Sudàs--Mitrasaha--(Kalmàùapàda)--A÷maka--Målaka--Khañvaïga (Dilãpa; Dãrgha bàhu)--Raghu--Aja--Daa÷ratha.
     2) %<Birth.>% Da÷aratha was the son of Aja, of the family of Ikùvàku, born of his wife Indumatã.\<*>\
     3) %<Da÷aratha's hunt.>% Once during the early part of his life Da÷aratha was walking through a forest engaged in hunting. He reached the bank of the river Sarayå. It was evening and the forest was thick. He walked in search of wild animals. The night was advancing and darkness getting thicker. Then he heard a sound from the river as if an elephant was drinking water. Thinking it to be an elephant Da÷aratha sent an arrow in the direction from which the sound came. Instantly he heard a man crying with pain. The king was disappointed. He ran to the spot and saw a hermit boy lying in a pool of blood beating his limbs on the ground and crying. The waterpot he had been dipping in the water lay close by. In answer to the questions of the King, the hermit boy whose name was øravaõa,\<**>\ said, "Oh King! What wrong have I done? My parents are sitting thirsty and blind with age, in the hermitage closeby. I, their only son, was dipping the pot to take water to them, when you sent the arrow at me. So, please take some water to them in this pot and console them."
     Hearing this, with tears the King drew out the fatal arrow from the body of the boy and with that the boy øravaõa said good bye to the world. Da÷aratha took water in the pot and went in search of the hermitage in the darkness. With difficulty he found out the hermitage and as he drew near, the aged parents of the boy heard his footsteps and called him eagerly. The King, with tearful eyes told them what had happened. There was loud wailing and crying in the hermitage. According to their wish the King took them to where their son lay. Then the King made a fire and placed the dead body of the boy in it. The aged and blind parents cursed Da÷aratha, "You also will die of loss of children". Then they also entered the fire and were burnt along with their son's dead body. (Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Sarga 63).
     4) %<Marriage.>% Da÷aratha had three wives, named Kau÷alyà, Kaikeyã and Sumitrà.
     5) %<Kaikeyã given a boon.>% There was a great battle in the world of the gods between the asuras and the gods. According to the request of the devas, Da÷aratha went to the world of the devas to help them. Kaikeyã also went with Da÷aratha. In a severe fight with øambara, an asura, Da÷aratha fell down unconscious. Kaikeyã took him away from the battle-field. When he recovered the King got into the chariot and fought more fiercely than before. This time the wheel-bolt of one of the wheels of the chariot of Da÷aratha slipped away. Without informing her husband of this danger, Kaikeyã inserted her finger into the bolt-hole and prevented the wheel from sliding away. The King won the battle. After the battle, when the King came to know of the services rendered by Kaikeyã, he promised her two boons. Kaikeyã told the King that she would ask for them later, when she needed them. Then they returned to Ayodhyà. (Vàlmãki Ràmàyaõa, Sarga 9, Kaüpa Ràmàyaõa, Bàla Kàõóa).
     6) %<Administration of Da÷aratha.>% The capital of Da÷aratha's kingdom of Kosala, was Ayodhyà. This city was situated on the bank of river Sarayå. Da÷aratha was as famous in Ayodhyà as Indra was in the realm of the gods. There were palaces in Ayodhyà for the kings who brought tribute to stay. In short, as mentioned in Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 5, Ayodhyà was the heaven on earth.
     7) %<Ministers.>% Da÷aratha had eight ministers, Sçùñi, Jayanta, Vijaya, Siddhàrtha, Ràùñravardhana, A÷oka, Dharmapàla, and Sumantra. (Agni Puràõa, Chapter 6).
     8) %<The name Da÷aratha.>% The real name of Da÷aratha was Nemi. Once the unattackable and invincible asura øaübara conquered the throne of Indra. At the request of Brahmà and the gods, this King reached heaven and destroyed the armies of the asuras very easily. øaübara got angry, assumed ten shapes and attacked the King from ten points at the same time. The king confronted the ten øaübaras at ten points, at the same time, and killed all of them at the same moment. Because he faced his chariot to ten points at the same time and fought with enemies on those ten points Brahmà appreciated his valiant fighting and charioteeering and gave him the name 'Da÷aratha' (one who is capable of driving the chariot to ten points at the same time). Thus his original name was forgotten and he came to be known only by the name given him later. (Kaüpa Ràmàyaõa, Yuddha Kàõóa).
     9) %<Birth of Sons.>% Kausalyà was the first wife of Da÷aratha. She was the daughter of the King of Uttara Kosala. A daughter named øàntà was born to Da÷aratha by Kausalyà. After this, no sons or daughters were born to Da÷aratha for a long time.
     At this juncture Lomapàda, the king of Aïga who was the class-mate and a great friend of Da÷aratha, came to Ayodhyà on a friendly visit. He also had no children. So he entreated Da÷aratha to give øàntà to him as a foster-daughter. Thus he took away øàntà to Aïga. Lomapàda gave øàntà in marriage to èùyaùçïga a hermit. (See under èùya÷çïga).
     As Kausalyà was childless Da÷aratha brought as his wife Kaikeyã the daughter of the King of Kekaya and sister of Yudhàjit. Still no children were born to them. He was much disappointed. At last he married again and brought Sumitrà the princess of Kà÷i. Of these three, Kausalyà was the chief wife.
     Though he had three wives, Da÷aratha still remained childless. The King and his queens spent their days in sorrow for a long time. The King remembered the curse he had incurred when he was young. The curse was that as they had died with sorrow at the death of their son øravaõa, the same thing would happen to me. So he believed that sons would be born to him.
     He performed several devotional acts to get children. Finally he gave up all kingly pleasures and began to lead an ascetic life. He built a temple for his own use and consecrated the idol of Mahàviùõu in it. Then entrusting the administration of the Kingdom to his ministers he and his wives engaged themselves in daily devotion and meditation in the temple. Then the King decided to perform the sacrifice of Putrakàmeùñi (sacrifice for getting children) by the hermit èùya÷çïga under the guidance of Vasiùñha. The King informed èùya÷çïga of his decision. èùya÷çïga could not refuse the King's request as the king was his father-in-law. Moreover Lomapàda and øàntà also requested the hermit to comply with the desire of Da÷aratha. So èùya÷çïga came to Ayodhyà and the sacrifice of Putrakàmeùñi was begun. The air vibrated with the recitation of mantras (spells and incantations) and the Veda Såktas. The hermit uttered the divine spell of Putrakàmeùñi and offered oblations in the sacrificial fire. Then a wonderful and luminous figure came out of the fire with a pot containing a pudding of ambrosia, and placed the pot before èùyaùçïga and then disappeared in the sacrificial fire. When the wonderful figure disappeared, èùya÷çïga took the pot of pudding and gave it to Da÷aratha with prayer and incantations. Da÷aratha received the golden pot and in accordance with the instruction of the hermit, divided the pudding between his first wife Kau÷alyà and second wife Kaikeyã, both of whom gave half of their share to Sumitrà. Thus the three wives ate the divine pudding and by and by all of them became pregnant. Kau÷alyà and Kaikeyã gave birth to a son each and Sumitrà gave birth to two sons. The son of Kau÷alyà was called Ràma, the son of Kaikeyã was named Bharata and the sons of Sumitrà were called Lakùmaõa and øatrughna. (Kaüpa Ràmàyaõa, Bàla Kàõóa).
     10) %<The boon of øani (Saturn).>% Astronomers are of opinion that famine will occur in the world for the period of twelve years, when the planet øani (Saturn) comes into the orbit of Rohiõã (a star). But now the planet Saturn does not come into the orbit of the star Rohiõã. There is a story in the Padma Puràõa, which states that this happened so because of a boon øani had given to Da÷aratha.
     During the regime of Da÷aratha the planet øani approached the orbit of Rohiõã. Experts in astronomy said that the earth would be ruined by famine etc. if øani cleft the star Rohiõã. Hearing this Da÷aratha took his bow and arrows, got into his chariot, and started for the firmament. He travelled for one lac and a quarter of yojanas (leagues) and reached the hind part of Rohiõã, which is beyond the sun. Adorned with golden garments and a golden crown studded with jewels, seated on a golden chariot decorated with precious stones, and a lofty flagpost and yoked with horses of the colour of swan, the king shone in the sky as a second sun. He drew the bow-string right upto his ear and placed in it the arrow of destruction. When the devas and the asuras saw the arrow of destruction they began to tremble with fear. øani came to Da÷aratha and fell before him and said that he would grant any boon to the King, and requested him to recall the arrow of destruction. Da÷aratha told øani that he only wanted øani not to come to the orbit of Rohiõã. øani agreed. From that day onwards øani has never entered the orbit of Rohiõã. (Padma Puràõa, Uttara Kànóa, Chapter 34).
     11) %<Death.>% Ràma and Lakùmaõa with Sãtà went to live in the forest. Sumantra who accompanied them up to the river Ganges, returned to the palace. By then Da÷aratha had fallen down filled with grief. He had never recovered from that state of unconsciousness. At the time of his death Bharata and øatrughna had been away in the kingdom of Kekaya and Ràma and Lakùmaõa in the forest. Thus the curse he incurred in his younger days from the aged hermit, the father of øravaõa, was fully realized.
     12) %<Da÷aratha appears again.>% Ràvaõa was killed in the battle. Sãtà was tested in fire and found sinless. Ràma accepted her, seeing that her conjugal fidelity was not marred. At this time øiva appeared before Ràma in a divine aeroplane. Da÷aratha was seated in that plane clad in pure garments. He took Ràma and Lakùmaõa into his lap and embraced them. He blessed them and Sãtà who was standing with folded hands. Then Da÷aratha disappeared. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 122).
\<*) It is stated in Mahàbhàrata, Vana Parva, Chapter 274, Stanza 6 that 'Ilabilà, was the name of the mother of Da÷aratha.>\
\<**) In Agnipuràõa Chapter 6, it is stated that the name of this hermit boy was Yaj¤adatta.>\

#<DAøâRHA># A king of the Yadu family. He was so famous that his descendants were called the Da÷àrhas. As ørã Kçùõa was born as a descendant in the line of Da÷àrha, ørã Kçùõa is sometimes called Dà÷àrha, in certain places. For genealogy see under Yaduvaü÷a.

#<DâøâRHä I># A woman belonging to Dà÷àrha's family. Vijayà, the wife of Drumanyu, Sudevà, the wife of Vikaõñhana, øubhàügã, the wife of Kuru, Kuntã, the wife of Pàõóu--all these Yàdava women are entitled to the name Dà÷àrhã. (M.B. Sabhà Parva, Chapter 38).

#<DâøâRHä II># In Mahàbhàrata, Sabhà Parva, Dàkùiõàtyapàñha, Chapter 38 we find that the assembly of the Yàdava leaders was known by the name of Dà÷àrhã.

#<DâøâRöA># An inhabitant of the Dà÷àrõa country. This name is also used for addressing King Dà÷àrõa. (M.B. Bhãùma Parva, Chapter 50, Verse 47).

#<DâøâRöA(M)># An ancient country, famous in the Puràõas.
     1) %<General information.>% This country had been divided into two, Eastern Da÷àrõa and Western Da÷àrõa. The modern Patna and the surrounding places comprised Eastern Da÷àrõa and the places of Malva, the Western Da÷àrõa. Some are of opinion that Da÷àrõa comprises the South-East part of the Vindhya mountain. It is mentioned in 'Meghadåta' that Vidi÷à was the capital of Da÷àrõa. The modern name of Vidi÷à is Bhilsà.
     (2) %<Other information regarding Da÷àrõa.>%
     (1) Mention is made in Mahàbhàrata, âdi Parva, Chapter 112, Stanza 25, that once Pàõóu brought the country of Vidi÷à under subjugation.
     (2) At another time Bhãmasena conquered the country of Da÷àrõa. (Mahàbhàrata, Sabhà Parva, Chapter 29, Stanza 5).
     (3) Nakula once conquered this country. (M.B. Sabhà Parva, Chapter 32, Stanza 7).
     (4) King Sudàmà ruled over the country of Da÷àrõa. He had two daughters. Bhãma, the king of Vidarbha married the first one and Vãrabàhu the king of Cedi married the second daughter. Damayantã was the daughter of Bhãma. A daughter named Sunandà was born to Vãrabàhu. (M.B. Vana Parva, Chapter 69).
     (5) Before the battle of Bhàrata, Hiraõyavarmà was the King of Da÷àrõa. øikhaõóinã the daughter of Drupada went in the guise of a male and married the daughter of Hiraõyavarmà. The king of Da÷àrõa who had been deceived thus, attacked Drupada. But the problem was solved because øikhaõóinã actually became a male. (See the word Aübà). (M.B. Bhãùma Parva, Chapter 9, Stanza 41).
     (6) The king of Da÷àrõa took the side of the Kauravas in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 51, Stanza 12).
     (7) Citràïgada was the king of Da÷àrõa at the time of the A÷vamedha sacrifice of Yudhiùñhira. In Mahàbhàrata, A÷vamedha Parva, Chapter 83, it is stated that Arjuna defeated Citràïgada.

#<DAøâøVA># Tenth son of Ikùvàku. He ruled over the city of Màhiùmatã. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 2, Stanza 6, that Da÷à÷va had a son named Madirà÷va.

#<DAøâøVAMEDHA># A holy place situated in Kurukùetra. It is stated in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 14, that those who bathe in this holy place will obtain the fruits of giving a gift of thousand cows.

#<DAøâøVAMEDHIKA(M)># A holy place in Kurukùetra. Those who bathe here will attain Supreme Bliss. (M.B. Vana Parva, Chapter 83, Stanza 64).

#<DAøâVARA># An asura. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 9, Stanza 14 that this asura (demon) serves Varuõa and stays in his palace.

#<DâSERAKA(S)># Members of a Kùatriya tribe. (M.B. Bhãùma Parva, Chapter 50, Verse 47).

#<DâøERAKA(M)># A place-name. It is by observing øràvaõa Dvàda÷ã at a spot to the west of this place that a Vai÷ya attained mokùa (salvation). (See under Sràvaõadvàda÷ã).

@<[Page 206a]>@

#<DâøæRA># A sage. For further details see under øaralomà.

#<DâSä># An important river in India. (M.B. Bhãùma Parva, Chapter 9, Verse 31).

#<DASRA># The first of the gods called the A÷vinãdevas. The two gods Dasra and Nàsatya are known by the collective name A÷vinãdevas. (M.B. øànti Parva, Chapter 208, Stanza 17).

#<DASYU># The ancient dwellers of North India. What we see in ègveda is mostly a history of the âryans from the period of their exodus from the plateau Kumbha till they reached the banks of the Yamunà. The plateau of Kuübha is Kabul. The Dasyus were the first people the Aryans had to confront with after passing the Indus. ègveda bears testimony to the fact that the civilization of the Dasyus was far advanced than that of the âryans. øaübara, King of the Dasyus, was the ruler of hundred cities. All the cities were fortified with strong walls and fortresses, which are described as 'a÷vamayã', 'àyasã', '÷atabhujã' etc. The greatest enemies of the âryans were the 'Paõis' of these cities. They were a particular class of people of these cities. In the 'Nirukta of Yàska' it is mentioned that paõis were traders. Names of many of the Kings of the Dasyus occur in the ègveda. Dhuni, Cumuri, Pipru, Varcas, øaübara and such others are the most valiant and mighty among them. The most important of the several tribes of the Dasyus were the øimyus, the Kãkañas, øigrus and the Yakùus. They are mentioned as the Anàsas in the ègveda. (Anàsas--without nose). Perhaps their nose was flat; more over they are stated as having dark complexion. So it may be assumed that the Dasyus were Dravidians. They talked a primitive language, and they despised sacrificial religion. They did not worship Gods like Indra and others. They possibly worshipped the Phallus, øiva, Devi and the like.

#<DâTAKACCHA># An ancient country on the bank of the river, Narmadà. (Kathàsaritsàgara).

#<DATTA (DATTAKA)># See under Dattàtreya.

#<DATTAMITRA># This is another name of Sumitra the King of Sauvãra. Arjuna, during his conquest of the countries, defeated this King. (M.B. âdi Parva, Chapter 188, Stanza 20).

#<DATTâTMAN># A Vi÷vadeva. (A class of gods concerned with sacrifice to the manes). (M.B. Anu÷àsana Parva, Chapter 91, Stanza 34).

#<DATTâTREYA (DATTA)># A hermit famous in the puràõas.
     1) %<Birth.>% Anasåyà, the wife of hermit Atri gave birth to Dattàtreya. But Dattàtreya was the incarnation of Mahàviùõu.
     There is a story in Brahmàõóa Puràõa how Mahàviùõu came to incarnate as Dattàtreya.
     Once there was a hermit called Aõimàõóavya (Màõóavya). While the hermit was engaged in silent meditation, some robbers passed by that way. The King's men who were chasing the robbers, came to the hermit and asked him about the robbers. The hermit did not break the silence. The King's men, thinking the hermit to be the thief bound his hands and legs and took him to the palace. The King ordered Màõóavya to be killed by piercing his body with a trident. Accordingly a trident was posted on a hill far away and Màõóavya was seated on the tip of it. Màõóavya lay there in agony.
     It was at this time that øãlavatã, famous for her conjugal fidelity, went to the house of a harlot, carrying her husband Ugra÷ravas on her shoulder. When they passed by that way Ugra÷ravas scolded Aõimàõóavya; getting angry at this Aõimàõóavya cursed Ugra÷ravas that he would get his head broken and die before the sun-rise. Sãlavatã became very sorry when she heard the curse and she also cursed. "Let the sun not rise tomorrow". The sun did not rise next day. Everything in the world was in chaos. The devas were flurried. They went to Brahmà. Brahmà took them to øiva. They could not find a solution. So all of them approached Mahàviùõu. The Trimårtis (three gods) told the devas that the problem would be solved, and the devas returned. Brahmà, Viùõu and Mahe÷vara went to øãlavatã. Before seeing øãlavatã, they went to Anasåyà the wife of Atri and sought her help to persuade øãlavatã to recall her curse. Thus Anasåyà and the Trimårtis approached øãlavatã and spoke compassionate and consolatory words. At last øãlavatã recalled the curse. The Trimårtis convinced øãlavatã, that Ugra÷ravas would not die. The pleased Trimårtis asked Anasåyà to ask for any boon. She replied that she did not want any boon except that the Trimårtis should take birth as her sons. Accordingly Mahàviùõu took birth as Dattàtreya, øiva as Durvàsas and Brahmà as Candra, in the womb of Anasåyà. This is how Dattàtreya was born.\<*>\ Dattàtreya did penance from his childhood and became a hermit. (Brahmàõóa Puràõa, Chapters 39 to 44).
     2) %<Kàrtavãryàrjuna and Dattàtreya.>% When Kàrtavãryàrjuna became King Dattàtreya had become very famous. Kàrtavãryàrjuna wanted to obtain supernatural powers. So he called the hermit Garga and asked for his advice. Garga advised him that Dattàtreya was the incarnation of Viùõu and that he would grant his wishes. So Kàrtavãryàrjuna and his wife came to the river Narmadà, and taking bath in the river, began to worship Dattàtreya, who was doing penance closeby. Dattàtreya was pleased and went to Kàrtavãryàrjuna and asked him what his desire was. He requested for thousand hands and to be a youth for ever, and such other things. Dattàtreya granted his wishes. After that Kàrtavãryàrjuna would very often go to the hermit Dattàtreya for his advice. (Brahma Puràõa, Chapter 44).
     3) %<Cursing Ràvaõa.>% Once Ràvaõa went to the hermitage of Dattàtreya. The hermit had placed a waterpot purified by reciting spells and incantations. Ràvaõa stole that waterpot. When the hermit knew this, he cursed Ràvaõa saying, "Since the water, which was evoked by spells and incantations, has fallen on your head, Monkeys will pollute your head by treading on it." (Vàlmãki Ràmàyaõa, Yuddha Kàõóa).
     4) %<Exhortation to the Sàdhyas.>% Mention is made in Mahàbhàrata, Udyoga Parva, Chapter 36, Stanza 4, that the hermit Dattàtreya gave exhortations to the Sàdhyas (the sons of Dharmadeva by his wife Sàdhyà).
     5) A boon for the birth of Nahuùa. See Nahuùa.
\<*) Dattàtreya is known by the name 'Datta' also in the Puràõas.>\

#<DATTOLI># A son born to hermit Pulastya by his wife Prãti. This Dattoli was in his previous birth, Agastya of the Svàyaübhuva manvantara. (Viùõu Puràõa, Aü÷a 1, Chapter 10).

#<DâYAKRAMA (INHERITANCE)># Dàyakrama is the system by which the wealth of parents is received by the heirs. The system of inheritance as described by Manu is as follows:--
     1) After the death of the parents, all the children should divide their wealth among themselves. When either the father or the mother is alive, the sons should not take their wealth.
     2) If the wealth is not divided, the eldest brother should keep the whole of it in his custody and maintain his brothers and sisters like a father.
     3) Of the entire wealth, the eldest brother may take onetwentieth part, the second brother, one-fortieth part and the third brother, one-eghtieth part and the balance is to be divided equally among all of them.
     4) If there are more than three sons, the eldest and the youngest may take one-twentieth and one-eightieth (of the entire wealth) respectively, and each of the other brothers may take one-fortieth. The rest of the property must be divided equally among all of them.
     5) After dividing like this, if there are unmarried sisters, each of the brothers should give one-fourth of his share for their marriage.
     6) The ornaments which the mother had received by way of her dowry etc. may be taken after her death by her unmarried daughters.
     7) If, after his marriage, one of the brothers dies, the brother who keeps his movable and immovable properties, must beget children by the brother's wife and hand over the above properties to her issue. (See under Manusmçti).

#<ôAYâNâKúETRA># A famous temple of Goddess Diana in Epheseus. In Greek mythology Diana (Dayànà) is the goddess of hunting. She is also identified with the Moon Goddess. Being a virgin goddess, she came to be worshipped by virgins who regarded her as their patron. Dayànà (Diana) is one of the beautiful daughters of the supreme God, Zeus. Her idol was worshipped in many places in Greece. There was a famous temple of this goddess in the town of Epheseus. This temple was destroyed in the 3rd Century B.C. by enemies.

#<DEVA(S)># Gods or deities.
     1) %<General information.>% From time immemorial belief in Devas has existed in every country and all religions have lauded their superior nature and power. It was the Hindus and the Buddhists who first applied the term 'Deva' to certain very subtle beings recognised in all religions. The Pàrsi religion (Zaratuùñra) has spoken about seven Devaràjans and their attendants. 'Ameù pentas' is the actual term used for the Devaràja. The Christian religion refers to nine sects of Devas like Sràfi, Kherubi, Dominion, Angel etc. äslam refers to four chief Devas viz. Gabriel, the presiding Deva over revelations, Mikhayel of protection, Asriyal of death and Israfin of resurruction. An important section of the ègveda is Såktas about Devàs like Indra, Mitra, Varuõa, Agni etc. In Yaj¤as etc. Devas occupy a very important place. The Kenopaniùad states that the conceited and haughty Devas were taught a lesson by God. The subject matter of the Kañhopaniùad is the advice given by Yama to Naciketas. The Muõóakopaniùad says that the Devas, man and birds originated from God.\<*>\ There are references about Deva worship in the Smçtis. The Puràõas and Upapuràõas contain scientific discussions, about the origin, work or functions, classes, etc. of Devas. The Mantra÷àstra and Tantra÷àstra deal also about the various sects and class of Devas, their nature, and the worship to be offered to them etc.
     2) %<Christian Devas, Satan and devils.>% Christian religious books commonly use the term Màlàkhas for Devas. Greek mythology contains a story about the Màlàkhas, who did not obey the orders of Jehovah and how He cursed them, turned them into devils and flung them into hell. And, in hell they organised a revolutionary party to fight Jehovah. Many leaders talked on the subject of how to take vengeance on Jehovah. It was nearabout this period that Jehovah created with the dust on earth Adam as his beloved son and settled him in the garden of Aden. God created from the ribs of Adam the woman called Eve, and they lived in Eden quite happily.
     Satan and other leaders in hell decided that the greatest revenge that could be taken upon Jehovah was to create troubles for his dear son, Adam in Eden. Accordingly Satan went to Eden and made Adam and Eve eat the forbidden fruit with the result that Jehovah cursed and turned them into human beings and turned them out of Eden. Milton in his reputed poem Paradise Lost has told the above story in inimitable language.
     3) %<Indian Devas.>% Most of the Indian Devas are the sons of Ka÷yapa Prajàpati by Aditi, daughter of Dakùa Prajàpati. The total number of Devas is 33 crores. The Devas are divided into many classes or sections like âdityas, Vi÷vadevatas, Vasus, Tuùitas, âbhàsvaras, Anilas, Mahàràjikas, Sàdhyas, Rudras, Vidyàdharas, Pitçdevas etc. There are further divisions like Apsaras, Viråpàkùas, Bhadras, Gandharvas, Kuübhàõóas, Ràkùasas, Nàgas, A÷vinãs, Kinnaras, Kiüpuruùas, Pi÷àcas, Guhyakas, Siddhas, Càraõas, Matçs, Kå÷màõóas, Bhåtas, Vetàlas, etc. Yet another division is into Lokapàlas, Lipikas etc. The Devas are classified with special reference to bhåtagaõas like Pçthvã etc. and are, therefore, referred to as Bhådevatàs, Agnidevatàs, Vàyudevatàs, etc. The presiding spirit of Bhådevatàs is Kubera, that of the Jaladevatàs is Varuõa, that of the Agnidevatàs, Vàyubhagavàn and that of the âkà÷adevatas, Indra. And, under them there are various sets of Devas in charge of different departments. Sàdhyas, Vasus, âdityas, Apsaras etc. are âkà÷adevas, Maruttas and Gandharvas, Vàyudevas. Yakùas and Yakùãs are servants of Kubera. Viråpàkùa, Bhadra etc. are Bhådevas. Viråpàkùa supports the earth according to the Vàlmãki Puràõa. Those who protect nidhis (treasures) may also be considered Bhåmidevas.
     There are 33 bosses or presiding spirits for the 33 crores of Devas. Dvàda÷àdityas (12) Ekàda÷arudras (11) Aùñavasus (8) and A÷vinãdevas (2) are the 33 chiefs of Devas. Indra is the chief of all of them.
     4) %<The term Deva.>% The word Deva means light and also play. Devas shine forth, they are also playful. Thus the name is quite apt for them. (See Gràmadevatà).
\<*) Tasmàcca devàþ bahudhà samprasåtàþ sàdhyàþ manuùyàþ pa÷avo vayàüsaþ.>\

#<DEVABHâGA># A king of the Yayàti dynasty. (Bhàgavata Navama Skandha).

#<DEVABHâGAøRAUTâRúA># A çùi, the son of øruta and learned in yaj¤as. He had accurate knowledge as to which parts of the yaj¤a-cow should be distributed to whom, and till death he did not impart this knowledge to anyone. But, sometime afterwards a non-human individual taught the subject to Girija, son of Babhru. (Aitareya Bràhmaõa).
     At the time when the Sç¤jayas and the Kuru kings were living in amity consequent upon the dàkùàyaõa yaj¤a it was this Devabhàga who acted as the priest of both the parties. His theories on Sàvitràgni are quoted in Taittirãya Bràhmaõa.

#<DEVABHRâò># An effulgent Devatà who was the son of Ravi and father of Subhràñ. (âdi Parva, Chapter 1, Verse 42).

#<DEVâDARøA># An àcàrya in the line of Vyàsa's disciples. He was the disciple of Kabandha, and he had many disciples. Medhà, Brahmabali, Sautàyana and Pippalàda were chief among those disciples. (See genealogy of Gurus).

#<DEVADâRUVANA># A holy centre. A dip in the tãrtha here is productive of very good results. (M.B. Anu÷àsana Parva, Chapter 25, Verse 27).

#<DEVADâSA># A rich Vai÷ya extolled much in the Kathàsaritsàgara. He lived in Pàtalipuñra and had married the daughter of a very rich Vai÷ya of Pauõóravardhana. After his father's death Devadàsa lost all his wealth in gambling, and his wife foresook her impecunious husband and returned home.
     After roaming about for some time the helpless Devadàsa decided to go to his wife's house, and one mid-night he went there. While hiding himself there in the darkness he heard his wife telling her paramour the following: "In the four corners of Devadàsa's house are hidden four treasures. But he does not know about the treasures hidden thus by one of his fore-fathers. I got the information from his mother. You should purchase the property for a small price."
     No sooner did Devadàsa hear the above than he hurried back to his house and dug up the treasure and thus became wealthy again. The paramour of his wife went to him a few days later and purchased the property at a heavy price. But, when he dug up the place no treasure was found. Then he wanted to sell back the property to Devadàsa himself, but he refused to purchase it. The case was taken before the King when Devadàsa detailed the whole story. And, as ordered by the King, Devadàsa disfigured his wife and wedded another wife. (Kathàsaritsàgara, Làvàõakalaübakam, Taraïga 5).

#<DEVADATTA I># A famous brahmin boy whose story is described in the Kathàsaritsàgara.
     Devadatta was the son of the Brahmin, Haridatta of Kambukapura. Though as a boy Devadatta learnt all the arts and sciences when he grew up to be a youth he became a very wayward fellow. Dice-play became his main job. One day in a game of dice he lost even his clothes, and being afraid of his father, he left the place without returning home.
     Devadatta roamed about, and during one such trip he saw a deserted temple, and a muni called Jàlapàda engaged in reciting mantras. Devadatta prostrated before the muni and told him all the details about himself. The muni accepted Devadatta as his ÷iùya and promised to secure vidyàdharahood for him.
     Next night Jàlapàda led Devadatta to a burning ghat, nearby the temple. After conducting Påjà in the shade of a fig tree with offerings of Pàyasa and Vai÷vadevabali the muni told Devadatta thus: "You should come here daily and perform påjà like this, and pray at the close of it, 'Oh! Vidyutprabhà! please accept my påjà.'
     Devadatta acted according to the above advice of the muni, and one day, at the close of his påjà the tree broke open into two and a beautiful female who appeared from it took him with her saying that her mistress wanted him. He was thus taken to a house studded with gems wherein he saw a noble lady seated on a cot. She caught Devadatta by his hands and after seating him alongside said to him: "I am Vidyutprabhà, daughter of the Yakùa king Ratnavarùa. I am a virgin girl. Muni Jàlapàda has worshipped me so much that I have decided to fulfil his desire. I am in love with you and you will please wed me."
     Accordingly Devadatta married Vidyutprabhà and lived there with her. In due course she conceived, and Devadatta met Jàlapàda and told him about the whole affair, and the muni, to achieve his personal object asked Devadatta to cut open the abdomen of Vidyutprabhà and take to him the child found therein. Devadatta did not at all relish the idea. Yet reluctant to disobey his preceptor he returned to his wife. She permitted him to carry out the directions of the muni, yet his mind did not approve of the action. Then Vidyutprabhà herself cut open her abdomen, took the child out of it and placing it before her husband told him thus:-"He who eats the child will become a Vidyàdhara. Take it. I was a Vidyàdharã turned into a Yakùã by a curse, and to cut open my abdomen and take out the child like this was the redemption promised me from the curse, and now I go to the Vidyàdhara world; we shall meet there." And she disappeared.
     In great sorrow Devadatta brought the child to Jàlapàda who, after sending him out on the pretext of his (Jàlapàda's) performing Bhairavapåja, ate up the child. Devadatta returned and when he knew of the action of his preceptor he was overcome with rage. But the latter rose up to the skies assuming the form of a Vidyàdhara. Devadatta made up his mind to anyhow take revenge upon Jàlapàda, and he also went to Vidyàdharaloka with the help of a Vetàla whom he befriended by offering human flesh. And, there he saw Jàlapàda drunk with pride at his Vidyàdharahood sitting on a throne of gems in a mansion. Meanwhile Vidyutprabhà who was now once more a Vidyàdharã had turned down the advances made by the erstwhile Jàlapàda for her love. But, at the sight of Devadatta her face flushed with love for him while, in fear, the sword fell down from the hands of Jàlapàda who now fainted. Devadatta prevented the Vetàla from killing Jàlapàda and he (Vetàla) at the instance of Devadatta took Jàlapàda to the burning ghat and cremated him there.
     Kàtyàyanãdevã at this time appeared before Devadatta and pleased with his courage appointed him as chief of the Vidyàdharas. He wedded Vidyutprabhà and lived happily. (Kathàsaritsàgara, Caturdàrikàlaübakaü, Taraïga 3).

#<DEVADATTA II># A king of ancient India, son of King Jayadatta. Jayadatta wanted to marry his son Devadatta to the daughter of a Vai÷ya in Pàñalãputra. Though it was a far cry from Pàñalãputra to Jayadatta's court the Vai÷ya married his daughter to the prince as he attached much importance to such an alliance with the King. From the dowry given by the Vai÷ya to his daughter the resources of her father appeared to be very meagre to Devadatta.
     After some time Devadatta's wife returned to her house with the permission of her husband. During her absence Jayadatta expired, enemies attacked his kingdom and Devadatta with his mother ran away from his kingdom. Sometime after that he started for his wife's house. But, feeling that it would not be proper for him to personally tell his father-in-law about what had happened to him he waited outside an inn near his wife's house, and he had not waited there for long when he saw a woman descending by a cord from the other door of the house. He felt deeply mortified to detect that it was his wife who was thus descending. And, when she, not recognising Devadatta in his dirty clothes, asked him who he was, he answered a 'traveller'. Taking no notice of this 'traveller' she got into the inn, and Devadatta followed her. Inside the inn she was met by a man who beat her for being late to go to him; but, in spite of the beating she pleased him with coy words. Then and there Devadatta divorced her in his mind, but remained there observing their love-making. In the course of their loveplay an ear-ring studded with costly gems rolled down the floor from her ears, but she did not notice it. She parted from her paramour before dawn. Devadatta went to Kànyakubja with the ear-ring, and there he pledged it for one lakh sovereigns with which money he collected an army and conquered back his lost kingdom. Then he redeemed the pledge and sent the ear-ring to his father-in-law. The whole incident became public. When she realised the fact that the stranger whom she had met at the inn was her own husband, Devadatta's wife felt so deeply hurt and humiliated that her heart was broken and she died. (Kathàsaritsàgara, Naravàhanadatta Janana, Taraïga 1).

#<DEVADATTA III># Father of the reputed muni Utatthya. (Satyatapas). (See Satyatapas.)

#<DEVADATTA(M)># The divine conch of Arjuna. Maya got this conch from Varuõa and he kept it in the sabhà of Vçùaparvan, which was in Bindusaras on Mount Mainàka to the south of Mount Kailàsa. When Maya built the palace at Indraprastha for the Pàõóavas he went to Bindusaras and brought for Arjuna that conch called Devadattam, and a club for Bhãmasena. (Sabhà Parva, Chapter 3).
     In the battle of Kurukùetra Arjuna mounted a white horse and blew his conch Devadattam. (Bhãùma Parva, Chapter 25, Verse 14).

#<DEVâDHIPA># A king who in his previous life was an asura. (âdi Parva, Chapter 67, Verse 26).

#<DEVADæTA># A messenger of the Devas. When Dharmaputra refused to live in heaven without his brothers like Karõa it was this Devadåta with whom Indra sent Dharmaputra to Karõa and others. (M.B. Svargàrohaõa Parva, Chapter 2, Verse 14). This Devadåta is to be meditated upon at dawn and before sun-set everyday. (Anu÷àsana Parva, Chapter 165, Verse 14).

#<DEVADYUMNA># A king of the dynasty of Bharata. From Bharata, son of èùabha, was born Sumati, from Sumati Devajit and from him Devadyumna was born. Devadyumna was the grand-father of King Pratãpa and father of King Parameùñhi. (Bhàgavata Pa¤cama Skandha).

#<DEVADYUTI># A èùi who dwelt in his à÷rama on the banks of river øarasvatã. Owing to the blessing of Viùõu a son called Sumitra was born to him. As a result of his doing rigorous tapas for 1000 years he shone with a rare effulgence. Though Viùõu appeared to him one day in the month of Vai÷àkha and asked him to choose any boon he wanted, he, who was so much detached in life prayed only for devotion to God. (Padma Puràõa, Uttara Khaõóa, Chapter 212).

#<DEVAGAöA># See Manvantara.

#<DEVAGARBHA># A èùi. He too was present as one of the hotçs (Priests) at the yaj¤a conducted by Brahmà at the Puùkara temple. (Padma Puràõa, Sçùñi Khaõóa, Chapter 34).

#<DEVAGRAHA># An evil planet. Devagraha dar÷ana (seeing this planet) will lead to insanity. (Vana Parva, Chapter 23, Verse 47).

#<DEVAHAVYA># A sage, a member of Indra's assembly. (Sabhà Parva, Chapter 7).

#<DEVAHOTRA># A maharùi, who was an honoured member at the yaj¤a performed by Uparicaravasu. (øànti Parva, Chapter 336, Verse 9).

#<DEVAHRADA(M)># A tãrtha centre on the heights of Mount Kàla¤jara. A dip in its holy waters will bring the same result as the dàna (gift) of a thousand cows. (Vana Parva, Chapter 85, Verse 56).

#<DEVAHæTä># A daughter of Svàyambhuva Manu, the son of Brahmà. The Manu had two sons called Priyavrata and Uttànapàda and three daughters named âkåti, Devahåti and Prasåti. âkåti was married by Ruciprajàpati and Devahåti by Kardamaprajàpati and Prasåti to Dakùprajàpati. Kapila, the mighty exponent of the Sàïkhya system of philosophy and great ascetic was the son born to Kardama by Devahåti. Kapila taught his mother the world famous Kapila øàstra, (Devibhàgavata, Aùñama Skandha) and when the teaching was over he bade farewell to her and took to forest life. And, his mother performed a yaj¤a on the lines advised by her son, on the banks of river Sarasvatã. Because she took three baths daily her hairs became a mixture of black and blue in colour and she got emaciated due to fasting. She wore the bark of trees. Devahåti, who realised all the principles and the truth became blind to all external objects like gardens, maids, mansions etc. Thus immersed in meditation she in course of time attained siddhi (realisation). The particular spot on the banks of Sarasvatã where she attained Siddhi is called Siddhapada.

#<DEVâHVAYA># A king in ancient India. (âdi Parva, Chapter 1, Verse 235).

#<DEVAKA I># A king in ancient India. Born in the Yayàti dynasty he shone like Indra (âdi Parva, Chapter 67). He was the brother of Ugrasena, father of Kaüsa, and the father of Devakã, the mother of Kçùõa. (Sabhà Parva, Southern Text, Chapter 22).

#<DEVAKA II># A king in ancient India. He fostered a girl born to a brahmin by a øådra woman. It was this girl whom Vidura married. (Adi Parva, Chapter 113, Verse 12).

#<DEVAKA III># A king, a contemporary of the Pàõóavas. (Udyoga Parva, Chapter 41, Verse 17).

#<DEVAKä># Mother of ørã Kçùõa.
     1) %<Genealogy.>% Descended from Viùõu thus:--Brahmà -Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Yadu--Sahasrajit--øatajit--Hehaya--Dharman--Kuõi--Bhadrasena--Dhanaka -Kçtavãrya--Kàrtavãryàrjuna--Madhu--Vçùõi--Yudhàjit--øini--Satyaka--Sàtyaki--Yuyudhàna--Jaya--Kuõi--Anamitra--Pç÷ni--Citraratha--Kukura--Vahni--Vilomà--Kapotaromà--Tumburu--Dundubhi--Daridra--Vasu--Nàhuka--âhuka--Devaka--Devàpa--Devakã.
     Devàpa had seven daughters, viz. ørutadevà, øàntidevà, Upadevà, ørãdevà, Devarakùità, Sahadevà and Devakã. Devakã was married to Vasudeva. The statement that Devakã and Kaüsa were sister and brother is not fully correct. Kaüsa was the son of Ugrasena, the brother of Devaka. Devakã was the grand-daughter of Devaka. Certain Puràõas refer to Devakã as the daughter of Devaka. According to them Kaüsa and Devakã were children of the elder and the younger brothers respectively. According to the Agni Puràõa Devakã was the niece of Kaüsa. Thus it is equally correct to say that between Kaüsa and Devakã there was brother-sister relationship as also uncle-niece relationship.
     2) %<Devakã in previous birth.>% Devakã in her previous birth was Aditi, the daughter of Dakùa and wife of Ka÷yapaprajàpati. (See Aditi, Parva 3).
     3) %<Marriage and children.>% Vasudeva, the Yàdava married Devakã. ørã Kçùõa was their eighth child. Six sons of theirs born elder to Kçùõa were killed by Kaüsa. (See Kaüsa, Para 2). The seventh child, from the very womb itself of Devakã was passed on to the womb of Rohiõã, who was another wife of Vasudeva. Balabhadra was the child thus born to Rohiõã. The eighth child was Kçùõa. (For details see Kçùõa, Para 3-8).
     4) %<Other information relating to Devakã.>% (1) Many Kùatriya kings attended the svayaüvara of Devakã. (Droõa Parva, Chapter 144, Verse 9).
     (2) Following Kçùõa's giving up of his body and the destruction, due to mutual fights, of the Yàdavas, Vasudeva, Rohiõã and Devakã also gave up their lives.\<*>\ (Bhàgavata, Ekàda÷a Skandha, Chapter 31, Verses 18, 19).
\<*) "devakã rohiõã caiva vasudevastathà sutau / krùõaràmàvapa÷yantaþ ÷okàrtà vi jahuþ smçtim // pràõàü÷ca vijahustatra bhagavadvirahàturàþ.">\

#<DEVAKúATRA># A king of the Yayàti dynasty. (Bhàgavata, Navama Skandha).

#<DEVAKULYâ># Grand-daughter of Marãci maharùi, who lived in the Svàyambhuva Manvantara. As she washed in her previous life the holy feet of Mahàviùõu, in the next birth she was born as river Gaïgà. (Bhàgavata, Caturtha Skandha).

#<DEVAKUöôAM I (DEVAHRADAM)># A sacred place. A dip in the holy waters there is productive of results equal to that of an A÷vamedha yaj¤a. (Vana Parva, Chapter 85, Verse 20).

#<DEVAKUöôAM II># A particular part of Kçùõaveõà river. It is known as Jàtismaraõa hradam also. A bath in the holy waters here will evoke memories of previous life. (Vana Parva, Chapter 85, Verse 37).

#<DEVAKæòA I># A mountain 18,000 miles in extent and 2000 miles in height. Devakåña is on the eastern side of Mahàmeru. There is another mountain called Jañhara near this mountain. (Devã Bhàgavata, Aùñama Skandha).

@<[Page 210b]>@

#<DEVAKæòA II># A holy place. A dip in the sacred waters at this place is equal in its effects to that of an A÷vamedha yaj¤a. Moreover the family of such persons also will prosper. (M.B. Vana Parva, Chapter 84, Verse 14).

#<DEVALA I># A famous muni, the son of Pratyåùa, one of the aùñavasus. (âdi Parva, Chapter 66, Verse 26). Devala muni is a character in the well-known story of Gajendramokùa. (For details see Indradyumna).

#<DEVALA II># A muni, a very erudite scholar in the Vedas. He was the elder brother of Dhaumya maharùi, and was present at the sarpa-satra (serpent yaj¤a) of King Janamejaya. Once ørã Kçùõa on his way from Dvàrakà to Hastinàpura met Devala. After the great war was over he visited Yudhiùñhira.
     Devala had a daughter called Suvarcalà. In the svayaüvara ceremony he held for his daughter to which sons of munis were invited she chose øvetaketu as her husband. (øànti Parva, Southern Text, Chapter 22).
     Devala had two very intelligent and forebearing sons. (Viùõu Puràõa, Part 1, Chapter 15).

#<DEVALA III># A disciple of Vyàsa. Asita, Devala, Vai÷ampàyana, Sumantu and Jaimini were some of the disciples of Vyàsa. (M.B. Prathama Skandha).
     Brahmavaivarta Puràõa contains the following story about Devala. Devala was the son born to Asitamuni as the result of a boon granted by øiva. Raübhà, the heavenly dancer fell in love with him. But, Devala did not reciprocrate her love. So, she cursed him to become crooked in body. When he became crooked thus he came to be called Aùñàvakra. For six thousand years he did penance after which Kçùõa and Ràdhà appeared to him. Ràdhà laughed at the uncouth form of Aùñàvakra. But, Kçùõa admonished her and embraced him. At once his bodily crookedness disappeared and he became very handsome. A vimàna then descended from heaven, and Ràdhà, Kçùõa and muni together disappeared in it.
     Ekaparõà, daughter of Himavàn was this Devala's wife. (Harivaü÷a, Chapter 18).

#<DEVAMATA># An ancient çùi in India. Once he had a talk with Nàrada about the âtman (soul). (âdi Parva, Chapter 22).

#<DEVAMäôHA># A reputed Yàdava born in the family of Yadu, son of Yayàti. He was the grandfather of Vasudeva and father of King øårasena. (Droõa Parva, Chapter 144, Verse 6).

#<DEVAMITRâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 14, Verse 14).

#<DEVAMITRAøâKALYA># Son of Màõóukeya muni. A great Vedic scholar, he taught the five Saühitàs to his five disciples, Mudgala, Gokala, Matsya, Khàlãya and øai÷ireya. (See Yàj¤avalkya).

#<DEVANADI># A river described as existing in the assembly of Varuõa. (Sabhà Parva, Chapter 9, Verse 19).

#<DEVâNäKA># A king born in ørã Ràma's dynasty. (Solar). Ku÷a was ørã Ràma's son, Aditi the son of Kusa, Niùadha the son of Aditi, Nabhas Niùadha's son, Puõóarãka the son of Nabhas, Kùemadhanvà the son of Puõóarika and Devànãka the son of Kùemadhanvà. In the navama skandha of Bhàgavata it is said that Devànãka was the grandfather of Pàriyàtra and father of èkùa.

#<DEVâNTAKA># A Ràkùasa, the son of Rudraketu. When the people of the three worlds could no longer stand his depredations Gaõapati incarnated in Ka÷yapa's house and killed Devàntaka. (Padma Puràõa, Sçùñi Khaõóa).

#<DEVâPA># A king born in the Yayàti dynasty. (Bhàgavata, Navama Skandha).

#<DEVAPATHA(M)># A holy centre. To stay there bathing in the holy waters is as productive of results as conducting a Devasattra (Yaj¤a). (Vana Parva, Chapter 85, Verse 45).

#<DEVâPI I># A king born in the lunar dynasty.
     %<Genealogy.>% Descended from Viùõu thus:--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Påru--Janame jaya--Pràcinvàn--Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti--Rahovàdi--Raudrà÷va--Matinàra--Santurodha--Duùyanta--Bharata--Suhotra--Suhotà--Gala--Garda--Suketu--Bçhatkùetra--Hasti--Ajamãóha--èkùa--Saüvaraõa--Kuru--Jahnu--Suratha--Vióåratha--øàrvabhauma--Jayatsena--Avyaya--Bhàvuka--Cakroddhata--Devàtithi--èkùa--Bhãma--Pratãca--Pratãpa--Devàpi. Pratãpa had three sons named Devàpi, øantanu and Bàlhãka. øantanu succeeded Pratãpa as king as his elder brother had taken to sannyàsa as a boy. (âdi Parva, Chapter 94, Verse 61).
     2) %<Devàpi resorted to the forest.>% Devàpi was the best loved by his father and was the apple of the eyes of his subjects. But he was suffering from skin disease. So, when Pratãpa wanted to crown him king the people objected. Their argument was that God would not be pleased if a man with skin disease became king. The king yielded to their wishes and crowned øantanu as his successor. The youngest brother Bàlhãka went and stayed in his mother's house. Devàpi who was disappoint ed that he was denied the crown, left for the forest and spent the rest of his life in penance. (Udyoga Parva, Chapter 149).
     %<His end.>% Devàpi did tapas at the Pçthådaka tãrtha in the interior of Kurukùetra and ultimately attained salvation. (øalya Parva, Chapter 39, Verse 37).

#<DEVâPI II># A warrior who fought on the Pàõóava side in the great war. He hailed from Cedi. Karõa killed him. (Karõa Parva, Chapter 56, Verse 48).

#<DEVAPRASTHAM># A city in the northern borders of ancient India. King Senàbindu had his capital there. (Sabhà Parva, Chapter 27, Verse 13)

#<DEVAPRATHA># A king of the Yayàti dynasty. (Bhàgavata, Navama Skandha).

#<DEVAPRATIúòHâ># The sacred rite of installation of Devas (idols) in temples for which definite rules have been laid down by great àcàryas. According to the rules Vàsudevamårti is to be installed in the centre of the pa¤càyatanas. (the ørã kovil--the sanctum sanctorium and the four paths used for the procession of the deity, around it). The mårtis Vàmana, Narasiüha, Hayagrãva and Varàha are to be installed in the zones (corners) dominated by Agni, Nirçti, Vàyu and ä÷àna respectively. Nàràyaõamårti should be installed at the centre of the pràsàda. Ambikà should be installed in Agni's corner, âditya in Nirçti's corner, Brahmà in Vàyu's corner and øivaliïga in the ä÷àna corner. Liïga in the form of Rudra should also be installed in the ä÷àna corner; or it may be installed in all the nine corners or zones. In that case Vàsudevamårti should be installed at the centre. All the Devas bearing the name Ràma must be installed to the east of the Pràsàda. Lokapàlakas like Indra should be installed at the eight places starting with the east. In Pa¤càyatana pratiùñhà Puruùottama should be installed at the centre. Mahàlakùmã and Vai÷ravaõa are to be installed to the east of the Pràsàda, and the Màtçs in the south. Subrahmaõya, Gaõapati, ä÷àna and the planets (grahaù) like Sun should be installed in the west. Da÷àvatàramårtis (ten incarnations of Viùõu) should be installed in the North. Caõóikà should be installed in Agni's zone, Sarasvatã in Vàyu's zone, Ambãkà in Nirçti's zone and ørã Bhagavatã in ä÷àna zone. In temples with thirteen âlayas Viùõu should be installed at the centre. Mårtis like Ke÷ava should be in the east.
     Devapratimàs (idols) are of seven varieties like those made of earth, of wood, of metals, of gems, of sandal wood, of stone and of flowers. Of the above, idols made of earth, sandalwood and of flowers are meant only for temporary use, but they also grant all the desires of the devotees.
     Stone for idols should be got from mountains. Pàõóura (white), Aruõa (red), Pãta (yellow) and Kçùõa (black)rocks having any one of these four colours may be selected. If no such stone is available any other stone may be used, but by doing homa and reciting Narasiüha mantra the attributes of any of the specified varõas should be transferred to it. It is best to have white markings on the stone selected for the idol. There are the three genders, masculine, feminine and neuter with reference to stones. Stone which produces the sound of bell metal on being hit and gives out sparks of fire on being cut is of the masculine gender. Stone which possesses these attributes to a lesser degree is of the feminine gender. Stone with no shape is of neuter gender. Beside these three varieties there are the sagarbha (pregnant) stones also, viz. stones with round markings on them, and they should not be used for making idols. Once it is decided to make an idol, Vanayaj¤a should be performed first. To worship the forest from which the stone for the idol was to be obtained is vanayaj¤a. A specified place in the forest should be dug up, the pit treated with cow-dung and a small platform raised and Viùõu worshipped thereon. After sacrificial offerings etc. instruments for the construction of the idol like ñaïka (chisel) should be worshipped. To sprinkle on the stone ÷àlitoya (water in which paddy grains are put) purified with the chanting of astramantra is the next step. After that bhåtabali (offerings to the spirits of the stone) should be performed upon which the bhåtas residing inside the stone will quit. Then the àcàrya should go to sleep repeating the svapna mantra.\<*>\ If he dreams good dreams everything is quite right; if bad dreams are dreamt, the next morning narasiühahoma should be performed, the stone given offerings with chanting of astramantra. The edge of the instruments used for sculpturing the idol should be firstly smeared with ghee, honey etc. The architect should be one who has gained mastery over the senses. He should first cut the stone into a square, and then it should be placed on a chariot, covered with cloth and taken to his house. Then after performing a påjà the work on the idol should be started. (Agni Puràõa, Chapter 43).
\<*) %<Svapnamantra:>%
     "oü namaþ sakalalokàya viùõave prabhaviùõave / vi÷vàya vi÷varåpàya svapnàdhipataye namaþ // àcakùva devadeve÷a prasuptosmi tavàntikam / svapne sarvàni kàryàõi hçdistàni tu yàni me // om om hum phañ viùõave svàhà.">\

#<DEVAPUúKARIöä># A very ancient tãrtha in India a dip in which is as efficacious as performing an A÷vamedha yaj¤a. (Vana Parva, Chapter 85, Verse 45).

#<DEVARâJA I># A king in ancient India who spent his days in the assembly of Yama worshipping him. (Sabhà Parva, Chapter 4, Verse 26).

#<DEVARâJA II># An immoral brahmin who had been a trader in Kiràtanagara. Once he met a whore at the bathing pool and got so inextricably tied up with her that he killed his parents and wife for her sake. Then one day he had to go to Pratiùñhànanagara on business where he heard sacred stories being read. He had also a glimpse of the divine. A month after that he died. Though an evil fellow, because of his having worshipped øiva for a month he had the good fortune to go to Mount Kailàsa after his death. (øiva Puràõa Màhàtmyam).

#<DEVARAKúITâ># Sister of Devakã, mother of ørã Kçùõa. (See Devakã).

#<DEVâRAöYA(M)># A holy centre. It was here where Ambà, daughter of the Kà÷i king did tapas. (Udyoga Parva, Chapter 186, Verse 27).

#<DEVARâTA I># A king who flourished in Dharmaputra's assembly. (Sabhà Parva, Chapter 4, Verse 26).

#<DEVARâTA II># (øuna÷÷epha).
     %<General.>% A king of Mithilà. The kings of Mithilà were commonly called Janaka. Devaràta was called Devaràta Janaka. (See Janaka).
     2) %<Genealogy.>% From Viùõu descended thus:--Brahmà,-Bhçgu--Cyavana--ærva--ècãka--Devaràta (øuna÷÷epha). (For details see øuna÷÷epha).

#<DEVARâTA III># A house-holder whose daughter Kalà was married by øoõa. Kalà was killed by Màrãca. Devaràta and øoõa along with Vi÷vàmitra went to øivaloka in search of Kalà. As Kalà had, at the time of her death, uttered the word 'Hara' (øiva) she had gone to Mount Kailàsa and was spending her days in the service of Pàrvatã who, after making Kalà and øoõa participate in Somavàravrata sent them back to earth. (Padma Puràõa, Pàtàla Khaõóa, Chapter 112).

#<DEVASAMAM># A mountain. Here lived Agastya in his à÷rama for some time. (M.B. Chapter 88, Verse 17).

#<DEVAøARMâ I># A very reputed muni. He had a wife called Ruci and a disciple called Vipula. (See Vipula III).

#<DEVAøARMâ II># A Brahmin, an erudite scholar in the Vedas. His story was once told to Pàrvatã by øiva as follows:--
     Deva÷arman, the very erudite brahmin scholar in the Vedas came to be much respected by the people of the four varõas (Castes) because of his constant and unfailing performance of the various religious duties and rites like the Agnihotra etc. He had sons, relations and cows in abundance. But, he did not observe the ÷uklapa¤camã in Proùñhapada (Bhàdrapada) which is one of the dvàda÷acàndra màsas (the 12 solar months). That day was his father's death anniversary (øràddha day) for which he would invite Brahmins on the previous evening. And, in the morning he would get cooked rice by his wife in 18 different ways for the gratification of the departed soul. Then will he feed the Bràhmins. On one such day he duly treated a Bràhmin versed in the Vedas. In the evening when he was washing his feet with water brought by his wife he heard the following conversation between a dog and an ox.
     %<Dog :>%--Please attend to my words about what my daughter-in-law did. One day, as fate would have it, I went to my son's house, where a snake was drinking milk, and I drank the whole of the milk which was left over by it. My daughter-in-law saw me drinking it and I was absolutely crest-fallen. I don't feel any yearning even for food.
     %<Ox :>%--Now dog, please attend to my sorrow and grief. Today my son feasted the Brahmins, but he did not even think of me. Nobody gave me even a blade of grass or a drop of water. I have not tasted anything today. Moreover I am a captive also. All this must be the result of some sin committed by me in my past life; no doubt about it."
     The very learned and intelligent brahmin inferred from the above talk that the dog and ox were his mother and his father respectively. He thought to himself: they have been born as animals in my house. What remedy shall I find out therefor?
     On account of such painful thoughts the Brahmin could not sleep in the night. Early in the morning he went to sage Vasiùñha and unburdened his heart to him and requested him to find a solution to the low and mean birth which had become his parents' fate. After meditating for some time the great sage told the brahmin as follows:--
     "Look here, the ox was, in its previous birth, a great brahmin in Kuõóinanagara. He did not observe the øukla-pa¤camã in the month of Proùñhapada, the day being the death anniversary of his father. His wife had menstruation on the same day, but she herself feasted the Brahmins. A woman is impure during the four days of menstruation. Because of having feasted the Brahmins on the first day of her monthly period the Brahmin's wife was born as a dog. As for the husband, he was born an ox as he not only did not observe the øukla-pa¤camã day, but also shared the sin of his wife. Further questioned by the brahmin as to what he should do for the salvation of his parents, Vasiùñha advised him to observe the èùi pa¤camã in the month of Proùñhapada (Bhàdrapada). He did so and his parents blessed him and attained salvation. (Padma Puràõa, Chapter 78).

#<DEVAøARMâ III># (See Mitrabheda).

#<DEVAøARMâ IV># The hero of a story told by Viùõu÷arman.
     Viùõu÷arman, the intelligent preceptor, told five stories based on five tactics to educate the five dull sons of emperor Sudar÷ana. The fifth tactics is called asaüprekùyakàritva. He told two important stories to illustrate the dangers, which would happen to those who act in haste and in anger, without patiently attempting to find out the truth. Deva÷arman is the hero of one of the stories.
     %<Story one.>% Once upon a time there lived in Gauóade÷a a brahmin called Deva÷arman with his wife Yaj¤asenà. When his wife got pregnant Deva÷arman told her that a good and lucky son would be born to them to which she replied as follows:--"On no account build castles in the air and brood over things. I shall tell you a story about a danger which happened to one who built castles in the air. A brahmacàrã was carrying home in a pot on his head some rice flour. On the way he thought thus: "I will purchase a she-goat with the money I get out of the sale of this rice powder, and it will deliver two kids every year. I will sell all the kids and with the sale proceeds purchase a cow and when it multiplies I will have the wherewithals for cultivation and then I will do cultivation in a good field and produce much paddy. And when I have thus money in hand I will renovate my house and marry. We will then have a good son whom I will name Soma÷arman, and if my wife, without caring for the boy, goes to milk the cow I will go to the cow shed and give her a good beating. "When his imagination reached this point the pot on his head received, without his knowing, a blow with the stick in his hand and it fell down on the ground and was broken to pieces."
     Five or six days after telling the above story to her husband Yaj¤asenà gave birth to a child. One day she went to the river to take her bath leaving the child to the care of her husband. Soon after a messenger came from the palace to invite Deva÷arman for food, the day being Amàvasã when Brahmins were fed well and also given dakùiõà, (presents of money). He could not wait till his wife arrived; the child became a problem to him.
     The brahmin had a beloved Mongoose. After entrusting the child to the care of it the Brahmin went to the palace. Within a short time a serpent was seen crawling towards the child and the Mongoose attacked it and bit it into pieces. Naturally the Mongoose got itself smeared all over with the blood of the serpent, and the brahmin on returning home finding the Mongoose bathed in blood thought it might have eaten the child and in a rage he killed the poor Mongoose. But, when he entered the room and found pieces of the killed serpent strayed all over there truth and light dawned on him. Yaj¤asenà, who had returned after bath by now also found fault with him.
     %<The second story.>% Once there was a Brahmin in very indigent circumstances. He was an orphan from his very childhood. One day while he was asleep quite weary and tired as he had no food that day some one appeared and told him in a dream that three sannyàsins would come to his house that noon and that if beaten to death they would turn into three pot-fulls of treasure with which he could live comfortably well.
     His dream came true, and he locked up the treasure in his room after sending away a barber who had witnessed the incident with a piece of gold. The barber returned home cherishing in his mind the false belief that sannyàsins beaten to death would turn into pot-fulls of treasure. And, one day some sannyàsins came to his house and he began beating them and they ran out crying aloud. Their cries attracted the attention of the servants of the King. The barber's limbs were cut off and he was killed on øåla (a three-pronged weapon).

#<DEVAøARMâ V># A Brahmin, who used to perform rites for the dead at the confluence of the sea every fortnight.
     On every such occasion souls of the departed used to appear and bless him. Once Deva÷arman went to Pitçloka with his pitçs, and he got restless and sorry to find other pitçs living there in greater comfort than the pitçs of his parents. When he was told that the better fate of the other pitçs was due to their sons performing øràddha at Mahãsàgarasaïgama he returned to earth and with the help of other people did øràddha at the saïgamaand thus raised the condition of his pitçs. (Skandha Puràõa. Skandhas 1, 2 and 3).

#<DEVAøARMâ VI># A Brahmin who lived on the northern side of river Kàverã. The following story about him is told in chapters 2, 4 and 12 of the Skanda Puràõa.
     One day in the month of Kàrttika he asked his son to bathe. The son refused to obey his father, who got angry at the disobedience of the son and cursed him to be turned into a rat. But, when the son begged his pardon he said that the boy would resume his old form when he heard about the greatness of Kàrttika.
     While the Brahmin, thus turned into rat, was roaming about in the forest it saw Vi÷vàmitra maharùi seated under a tree with his disciples. The maharùi was telling the disciples about the greatness of Kàrttika. The Brahmin boy--turned cat--heard the story and reverted to its old form as the Brahmin boy.

#<DEVAøARMâ VII># See Màyà øiva.

#<DEVASATTRA(M)># A yaj¤a. (See Vana Parva, Chapter 84, Verse 68).

#<DEVASENA I># A very intelligent king who ruled his country with øràvastã as his capital. (See Unmàdinã).

#<DEVASENA># II. Husband of Kãrtisenà. (See Kãrtisenà).

#<DEVASENâ># Dakùa's daughter and wife of Subrahmaõya and a woman of rare beauty and purity. Daityasenà and Devasenà, daughters of Dakùa, used to enjoy themselves at Mànasa saras. One day Ke÷ã, the asura saw them and craved for their love. Daityasenà agreed to become his wife, but Devasenà refused, and she prayed for the help of Indra, who happened to come there at the moment. Indra and Ke÷ã fought with each other. Ke÷ã used the club against Indra, who broke it into two with his vajràyudha. Then Ke÷ã hurled a mountain at Indra, who cut it also. Frightened to death Ke÷ã then ran away with Daityasenà to safety, and Devasenà expressed her desire to Indra to have one who could defeat the Devas, Dànavas and Yakùas as her husband. But, Indra could not find such a one in the whole universe. Indra told Brahmà about it. The Devas put their heads together and brought forth Subrahmaõya from øiva to be her husband. In the war between the Devas and the asuras Devasenà helped Subrahmaõya, and the asuras were completely destroyed. (Vana Parva, Chapters 223, 224).

#<DEVAøäLâ># See Gayàtãrtha.

#<DEVASMITâ># A Gem of a woman who was much devoted to her husband. The story of Devasmità has been so often quoted in ancient Indian literature. She was the daughter of a Vai÷ya called Dharmagupta and was married to Guhasena, son of a Vai÷ya called Dhanadatta, who belonged to Tàmraliptinagara.
     After the death of his father Guhasena decided to go to Kañàhadvãpa for trade, and Devasmità, a very suspicious wife, objected to it. When his other relations began pressing him to go to the dvãpa for trade and his wife not to go, Guhasena could not take a decision on the matter. He began a penance so that God might take the decision in the matter. Devasmità also followed him. Then God appeared to them in their dreams and gave each of them a red lotus flower saying, "both of you keep one flower each with you, and while both of you are away from each other if either of you go astray the lotus flower in the hands of the other person will fade." And, on awaking both of them had a flower in their hands. Guhasena with his flower in his hands started for Kañàhadvãpa, and Devasmità stayed at home with her eyes fixed on her lotus flower. Guhasena reached the dvãpa and traded in gems. Everybody was surprised to find in his hands a lotus flower which never faded. Four Vai÷ya youngsters wanted to understand the secret of it and one day they invited Guhasena to their house and treated him to liquor very liberally. When he got absolutely drunk they questioned him about the secret of the lotus flower, and he, though in indistinct words, explained it to them. When the secret was thus out all the four youngsters decided to seduce his wife. They extracted from him the information that he was not returning in the near future, and they then came to Tàmralipti.
     At that time there lived in Tàmralipti a bogus Sannyàsinã (a female anchorite) called Yogakaraõóikà. The four youths from Kañàhadvãpa visited her, and she undertook to fulfil their desire. She asked them to halt at her house and then went to Devasmità with some refreshments. Devasmità's bitch barked very violently at the bogus anchorite when she told the former thus:--"Child! don't you see the bitch barking at my very sight. The bitch is crying thinking of her previous birth at my sight. Herself (the bitch) and I were, in our last birth, the wives of a Brahmin. Since our husband was a courtier at the palace often he was away from home and in his absence I used to satisfy the cravings of sex by associating freely with other males. I had even at that time realised the truth that there was no duty higher than satisfying the senses, and so I am now reborn with memories of the past life. As for this bitch in her past life as co-wife with me of the Brahmin, she sinned against her sense-organs by upholding, in ignorance, her chastity, as a punishment for which she was born as dog in this life. Yet, she remembers her past.
     Though Devasmità saw through the false and treacherous heart of the bogus anchorite, without expressing it she talked in all respect with her. Believing that she had succeeded in her mission she told Devasmità about the four youths who had come from Kañàhadvãpa, and Devasmità welcomed the idea very gladly.
     Devasmità got some liquor and mixed poison in it. When it was night one of the Vai÷ya youths came, and after rendering him unconscious by administering the poisoned liquor to him Devasmità stripped him of all his clothes and ornaments, got him scratched on the brows by the bitch and threw him into a cow dung heap. Before it was dawn next day he returned to the anchorite's house, took a bath and dressed himself up in decent clothings. His other three companions also visited Devasmità one after the other in the next three days, and they too underwent the same experience as the first one. Lastly the bogus sannyàsinã also was got down and Devasmità cut her limbs and sent her away. And, after this Devasmità put on the garb of a merchant and went to Kañàhadvãpa and identified her husband from among a thousand merchants. Guhasena too felt his own doubts about her identity. But, without revealing her identity she saw the king and told him that she had certain matters to submit before the prajàpariùat (popular assembly). The King accordingly convened a session of the assembly and Devasmità identified the four youths who had tried to seduce her and submitted all details regarding the episode. The King then gave her a lot of money, appointed the four youths as her servants and sent her back home with Guhasena. (Kathàsaritsàgara, Kathàmukhalaübakam, Taraïga 5).

#<DEVAøRAVAS I A># king of the Yayàti dynasty. (Bhàgavata, Navama Skandha).

#<DEVAøRAVAS II># A èùi born in Vi÷vàmitra's family. He was a màntrika of the Ku÷ika gotra (øànti Parva, Chapter 47, Verse 5).

#<DEVAøRUTA># A son of øukamuni. øuka, the son of Vyàsa married Pãvarã, the beautiful daughter of the Pitçs, and to them were born four sons, Kçùna, Gauraprabha, Bhåri and Deva÷ruta, and one daughter, Kãrti. (Devãbhàgavata, Prathama Skandha).

#<DEVASTHâNA>#
     %<General.>% A maharùi, who was a friend of the Pàõóavas. %<Other information.>% (1) After the great war was over this muni visited Dharmaputra and induced him to perform yaj¤as.
     (2) Along with some other munis he gave spiritual advice to Dharmaputra and comforted him. (øànti Parva, Chapter 37, Verse 27).
     (3) He was one of the munis, who visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 5).

#<DEVâSURAYUDDHA(S)># Wars between the gods and asuras. Altogether twelve wars were fought between the Devas and the asuras, viz. Narasiüha, Vàmana, Varàha, Amçtamathana, Tàrakàmaya, âóãbaka, Traipura, Andhaka, Vadha, Vçtravadha, Dhvajapàta, Hàlàhala and Kolàhala. Hiraõyaka÷ipu, the daitya was killed by Narasiüha. Vàmana took Mahàbali captive after measuring the three worlds in one stride. Hiraõyàkùa was killed in fighting in the sea by Varàha with its tusks. Indra defeated Prahlàda and in the Tàrakàmaya war also killed his son Virocana who had planned to kill him (Indra). As the Devas could not kill the dànavas of Tripura, Trilocana killed them. Vçtra who was aided by the dànavas was killed by Indra with the help of Viùõu. Indra himself killed Vipracitti and his followers who became invisible by màyà after the felling of the dhvaja (flag staff), and in the course of celebrating their victory the Devas defeated øaõóàmarka at the yaj¤àvabhçtha (Bathing at the close of the yaj¤a). Thus were waged twelve wars between the Devas and the Asuras. (Padma Puràõa, Part 4, Chapter 13).

#<DEVASVâMI># A Brahmin. (See Vararuci).

#<DEVâTITHI># A king born in the Påru dynasty. Akrodha was his father and Karambhà, daughter of the king of Kaliïga, his mother. (âdi Parva, Chapter 95, Verse 22). Devàtithi had wedded Maryàdà, daughter of the King of Videha. (âdi Parva, Chapter 95, Verse 23).

#<DEVAVâHA># A king of the Yayàti dynasty. (Bhàgavata, Navama Skandha).

#<DEVAVANAM># A sacred place. The rivers Bàhudà and Nandà flow along this place. (Vana Parva, Chapter 87, Verse 29)

#<DEVAVARöINä># Daughter of Bharadvàja maharùi. Muni Vi÷ravas married her and to them were born a son called Kubera. (See Kubera).

#<DEVAVATä I># Daughter of the Gandharva called Maõimaya. Suke÷a, the Ràkùasa married Devavatã, and three sons Màlyavàn, Sumàli and Màli were born to them who lived as dependants of Ràvaõa. (Uttara Ràmàyaõa).

#<DEVAVATä II># Sãtà, wife of Ràma was Devavatã in her previous birth. (See Sãtà for information for Devavatã's death in fire and rebirth as Sãtà).

#<DEVAVATä III># Daughter of the daitya called Mandàramàlã. (See Vi÷vakarman, Para 2).

#<DEVAVäTI># Daughter-in-law of king Agnãdhra. Pårvacitti, the apsarà woman was the king's wife and they had nine sons called Nàbhi, Kiüpuruùa, Hari, Ilàvçta, Ramuka, Hira¤jaya, Kuru, Bhadrà÷va and Ketumàla, and these sons married the following daughters of Meru, viz. Merudevã, Pratiråpà, Ugradaüùñrã, Latà, Ramyà, Syàmà, Nàrã, Bhadrà and Devavãti. Thus Devavãti became the wife of Ketumàla. (Bhàgavata, Pa¤cama Skandha).

#<DEVAVRATA I># Bhãùma (See Bhãùma for details).

#<DEVAVRATA II># A brahmin who believed in yaj¤as. He once received without due regard and with indifference the tãrtha water given to him by a devotee of Kçùõa after worship of the Lord, as a result of which, in the next birth, he was born as a bamboo stem. And, as he did, consciously or otherwise some good deeds ørã Kçùõa made a flute out of that bamboo stem, and Devavrata thus attained redemption. (Padma Puràõa, Pàtàla Khaõóa, Chapter 73).

#<DEVâVèDHA I># A warrior, who fought against the Pàõóavas in the Kurukùetra war (Karõa Parva, Chapter 85, Verse 3).

#<DEVâVèDHA II># A king who, along with his subjects attained heaven as he had made a gift of a golden umbrella. (øànti Parva, Chapter 234, Verse 21).

#<DEVAYAJANAM># The place called Prayàga which is considered to be the yàj¤ic centre of the Devas. Ambà, daughter of the King of Kà÷ã did rigorous tapas here. (Udyoga Parva, Chapter 186, Verse 27).

#<DEVAYâJä># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 7).

#<DEVAYâNä># Sukràcàrya's daughter.
     1) %<Birth.>% Svàyambhuvamanu, son of Brahmà had two sons: Priyavrata and Uttànapàda. Priyavrata wedded Suråpà and Barhiùmatã, two very beautiful daughters of Vi÷vakarmaprajàpati, and he had by Suråpà ten sons called Agnãdhra, Idhmajihvà, Yaj¤abàhu, Mahàvãra, Rukmasukra, Ghçtapçùñha, Savana, Medhàtithi, Vãtihotra and Kavi as also a daughter called ærjasvatã who was the youngest of the whole lot. Of the above ten sons Kavi, Savana and Mahàvãra were spiritual giants and great sages. Uttama, Tàpasa and Raivata, the three sons of Priyavrata by his second wife Barhiùmatã turned out to be manvantaràdhipatis. ærjasvatã, the only daughter of Priyavrata was married to øukràcàrya, preceptor of the asuras. Devayànã was øukràcàrya's daughter by ærjasvatã. (Devãbhàgavata, Aùñama Skandha).
     2) %<Curse by Kaca.>% Kaca, son of Bçhaspati became øukràcàrya's disciple to learn Mçtasa¤jãvanã vidyà (the science to ward off death for ever). Devayànã fell madly in love with Kaca. But, after his studies under her father were over Kaca returned to devaloka without marrying Devayànã, who cursed that Kaca's learning should prove useless. And, Kaca cursed her in return that nobody from devaloka should marry her. (For details see Kaca).
     3) %<Devayànã in a neglected well.>% Once Vçùaparvan was the king of the asuras, and øukràcàrya lived in his palace. øarmiùñhà, the daughter of the king and Devayànã, the daughter of øukràcàrya became thick friends. While one day these two friends with their companions were engaged in water sports Indra came that way. Very much interested in seeing the deva damsels thus engaged in water sports Indra assumed the form of air and blew off the dresses of the damsels from the shore while they were playing in the river. The damsels hurriedly got out of water, ran after the fleeing garments and put on whatever came to their hands. In the confusion what øarmiùñhà got and wore was Devayànã's clothes. Devayànã ran after øarmiùñhà and caught hold of the clothes, but the latter did not yield them to her. Both of them indulged in hot words against each other, øarmiùñhà calling øukràcàrya a beggar living in her father's palace for his food. Not only that, she pushed Devayànã into a neglected well and went her way.
     At that time prince Yayàti, son of Nahuùa, was hunting in that forest. Feeling very thirsty he came to the well for a drink and therein saw Devayànã in tears. He brought her out from the well and leaving her there went on his way.
     øukràcàrya and his wife actually got anxious and upset that their daughter had not returned even after the lapse of so much time and deputed their servant Gurõikà to seek for Devayànã. She found her out in the forest. But, Devayànã refused to return home as she did not want to continue as the daughter of one who lived on the charity of øarmiùñhà and her father. Gurõikà carried back this news to øukràcàrya, who then went himself to the forest and met his daughter. He felt deeply wounded to hear about the insults heaped on his daughter by øarmiùñhà, and sent word to Vçùaparvan that they were not returning to the palace. Vçùaparvan realised that if øukràcàrya quarrelled with him the whole asura world also would become divided. He, therefore, tried his best to pacify the àcàrya and his daughter. At last Devayànã agreed to return to the palace in case øarmiùñhà went to her with one thousand of her maids to serve as her (Devayànã's) maids. Vçùaparvan acted accordingly and Devayànã was satisfied and returned to the palace with her father. (âdi Parva, Chapter 78 onwards.)
     4) %<Wedding of Devayànã.>% Some time afterwards when Devayànã was sporting in the forest with øarmiùñhà and others, King Yayàti happened to pass that way. They recognised each other and Devayànã requested Yayàti to marry her as she had mentally chosen him as her husband on the very same day on which he had saved her from the well.
     Yayàti realised only too well that it was really dangerous to marry the daughter of øukràcàrya in the forest secretly and he, therefore, rejected Devayànã's request. But, she got down her father there and with his permission Yayàti married her. He also got much wealth by way of dowry. øarmiùñhà and her maids accompanied Devayànã but Sukràcàrya warned Yayàti that on no account should he touch øarmiùñhà.
     With his wife and her attendants Yayàti returned to his palace; but he put øarmiùñhà and her maids in a place newly built for the purpose. Devayànã delivered a child in due course and it was named Yadu. øarmiùñhà one day met Yayàti in the forest and requested for a child by him. Though at first he was reluctant to oblige remembering only too well the injunction of øukràcàrya, he at last succumbed to the eloquence of øarmiùñhà. She got pregnant by him and the child she delivered was called Druhyu.
     Devayànã was alarmed at the birth of a child to øarmiùñha, who was unmarried, and questioned her about it. øarmiùñhà's answer that a brahmin stranger, who came that way was the father of her child satisfied Devayànã.
     Ere long another son, Turvasu, was born to Devayànã, and øarmiùñhà too delivered two children called Anudruhyu and Påru. Thus the mistress (Devayànã) had two sons and her servant, øarmiùñhà three sons.
     While Yayàti and Devayànã were one day strolling in the garden the sons of øarmiùñhà came there. She noticed the close resemblance of those boys to her husband (Yayàti) and it kindled her wrath. Though Yayàti did not, because of the presence of Devayànã, notice the children, when she asked them who their father was, they answered "Yayàti", whereupon in great rage she ran up to her father. Yayàti too followed her. Devayànã told her father about the infidelity of Yayàti and he (øukra) cursed that Yayàti be afflicted with old age. When Yayàti asked for redumption from the curse øukràcàrya told him that he could exchange his old age for the youth of somebody else.
     Yayàti then called together all his five sons and asked them whether anyone of them was prepared to exchange his (son's) youth for his (Yayàti's) old age for one thousand years. The three elder sons refused to agree to the proposal, but the fourth son Påru gladly exchanged his youth with his father's old age. After spending his life in youthful enjoyment for one thousand years Yayàti returned his youth to Påru, and Påru assumed Kingship of the country. (âdi Parva, Chapters 81-83).
     5) %<Synonyms for Devayànã.>% Au÷anasã, øukratanayà and Bhàrgavã.

#<DEVä># (Mahàmàyà). Though Devã is without a beginning it is told how she became first visible to living beings.
     1) %<Beginning:>% While Mahàviùõu was resting on a fig leaf in the assumed form of a child he began thinking as to who he was, who created him and how he should act. And then a celestial voice announced as follows:
     Sarvaü khalvidamevàham
     Nànyadasti sanàtanam.
     (All that is, I am. There is nothing eternal but me.). This declaration astonished Viùõu, but he could not understand who made it. While he was meditating upon it, Devã appeared to him in the following manner. Devã\<*>\ held in her four sacred hands weapons like the conch, the disc, the club and the lotus flower and was clad in divine clothes and wore divine ornaments and was attended upon by powers\<**>\ like Rati (the erotic), Bhåti (riches and prosperity), Buddhi (intelligence), Mati (intellect), Kãrti (reputation), Dhçti (understanding capacity), Smçti (ability to remember), øraddhà (attention, concentration), Medhà (intellect), Svadhà, Svàhà, Kùudhà (thirst), Nidrà (sleep), Dayà (compassion), Gati, (momentum), Tuùñi (pleasure, happiness) Puùñi (growth, progress), Kùamà (patience, forberance), Lajjà (sense of shame), Jçmbhà and Tandrà (laziness).
     And, the Devã spoke to Mahàviùõu as follows:--After all, what is there to be wondered at. Whenever the world faced the phenomenon of Sçùñisthitilaya (creation, existence and absorption into the primordial force) you too have come up due to the power of Mahà÷akti. As for Parà÷akti (the ultimate, universal force) it is above and beyond all attributes. We, all of us, possess attributes. From the nàbhi (navel) of yourself in whom sattvaguõa (gentle attributes) predominates will be born Brahmà in whom rajoguõa (active attributes) will predominate, and from the centre of his brows will be born Rudra with tamoguõa (black, destructive attributes). Brahmà, by the force of his tapas will earn powers of creation and will with his rajoguõa create the world blood-red in colour, and you will be the sustainer and guardian of that world. The very same world will be annihilated by Rudra at the end of the Kalpa era. You please do know that I am the sàttvic force which depend on you for the purpose of creation. All creations of worlds have been made according to the suggestions of Devã.
     2) %<Origin of Devã.>% Once King Janamejaya questioned Vyàsa about the birth of Devã to which he replied as follows:--
     Even Brahmàviùõumahe÷varas (Brahmà, Viùõu and øiva--the Hindu trinity) are not capable of thinking about the origin of Devã. Then, what about me? Yet let me make an attempt. All the forces--everything-which appear in various names and forms are in fact Devã herself, her different manifestations. Just as a master actor appears on the stage in different roles for the delectation of the audience the formless Devã, on behalf of the Devas, assumes many forms and imposes upon herself attributes though in fact she is without any attribute whatsoever. Thus, depending on her various forms, actions etc. she is addressed by different names. (Devã Bhàgavata, Pa¤cama Skandha).
     3) %<Five forms of Devã.>% When primordial nature (Målaprakçti) incarnated or manifested in the form of Viùõu the desire for creation raised its head in him. And, at once the Devã--female--aspects in Viùõu manifested in five forms like Durgà, Lakùmã, Sarasvatã, Sàvitrã and Ràdhà. These five forms are designated as the Pa¤cadevãs. Brief notes on the five Devãs are given below.
          (1) %<Durgàdevã.>% Mother of Gaõe÷a bhagavàn. (God with the elephant's head). She is the consort of øiva. Nàràyaõã, the Viùõumàyà, is none else than Durgà. She is also perfect Brahma, the one and the only one with no second to it. She is worshipped by Devas like Brahmà and by sages and maharùis. She is the basis, the root and root cause of everything. She is eternal, upholder of dharma, truth itself and the giver and promoter of happiness, reputation, welfare, salvation etc. as also of sorrow, grief, pain etc. She takes great preasure in removing the worries and sorrows of devotees who seek refuge in her. She is all-power, achievements and assets personified. All imaginable permutations and combinations of every attribute comprise in her and she it is who activates the universal soul.
          (2) %<Lakùmã.>% This Devã is the most sublime form of the universal soul, nay, the universal soul itself. She is all wealth and riches personified, and she is the very seat of beauty, compassion, welfare, peace, all goodness etc. Evil traits like anger, avarice, haughtiness etc. are miles away from her. She is all sympathy and kindness towards her devotees. In Vaikuõñha, as Mahàlakùmã she is ever engaged in the service of her husband, Viùõu. In heaven she is the very glory of it. In houses she appears as the welfare and prosperity of the inmates. She is in fact beauty itself and is the essence of beauty everywhere. She is all-merciful, and worshipped by all.
          (3) %<Sarasvatã.>% She is very base and fountain head of and the presiding deity of the word, intellect, knowledge, the arts etc. She also is of the form of the universal soul and liberally grants intellect, poetical skill, reason and logic, understanding capacity etc. to her devotees. The finest music with all its beauties originates from her. Yes, she is the goddess of all learning, fine arts and every branch of knowledge. Like the ice piece, the Jasmine flower etc. she is beautiful in her white cover. She recited the holy names of ørã Kçùõa. She is of the form of tapas and blesses those who perform it. In fact, she it is who grants all gifts and powers of understanding. She is the goddess of language and learning (Vàõãmàtà) and without her human beings would lose their capacity to speak.
          (4) %<Sàvitrãdevã.>% She is mother of the four varõas (castes, classes) Vedàïgas, the tàntric science etc. She is of the form of Japa (chanting of holy names and mantras), tapas, the effulgence of Brahman, the very essence of truth and existence and supreme bliss. She is eternal and grants salvation. She forms the very basis and pith and core of the glowing presence of the universal soul. This world is pure, and has been purified by the touch of the sacred feet of this Devã.
          (5) %<Ràdhàdevã.>% Ràdhikàdevã, fifth of the pa¤caprakçtis is the presiding deity over the five pràõas and She is of the form of those pràõas. She is exceptionally beautiful endowed with all fortunes and happiness, sublime and serious, and the consort of ørã Kçùõa and as eternal and equally endowed with divine attributes as the lord. She is formless also, above and beyond attributes, unattached and detached, and not visible even to the great Devas and munis by the naked eye. Her clothes even Agni would not burn. She was born, in Vàràha Kalpa as the daughter of Vçùabhànu, and because her sacred feet trod over this land, Bhàrata (India) became holy. Once Brahmà did tapas for 60,000 years to have a glimpse of the Devã's lotus feet, but could not. People were able to see her only after she, in unbounded compassion for the world, incarnated herself in Vçndàvana (See Prakçti).
     4) %<Aü÷aråpa(s)--partial manifestations of Devã.>% The above discussion was concerned with the five forms of the Devã in her full and complete forms. Now, there are six other Devãs, who are partial manifestations or born from certain parts of the Devã.
          (1) %<Gaïgàdevã.>% This Devã who flows in the form of water and washes off men's sins takes her origin from the body of Mahàviùõu. (There is another story which traces Gaïgà's origin to the Aõóa (egg or seed) of Brahmà). (See Gaïgà).
          (2) %<Tulasã.>% She is the lover and also the servant at the feet of Viùõu. She also washes off men's sins and promotes their welfare. (See Tulasã).
          (3) %<Manasàdevã>% Manasàdevã, who was born as a daughter of Ka÷yapa is another partial incarnation of Mahàmàyà. She is a great tapasvinã, a favourite disciple of øaïkara, unique in learning and erudition, sister of Ananta (the king of Serpents), the presiding deity of Mantras, wife of Jaratkàru muni and mother of âstãka muni. (See Manasàdevã).
          (4) %<Devasenàdevã.>% Since this Devã has been born out of a sixth part of Mahàmàyà she is called úaùñhãdevã also. It is this Devã, who gives children to living beings and also protects them. For one year from the birth of a child this Devã should be worshipped. Those who cannot afford it should worship Devã on the 6th or 21st day after a child is born. (See Devasenà).
          (5) %<Maïgalacaõóikà.>% She is born from the face of Målaprakçti. Anybody who propitiates and pleases her will be the recipient of all good things like sons and grandsons, wealth, reputation, welfare etc. (See Maïgalacaõóikà).
          (6) %<Bhåmidevã.>% She is the basis for all things, soil for the origin of the vegetable kingdom, the treasure house of all gems and the very incarnation of compassion and sympathy. (See Bhåmidevã).
     5) %<Aü÷akalàdevã(s).>% Another class of devãs who are also partial manifestations of the Supreme Devã. They are born out of the parts of Mahàdevã. The following are the Aü÷akalàdevãs.
          (1) %<Svàhàdevã.>% Consort of Agni Bhagavàn (Fire God). Svàhà is worshipped in all the worlds. If havis (oblation) is offered without repeating her name the Devas will not accept it.
          (2) %<Dakùiõàdevã.>% Wife of Yaj¤adeva, this Devã is worshipped by all. Without this Devã all Karmans (actions) in the world will become futile.
          (3) %<Dãkùàdevã.>% Wife of Yaj¤adeva, this Devã is worshipped by all.
     "dãyate vimalaü j¤ànam kùãyate karmavàsanà / tena dãkùeti sà proktà." The Devã grants pure knowledge.
          (4) %<Svadhàdevã.>% Wife of the Pitçs, worshipped by manes and men. Offerings made to the Pitçs without honouring this Devã will prove to be futile.
          (5) %<Svastidevã.>% Consort of the Vàyu. When offering Dakùiõà and making divya-dàna (divine gifts) if 'Svasti' (may good happen) is not uttered the gifts will be of no use.
          (6) %<Puùñidevã.>% Wife of Gaõapati. If this Devã ceased to exist men and women would become feeble, because she is the source of all strength.
          (7) %<Tuùñidevã.>% Consort of Ananta worshipped by everybody. If the Devã ceased to exist there would be no happiness in the world.
          (8) %<Sampatti devã.>% Wife of ä÷àna. Worshipped by Devas and men. If the Devã ceased to exist the whole world would become poor and indigent.
          (9) %<Dhçti.>% Consort of Kapila. Everybody worships her all the time. If the Devã ceased to exist the whole world would become timid and cowardly.
          (10) %<Satãdevã.>% Wife of Satya. Well-wisher of all, this Devã is worshipped by muktas. (people released from worldly attachments). If the Devã ceased to exist there would be no friendship and amity between people.
          (11) %<Dayàdevã.>% Wife of Moha. If the Devã ceased to exist the world would become hellish and a fierce battle field.
          (12) %<Pratiùñhàdevã.>% Wife of Puõya. In the absence of this Devã, who grants good and happy results to people's actions the whole world would become as though it were dead.
          (13) %<Siddhadevã.>%
          (14) %<Kãrtidevã.>% Both the Devãs, Siddhà and Kãrti are wives of Sukarmà. If they ceased to exist the whole world would be bereft of reputation and become lifeless like a dead body.
          (15) %<Kriyàdevã.>% Wife of Udyoga. If she ceased to exist the whole world would become inactive and cease to function.
          (16) %<Mithyàóevã.>% Wife of Adharma. Wayward and characterless people worship this Devã. If the Devã ceased to exist the whole world as evolved by Brahmà would cease to exist. This Devã was not seen anywhere in the world during Kçtayuga. She began to appear in a subtle form here and there during Tretàyuga. In dvàparayuga she attained more growth and then her limbs and organs became doubly strong. In Kaliyuga she developed to her full stature and growth and goes about everywhere with her brother, Cheat (Kapaña).
          (17) %<øàntidevã.>% (see below).
          (18) %<Lajjàdevã.>% Both the Devãs, øànti and Lajjà are goodnatured wives. If they ceased to exist the world would become dull and sleepy.
          (19-20-21) %<Buddhidevã, Medhàdevã>% and %<Dhçtidevã.>% These three Devãs are wives of J¤àna. If they ceased to exist the world would become steeped in ignorance and foolishness.
          (22) %<Mårti.>% Wife of Dharma. She is very beautiful and effulgent. In her absence the universal soul would become devoid of vitality, helpless and meaningless.
          (23) %<ørãdevã.>% Wife of Màlã. Her absence will make the world lifeless.
          (24) %<Nidràdevã.>% Wife of Kàlàgni. The Devã, a sage who has attained realisation, affects everybody in the world during night and makes them lose consciousness and plunges them in sleep. In the absence of this Devã the world will become a lunatic asylum.
          (25-26-27) %<Ràtrã, Sandhyà>% and %<Divasà.>% These three are the wives of Time (Kàla). In their absence nobody would have any sense of time and none would be able to calculate and fix time.
          (28-29) %<Vi÷appu>% and %<Dàham.>% Vi÷appu = hunger. Dàham = thirst. These two Devãs are the wives of greed (Lobha). They go about the world affecting people and thus making them worried and miserable.
          (30-31) %<Prabhàdevã>% and %<Dàhikà devã>% are the wives of Tejas (Vitality). Without them ä÷vara will find it impossible to continue the function of creation.
          (32-33) %<Mçtyu>% and %<Jarà>% are the consorts of Prakçùñajvara and daughters of Kàla. And, if they cease to exist, Brahmà's creation would also cease. (For Brahmà's creation individual souls with the will for action are necessary. He cannot create a soul of his own. So death is a pre-condition of creation, birth. If there is no death there is no birth also. There is a school of thought which maintains that if there is no death but only birth there will not be space on earth for the living, and therefore birth will stop if there is no death.).
          (34-35) %<Tandrà>% and %<Prãti>% are the daughters of Nidrà and consorts of Sukha (pleasure, happiness). These Devãs go around the world on the orders of Brahmà.
          (36-37) %<øraddhà>% and %<Bhakti>% are the consorts of Vairàgya (aversion to wordly comforts, renunciation) and they give salvation to the souls of the people in the world.
     Aditi, mother of the Devas, Diti, mother of the Asuras, Surabhi, mother of cows, Kadrå, mother of serpents and Vinatà, mother of Garuóas are also involved in the process of creation, and they are born out of parts of Devã.
     6) %<Idol of Devã.>% There are special injunctions for making idols of the Devã for installation in temples. Caõóikàdevã should have twenty hands. The hands on the right side should hold øåla, sword, disc, cord, óamaru, ÷akti etc. and the hands on the left side should hold nàgapà÷a, flag, club, mirror etc. (There are also idols with slight differences from the above).
     Lakùmãdevã would hold in her right hand the lotus flower and a Kåvala fruit in the left. Sarasvatãdevã will have in her hands books, akùamàlà and vãõà. Gaïgàdevã rides on a makaramatsya (fish) holding in her hands a pot and lotus flowers. Yamunàdevã rides the turtle with a pot in hand and she is blue in colour.
     Now, about the saptamàtçs. Tumburu, white in colour, and mounted on an ox rests on a ÷åla with vãõà in hand before the Màtçs. Among the Màtçs Bràhmã has four faces, wears the akùamàlà and holds the akùapàtra etc. in her left hand. She is seated on a swan. øàïkarã (Màhe÷varã) is white in colour. She has in her right hand bow and arrows, and the disc and bow in her left hand. The ox is her vehicle. Kaumàrã is seated on the peacock. She has two hands in one of which is held øakti (Vel). Lakùmã has in her right hand the conch and disc, and the club and the lotus flower in her left hand. Vàràhã rides the buffalo with staff, sword, club and conch in her hands. Indràõã is seated on the club, holding diamond in her hands. She has a thousand eyes. Càmuõóã has three eyes and is without flesh in the body. Her hairs are raised above. She holds in her left hand elephant's skin and ÷åla in the right hand. At times she is seated on a corpse also.
     Now, about the idols of the eight Aübàs. Rudra Carccikà holds a skull, øåla and cord in her hands. She wears elephant's skin, her legs slightly held up. She becomes Rudracàmuõóà when she assumes eight hands, and holds the skull and the óamaru. And in dancing pose she is called Nañe÷varã, and with four faces Mahàlakùmã. She is called Siddhacàmuõóà when she assumes the form with ten hands and three eyes, and when she eats men, horses and buffaloes. In this form she holds in her right hand the sword, óamaru etc. and in her left hand the Tri÷åla, bell etc. Since the Devã is sarvasiddhipradàyikà (giver of all divine attainments or assets) she is Siddhayoge÷varã also. There is also another Devã in this very form who holds the pà÷a and Aüku÷a in her hand and who is slightly red in colour. She is called Bhairavã. When Bhairavã assumes the form with twelve hands she is called Råpavidyà. All the above eight Devãs were born in burial grounds and are Raudramårtis. They are known as the Aùñàmbàs.
\<*) "ratir bhåtistathà buddhirmati kãrtiþ smrtirdhçtiþ / sraddhà, medhà, svadhà, svàhà kùudhà, nidrà, dayà, gatiþ / tuùñiþ puùñiþ kùamà lajjà jçmbhà tandrà ca ÷aktayaþ / saüsthitàþ sarvataþ pàr÷ve mahàdevyàþ pçthak pçthak. //" (Devã Bhàgavata, Prathama, Skandha).>\
\<**) "ratir bhåtistathà buddhirmati kãrtiþ smrtirdhçtiþ / sraddhà, medhà, svadhà, svàhà kùudhà, nidrà, dayà, gatiþ / tuùñiþ puùñiþ kùamà lajjà jçmbhà tandrà ca ÷aktayaþ / saüsthitàþ sarvataþ pàr÷ve mahàdevyàþ pçthak pçthak. //" (Devã Bhàgavata, Prathama, Skandha).>\

#<DEVäBHâGAVATA># The øaivas venerate this book as one of the eighteen Puràõas. But according to the Vaiùõavites, this is an authoritative book of a loftier level than the eighteen Puràõas. (See under Puràõa).

#<DEVIKâ I># (VEDIKâ). Daughter of Govàsa, the øaibya King. She was wedded by Yudhiùñhira in Svayaüvara, and to them were born a son called Yaudheya. (âdi Parva, Chapter 95, Verse 76).

#<DEVIKâ II># A holy centre. A dip in the tãrtha there will give the same result as that of a yaj¤a. (M.B. Vana Parva, Chapter 82, Verse 102).

#<DEVäPäòHA># The dead body of Satãdevã crumbled into small pieces and fell in different places in Bhàrata. Each place where a piece of the dead body fell, is known by the name Devãpãñha. There is a reason why the dead body crumbled into pieces.
     Dakùa performed a sacrifice to which øiva was not invited and Satãdevã came to the sacrifice, and committed suicide by jumping into the fire. øiva who became furious, killed Dakùa and carrying the dead body of his wife on his shoulder, walked the length and breadth of Bhàrata like a mad man. It seemed that he was not going to recover from this mania, and the devas (gods) were worried at this. To rescue øiva from this mental disposition, Mahàviùõu, unseen by others, followed øiva with a bow and arrow. Whenever it was convenient Mahàviùõu sent an arrow at the body of Satãdevã, on the shoulder of øiva. By the hitting of the arrows the body was crumbled into pieces and fell here and there. Thus within a few days the body of Satãdevã came to an end and øiva walked to Kailàsa. The pieces of the dead body fell in 108 places, and thus 108 Devãpãñhas came into existence. The names of the places and the names by which the Devã is known in such places are given below.
     %<Devãpãñha>%     %<Name of Devã>%
     1. Vàràõasã     Vi÷àlàkùã
     2. Naimiùàraõya     Liïgadhàriõã
     3. Prayàga     Kumudà
     4. Gandhamàdana     Kàmukã
     5. Dakùiõa Kailàsa (Mànasa)     Kumudà
     6. Uttara Kailàsa (Mànasa)     Kumudà
     7. Gomanta     Gautamã
     8. Mandara     Kàmacàriõã
     9. Caitraratha     Madotkañà
     10. Hastinàpura     Jayantã
     11. Kànyakubja     Gaurã
     12. Malayàcala     Rambhà
     13. Ekàmrapãñha     Kãrtimatã
     14. Vi÷va     Vi÷ve÷varã
     15. Puùkara     Puruhåtà
     16. Kedàrapãñha     Sanmàrgadàyinã
     17. Himavatpçùñha     Mandà
     18. Gokarõa     Bhadrakarõikà
     19. Sthàõvã÷vara     Bhavànã
     20. Villvaka     Villvapatrikà
     21. ørã øaila     Màdhavã
     22. Bhadre÷vara     Bhadrà
     23. Varàha÷aila     Jayà
     24. Kamalàlaya     Kamalà
     25. Rudrakoñi     Rudràõã
     26. Kàla¤jara     Kàlã
     27. øàlagràma     Mahàdevã
     28. øivaliïga     Jalapriyà
     29. Mahàliïga     Kapilà
     30. Màkoña     Mukuñe÷varã
     31. Màyàpurã     Kumàrã
     32. Santàna     Lalitàmbikà
     33. Gaya     Maïgalà
     34. Puruùottama     Vimalà
     35. Sahasràkùa     Utpalàkùã
     36. Hiraõyàkùa     Mahotpalà
     37. Vipà÷a     Amoghàkùã
     38. Puõóravardhana     Pàñalà
     39. Supàr÷va     Nàràyaõã
     40. Trikåña     Rudrasundarã
     41. Vipula     Vipulà
     42. Malayàcala     Kalyàõã
     43. Sahyàdri     Ekavãrà
     44. Hari÷candra     Candrikà
     45. Ràmatãrtha     Ramaõà
     46. Yamunàtãrtha     Mçgàvatã
     47. Vikoña tãrtha     Koñi
     48. Màdhavavana     Sugandhà
     49. Godàvarãtãrtha     Trisandhi
     50. Gaïgàdvàra     Ratipriyà
     51. øivakuõóa     øubhànandà
     52. Devikàtaña     Nandinã
     53. Dvàravatã     Rukmiõã
     54. Vçndàvana     Ràdhà
     55. Madhurà     Devakã
     56. Pàtàla     Parame÷varã
     57. Citrakåña     Sãtà
     58. Vindhya     Vindhyàdhivàsinã
     59. Karavãra     Mahàlakùmã
     60. Vinàyaka     Umàdevã
     61. Vaidyanàthatãrtha     ârogyà
     62. Mahàkàla     Mahe÷varã
     63. Uùõatãrtha     Abhayà
     64. Vindhyaparvata     Nitambà
     65. Màõóavya     Màõóavã
     66. Mahe÷varãpura     Svàhà
     67. Chagalàõóa     Pracaõóà
     68. Amarakaõñaka     Caõóikà
     69. Some÷vara     Varàrohà
     70. Prabhàsa     Puùkaràvatã
     71. Sarasvatã     Devamàtà
     72. Mahàlaya     Mahàbhàgà
     73. Payoùõã     Piïgale÷varã
     74. Kçta÷auca     Siühikà
     75. Kàrttika     Ati÷àïkarã
     76. Varttaka     Utpalà
     77. øoõasaïgama     Subhadrà
     78. Siddhavana     Màtà (Lakùmã)
     79. Bharatà÷rama     Anaïgà
     80. Jalandhara     Vi÷vamukhã
     81. Kiùkindhaparvata     Tàrà
     82. Devadàruvana     Puùñi
     83. Kà÷mãramaõóala     Medhà
     84. Himàdri     Bhãmà
     85. Kapàlamocana     øuddhi
     86. Kàyàvarohaõa     Màtà
     87. øaïkhoddhàra     Dharà
     88. Piõóàraka     Dhçti
     89. Candrabhàga     Kalà
     90. Acchoda     øivadhàriõã
     91. Veõa     Amçtà
     92. Badaryà÷rama     Urva÷ã
     93. Uttarakuru     Auùadhi
     94. Ku÷advãpa     Ku÷obhà
     95. Hemakåña     Manmathà
     96. Kumuda     Satyavàdinã
     97. A÷vattha     Vandanãyà
     98. Vai÷ravaõàlaya     Nidhi
     99. Vedapatana     Gàyatrã
     100. øivasannidhi     Pàrvatã
     101. Devaloka     Indràõã
     102. Brahmaloka     Sarasvatã
     103. Såryabimba     Prabhà
     104. Màtçloka     Vaiùõavã
     105. Satãtãrtha     Arundhatã
     106. Ràmatãrtha     Tilottamà
     107. Citta     Brahmakalà
     108. Jãva÷arãra     øakti

#<DEVäSTHâNA># A holy place, dedicated to øàkaübharã Devã. It is stated in Mahàbhàrata (Vana Parva, Chapter 84, Stanza 13) that one who stays in this holy place and eats greens (cira or kira) for three days will get the fruits of eating greens for twelve years.

#<DEVäTäRTHA(M)># The common name of three holy centres (øaïkhinã, Madhuvañã, Mçgadhåmà) in Kurukùetra. Those who bathe in øankhinã will become beautiful in appearance, while those who bathe in Madhuvañã and Mçgadhåmà will get the benefits of performing a thousand godànas (gifts of cows).

#<DHA># This letter means dhàraõa, øobhana, Dhàtà, dhattåra (umma plant). (Chapter 348, Agni Puràõa).

#<DHâMâ># A hermit who protected Gaïgà-Mahàdvàra. (Mahàbhàrata, Udyoga Parva, Chapter 111, Stanza 17).

#<DHAMADHAMA># A follower of Subrahmaõya. (øloka 27, Chapter 46, øalya Parva).

#<DHANAKA># A king of the Yayàti dynasty. (Navama Skandha, Bhàgavata).

#<DHANAPâLA># A Vai÷ya who lived in the city of Ayodhyà. He built in Ayodhyà a temple for the Sun-god and appointed, for a year, paying his wages in advance, a scholar well versed in Puràõas to read aloud the Puràõas in the temple. After six months Dhanapàla died and as a result of the goodness accrued to him by his worthy deeds the Sun-god came to him with his chariot and took him to his place and seating him on his seat paid respects to him. Later he was taken to Brahmaloka. (Bhaviùya Puràõa, Brahma Kàõóa, Chapter 94).

#<DHANAøARMâ># A brahmin belonging to Madhyade÷a. Once when Dhana÷armà went to the forest to get darbha he confronted three fierce evil spirits and getting frightened ran away from them. But the spirits followed him and the Brahmin then cried and said "Oh, please do not harm me. Mahàviùõu will bless you."
     The moment they heard the name of Viùõu there came a change in them. They reiterated their story to Dhana÷armà. Their names were Vai÷àkha, Sudàsa and Advaita. Because of the ingratitude of Vai÷àkha he got a nick-name 'Kçtaghna' (ungrateful man) also. All the three were human beings in their previous birth. Not only that, Advaita was a king called Harivãra. All the three became evil spirits because of their sins.
     From the conversation Dhana÷armà understood that Vai÷àkha was his father and they then knew each other. The son then anxiously enquired what he should do to absolve his father of his sins and save him from hell. Vai÷àkha then told him observe the vrata, Vai÷àkhapårõimà. He did that and all the spirits went to heaven. (Chapter 94, Padma Puràõa).

#<DHANAVARDHANA># A virtuous Vai÷ya who lived in the island of Puùkara in the Kçtayuga. Once Dhanavardhana after having performed Vai÷vadeva sat for his food. At that time he heard a cry from outside "Annaü dehi (give me food)". Dhanavardhana immediately came out to see who the visitor was but seeing none went in and started taking his food. Because he ate his food once left aside, his body was torn to hundred pieces. (Bhaviùya, Brahma Kàõóa).

#<DHANAVATä># See Såryaprabhà.

#<DHANA¥JAYA I># A famous serpent. This serpent was born to Ka÷yapaprajàpati of his wife Kadrå. (øloka 5, Chapter 35, âdi Parva). This serpent served as a rope to bind the horses to the chariot of øiva during the time of burning to death the Tripuras. (øloka 29, Chapter 34, Karõa Parva). This serpent sits in the court of Varuõa and worships him. (øloka 9, Chapter 9, Sabhà parva).

#<DHANA¥JAYA II># Another name for Arjuna. (See under Arjuna).

#<DHANA¥JAYA III># The army given to Subrahmaõya by øiva. (øloka 17, Chapter 46, øalya Parva).

#<DHANA¥JAYA IV># A Sanskrit critic who lived during the period between 11th and 12th century A.D. He was a member of the court of King Mu¤ja. His important work is 'Da÷aråpaka'. This work contains three hundred ÷lokas divided in four separate divisions. After the death of Mu¤ja, Dhanika, brother of Dhana¤jaya, wrote a commentary on this work. The treatise is named 'Da÷aråpàvaloka'. There are several quotations in this from the Sanskrit dramas 'Veõãsaühàra' and 'Ratnàvalã'. He has in this work discussed Drama and Poetry in general giving prominence to the emotional side of it. The critical work, Da÷aråpàvaloka, contains quotations from a book 'Kàvyanirõaya' by Dhanika himself. But the work 'Kàvyanirõaya' has not yet been made available. Even in composing poetry Dhana¤jaya was well versed. He is the author of the well-known epic 'Ràghavapàõóavãya'. It is known as 'Dvisandhàna Kàvya' also. This is based on the lives of Pàõóavas and ørã Ràma.
     Dhana¤jaya bears the name of ørutakãrti also. It is stated by scholars that Ràghavapàõóavãya was written during the period 1123 to 1140 A.D. (History of classical Sanskrit Literature).

#<DHANA¥JAYA V># There was once a brahmin ascetic called Dhana¤jaya in the gotra of Vasiùñha. This hermit had hundred wives and got hundred sons, one by each of his wives. The son born of his wife øàbhàka (øalàka) was named Karuõa. The father divided his assets equally among his sons and yet they quarrelled with each other.
     Once Karuõamuni went to the shores of Bhavanà÷inã along with a few other munis to worship Narasiüha. There a brahmin had brought a lovely lime as an offering to the deity. Karuõa took the lime from him and smelt it. At this the brahmin got angry and cursed him. "Sinner, may you live as a fly for a hundred years. Then Mahàtmà Dadhãca will give you back your original form." Karuõa instantly became a fly and he pleaded to his wife thus "Beloved, I have become a fly. Please do protect me." Karuõa started flying hither and thither and his cruel brothers made the fly fall in oil and killed it. øucismità, wife of Karuõa, started weeping laying the dead fly in her lap. Arundhatãdevã passing that way saw her and consoled her thus: 'øucismità, stop lamenting. I shall bring it to life this instant by sacred ashes.' So saying the Devã took some ashes from the fire-pit and reciting the powerful Mçtyu¤jaya mantra sprinkled it on the dead body of the fly. øucismità fanned the fly. The potency of the ashes brought the fly back to life.
     After a hundred years one of his relatives killed it again. øucismità grief-stricken, took the dead fly to the Maharùi, Dadhãca. The sage told her thus: "It was bhasma (sacred ashes) that gave life three times to Jamadagni, Ka÷yapa, the devas and myself. I will, therefore, give life to thy husband by bhasma itself." Dadhãca took some ashes and meditating on Mahe÷vara recited a mantra and sprinkled it on the dead fly and brought it back to life. By the touch of Dadhãca, the fly, husband of øucismità, became Karuõa again and both of them went back to their hermitage. (Chapter 101, Padma Puràõa).

#<DHANA¥JAYA VI># A brahmin devotee of Mahàviùõu who lived in the Tretà yuga. Once, in winter, when for want of proper clothing he could bear the biting cold no longer, he broke some twigs of the A÷vattha tree (poplar leafed fig tree) and made fire to warm him. When Dhana¤jaya broke the twigs it gave reflective pain on the body of Mahàviùõu. But Mahàviùõu who was aware of the unflinching devotion of Dhana¤jaya to himself was not displeased but appeared before Dhana¤jaya with wounds all over the body. The Brahmin enquired how Viùõu got the wounds and on knowing that it was the consequence of his breaking the twigs of A÷vattha Dhana¤jaya in utter grief started to cut his own head off. Greatly pleased Viùõu stopped him from his attempt and asked him to name a boon. Very modestly he replied that he would be satisfied if he was given the strength to continue as a devotee of Viùõu. (Padma Puràõa, Kriyà Kàõóa).

#<DHANEøVARA># A Brahmin born in the city of Avanti. Abandoning the duties enjoined by scriptures to a Brahmin he strayed away from the Brahmin fold doing all sorts of sins. He became a store-house of sins. He was engaged in commerce and once while travelling he reached the city of Màhiùmatã. There he met many people from several adjoining villages who had come there to observe the Kàrttika Vrata. Later Dhane÷vara was bitten by a cobra there and fell down fainting. Very soon he died.
     When he died the messengers of Yama came and took him bound to Kàlapurã. There, Citragupta read out to Yama all the sins Dhane÷vara had committed from boyhood till his death. Citragupta added "Even from boyhood there is no record of any good deed done by him. On the other hand the sins he has committed could not be told in a year. He is an incarnation of evil. He must be roasted in hell till the end of the world." On hearing this the body of Yama blazed like flame with anger and calling aside an attendant he ordered, "Hi, Pretapàlaka, take this sinner away, beat him with spiked clubs and throw him into Kumbhãpàka". Pretapàlaka instantly took him away and breaking his head with a thorn-spiked club threw him into a copper vessel containing burning oil. But to his great amazement the burning oil became cold as soon as the body of Dhane÷vara came into contact with it just as it happened once before in the case of Prahlàda. The perplexed attendant ran to Yama and told him of this strange incident. Yama was also surprised at this novelty in hell and called back Dhane÷vara and started enquiring about his life once again. Nàrada came there at that time. Both of them then talked about Dhane÷vara. Nàrada told Yama how the unanticipated thing so happened because Dhane÷vara on the eve of his death spent some time with people who were observing the Kàrttika Vrata washing away thus all the sins accumulated so far in his life. Hearing that Yama took Dhane÷vara round hell and giving Dhane÷vara, the position of a Yakùa sent him to Kuberapurã. (Chapter 115, Padma Puràõa).

#<DHANI># A messenger of the asuras called Kapas. The Kapas once sent Dhani to preach moral code among the Brahmins. (Chapter 157, Anuֈsana Parva, M.B.)

#<DHANIKA># A Sanskrit poet. (See Dhana¤jaya IV).

#<DHANUGèHA># (DHANUGRAHA, DHANURDHARA) One of the hundred sons of Dhçtaràùñra. He was killed in the great battle by Bhãmasena. (øloka 62, Chapter 84, Karõa Parva, M.B.).

#<DHANUVAKTRA># A soldier of Subrahmaõya. (øloka 62, Chapter 45, øalya Parva, M.B.).

#<DHANURVEDA>#
     %<General information.>% A scientific treatise on the art of warfare in ancient Bhàrata. Because of the undue importance of the science the treatise is deemed and respected as a Veda. There have been innumerable books on the subject to teach Dhanurveda to the Kùatriya youths. In the book 'Prasthànabheda' by Madhusådana Sarasvatã he states that Dhanurveda is a branch of Yajurveda. A Sanskrit book called Dhanurvedasaühità is now available. Some scholars are of opinion that not much antiquity can be attributed to this work. Many books relating to Dhanurveda have been lost to us. What details are there in Agni Puràõa are given below:
     2) %<Divisions of Dhanurveda.>% This is known as Catuùpàda (four-footed) also because of the fact that the four main constituents of an army are the chariots, elephants, horses and men. Dhanurveda has been divided into five parts (1) Yantramukta, (2) Pàõimukta, (3) Muktasandhàrita, (4) Amukta and (5) Bàhuyuddha. There is another division according to Astra and øastra. There is yet another division of the science into two by some scholars from a different viewpoint calling them Màyà and èju.
     %<Yantramukta>% (Yantra = machine). This means a warfare where machines are used. Kùepiõã (sling) bow and arrow and other such machines are included in this.
     %<Pàõimukta.>% (Pàõi = hand). This is where the hand is used mainly. Stone, mace etc. are used in this.
     %<Muktasandhàrita.>% This includes the use of weapons like a spear.
     %<Amukta.>% The use of a weapon like a sword which never leaves your hand.
     %<Bàhuyuddha.>% (Bàhu = head). The fight with only bare hands without the use of a weapon. One who wishes to fight should make ready his own weapons. He should be one who will never get tired even after exertion. A war with bows and arrows is considered the best and most manly, that with a spear ranks next, a fight with a sword is bad and a fight with hands, the most mean.
     3) %<The Trainees.>% Only a brahmin is entitled to be a preceptor in Dhanurveda. The Kùatriya and Vai÷ya should learn from him. The øådra can fight of his own in danger. He is not allowed to learn military science from a preceptor. Those mixed-born are to help the king during a war.
     4) %<Various postures.>% There are nine different ways of standing when you give a fight, classified according to the different positions of one's foot, heel and knee.
     %<Samapàda.>% When you stand with your Aïguùñha, Nariyàõi (Gulpha), Pàõi and Pàda closely joined together, it is termed Samapàda.
     %<Vaiֈkha.>% Keep your legs twentyseven inches apart and without bending your knees stand erect throwing your weight on the fingers of the foot. This stand is called Vaiֈkha.
     %<Maõóala.>% Keep your knees thirtysix inches apart and stand in the shape of a haüsapaïkti and this position is called Maõóala.
     %<âlãóha.>% Bend your right knee and thigh in the shape of a plough and without any movement to that posture draw your left leg fortyfive inches apart. This stand is called âlãóha.
     %<Pratyàlãóha.>% If you bend your left knee and thigh and stand like above it is called Pratyàlãóha.
     %<Jàta.>% Place your right foot straight and place the left one perpendicular to the right one with the heels and the ankles of the feet five fingers apart. The whole length of the posture should not exceed twelve fingers. This stand is called Jàta.
     %<Daõóayàta.>% Keep the right knee bent and the left leg straight or vice versa. This posture is called Daõóàyata.
     %<Vikaña.>% If for the above posture the distance between the two legs is two palm-length it is Vikaña.
     %<Svapuña.>% Keep the knees viguõas and the feet Uttàyanas for the posture of Svapuña.
     %<øvastika.>% Keep your legs sixteen fingers apart and raise your feet a little keeping the level of both the feet equal. This is Svastika.
     5) %<Use of arrows.>% Before a man is to make use of a bow and arrow he should first take the posture of Svastika and bow down. He should take the bow by the left hand, take the arrow by the right hand. He then should adopt a posture of either Vai÷àkha or Jàta and taking the bow should sink into the earth one end of the bow and draw the bow-string up to the other end and see whether there is sufficient length for the string. He should take an arrow from his sheath and thrust the arrowhead into the ground near the bow. He should place his elbow on the top of the arrow with his forearm bent and fist clenched. If the clenched fist touches the top of the bow that bow and arrow is superior to any other. He should tie the bow-string in a way that the distance between the tied bow-string and the bow is twelve fingers. He should place the bow in front of his navel and the arrows in a quiver on his hip. Taking an arrow he should raise the bow and fix the arrow at a point on the bow-tring between his eye and ear. He should take the arrow by his left fist and fix it so that the fist touches the left nipple. The bow should not change position horizontally, vertically, laterally, face downwards or upwards. Then taking an arrow from the sheath by the thumb and forefinger fix it on the bow-string and stretch it well before sending the shot. The clue to correct aim is this. Anything that one can see with one's eyes but can be covered by his fist is within the arrowshot. When one arrow is sent another should be taken immediately from the sheath and sent in quick succession. This is called Upaccheda.
     6) %<Operations with a sword and a carma (shield).>% There are thirtytwo different ways of putting into use a sword or a 'carma' (shield). Bhrànta, Udbhrànta, âviddha, âpluta, Vipluta, Sçta, Saüpàta, Samudãrõa, øvetapàta, âkula, Savyoddhåta, Savyàvadhåta, Dakùiõoddhåta, Dakùiõavadhåta, Anàlakùita, Visphoña, Karàla, Indramahàsakha, Vikaràla, Nipàta, Vibhãùaõa, Bhayànaka, Samagrapàda, Arddhapàda, Tçtãyàü÷apàda, Pàda, Ardhavàrija, Vàrija, Pratyàlãóha, âlãóha, Varàha and Lalita.
     7) %<Operations with ropes.>% There are eleven different ways of using a rope in a war. Paràvçtta, Aparàvçtta, Gçhãta, Laghugçhãta, ærdhvakùipta, Adhaþkùipta, Sandhàrita, øyenapàta, Gajapàta and Gràhagràhya. Adepts in this art have stated that there are five acts in the rope-operation. They are: èju, âyata, Vi÷àla, Tiryak and Bhràmita.
     8) %<Mode of using the weapons.>% (1) Deeds with a wheel are: Chedana, Bhedana, Pàtana, Bhramaõa, øayana and Vikartana.
     (2) %<øåla (spear).>% Deeds with this are: âsphoñana, Kùolana, Bhedana, Tràsana, ândolana and âghàta.
     (3) %<Tomara (iron club).>% Deeds with this are: Dçùñighàta Pàr÷vàghàta, èjupakùa and Iùñapràpta.
     (4) %<Gada (Mace).>% Deeds with this are: Gomåtra, âhata, Prabhåta, Kamalàsana, Tata, ærdhvagàtra, Vàmanamita, Dakùiõamita, âvçtta, Paràvçtta, Pàdoddhåta, and Avapluta Haüsamarda.
     (5) %<Para÷u (axe).>% Deeds with this are: Karàla, Avaghàta, Daü÷a, Upapluta, Kùiptahasta, Sthita and øånya,
     (6) %<Muógara (hammer).>% Deeds with this are: Tàóana. Chedana, Cårõana, Plavana and Ghàtana.
     (7) %<Bhindipàla.>% Deeds with this are: Saü÷rànta, Vi÷rànta, Govisarga and Sudurdhara. Deeds with the Laguóa are the same as these.
     (8) %<Vajra.>% Deeds with this are: Antya, Madhya, Pàràvçtta, and Nide÷ànta. The deeds with Paññi÷a are the same as there.
     (9) %<Kçpàõa (Churikà--small dagger).>% Deeds with these are: Haraõa, Chedana, Ghàtana, Bhedana, Mçükùaõa, Pàtana and Sphoñana.
     (10) %<Kùepiõã (Kaviõa--Sling).>% Deeds are Tràsana, Rakùaõa, Ghàtana, Baloddharaõa and âyata.
     The feats of one who fights a bludgeon or cudgel are the following:
     Santyàga, Avadaü÷a, Varàhoddhåtaka, Hastàvahasta, âlãna, Ekahasta, Avahasta, Dvihasta, Bàhupà÷a, Kañirecitaka, Utgata, Uroghàta, Lalàñaghàta, Bhujavidhamana, Karoddhåta, Vimàna, Pàdàhati, Vipàdika Gàtrasaü÷leùaõa, Sànta, Gàtraviparyaya, ærdhaprahàra, Ghàta, Gomåtra, Savya, Bhakùiõa. Pàraka, Tàraka, Daõóa, âkula, Kabarãbandha, Tiryagbandha, Apàmàrga, Bhãmavega, Sudar÷ana, Siühàkrànta, Gajàkrànta and Garbhàkrànta. (Agni Puràõa, Chapters 249-252).
     9) %<Dhanurveda in Mahàbhàrata.>% Some references to Dhanurveda in Mahàhàrata are given below:
     (1) A sage named øaradvàn was a noted preceptor in Dhanurveda. Kçpàcàrya learnt Dhanurveda from him and taught many others of his disciples. (Chapter 129, âdi Parva, M.B.).
     (2) Droõàcàrya learnt Dhanurveda from Para÷uràma and imparted it to many other disciples of his including the Kauravas and Pàõóavas. (Chapter 129, âdi Parva, M.B.).
     (3) Agnive÷a, a sage, learnt Dhanurveda from sage Agastya. (øloka 9, Chapter 133, âdi Parva, M.B.).
     (4) Dhanurveda has got ten aïgas and four caraõas. (Chapters 6 and 41, øalya Parva, M.B.).
     (5) Four-footed Dhanurveda worshipped Subrahmaõya. (øloka 22, Chapter 44, øalya Parva, M.B.).

#<DHANUúA># An ancient sage. He was a priest in the yàga of Uparicaravasu. (øloka 7, Chapter 336, øànti Parva).

#<DHANUúâKúA># An ancient sage. He killed Medhàvã, son of the sage Bàladhi, accusing Medhàvi of having mocked other sages (øloka 50, Chapter 135, Vana Parva, M.B.).

#<DHANVA># One of the Kings of Kà÷i. Dhanvantari was born as his son. (For details see under Dhanvantari).

#<DHANVANTARI I># A deva who was a preceptor in âyurveda.
     1) %<Origin.>% The devas and asuras together churned the milky ocean, Kùãràbdhi, to salvage Amçta (Nectar) from it. After thousand years there arose from the ocean a deva with a Kamaõóalu (water-pot of ascetics) in one hand and a daõóa in the other. That deva was Dhanvantari, (øloka 31, Sarga 45, Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     The birth of Dhanvantari from the ocean of Milk is described in Chapter 29 of Harivaü÷a thus:
     Prosperous-looking Dhanvantari rising above the waterlevel of Kùãràbdhi stood worshipping Mahàviùõu. Viùõu gave him the name of Abja. Dhanvantari is thus known by the name of Abja also. Dhanvantari bowing to Viùõu said "Prabho, I am your son. Allot to me yaj¤abhàga".
     Vtùõu replied thus: "Portions of yaj¤a have already been allotted. Because you were born after the devas you cannot be considered as one among them. You will be born again in the world for a second time and then you will be a celebrity. In your second life even from while in the womb you will have knowledge of Aõimà and Garimà. Therefore you will be born as a deva incarnate. You will write in eight divisions a book on âyurveda; your second life will be in Dvàpara yuga." After having said so much Viùõu disappeared.
     2) %<Rebirth of Dhanvantari.>% Suhotra, King of Kà÷i, in the second Dvàpara yuga had two sons, øala and Gçtsamada. øunaka was the son of Gçtsamada. øala got a son, ârùñiùeõa. Kà÷a was born to ârùñiùeõa. To Kà÷a was born Dãrghatapas (Dhanvà). For a long time Dhanvà did not have any children and so he went and did penance to propitiate Abjadeva. Abjadeva (Dhanvantari) was pleased and was born as a son to Dhanvà. Dhanvà named the boy as Dhanvantari and the latter taught his disciples âyurveda, by parts, eight in number. From Dhanvantari in order were born Ketumàn--Bhãmaratha--Divodàsa. (Chapter 29, Harivaü÷a).
     3) %<Dhanvantari and Parikùit.>% There is a story in the puràõas that when Takùaka went and bit Parãkùit to kill him, a Viùahàri (one who cures those infected with snake venom) rushed to save the king but was bribed and sent back by Takùaka. There are indications in the Puràõas to show that the Viùahàri under reference was Dhanvantari though it is stated that Ka÷yapa was the person involved. (See under Takùaka).
     4) %<Dhanvantari and Manasàdevã.>% In the Kçùõajanma Khaõóa of Brahmavaivarta Puràõa there is a story connecting Dhanvantari with Manasàdevã, a serpentgoddess.
     Once Dhanvantari with his disciples was going to Kailàsa. On the way Takùaka made a venom-spitting hiss. At once one of the disciples of Dhanvantari boldly went and plucked the diamond on the head of Takùaka and threw it to the ground. Hearing this Vàsuki, King of serpents, sent to Dhanvantari thousands of serpents under the leadership of Droõa, Puõóarãka and Dhana¤jaya. The poisonous breath of all these serpents joined together made the disciples of Dhanvantari swoon. Immediately Dhanvantari by a medicine made from vanaspati made all his disciples recover and then sent all the serpents to a swoon. When Vàsuki heard this he sent the serpent-maid, Manasàdevã, a disciple of øiva, to face Dhanvantari. Manasàdevã and Gaóåra were both disciples of øiva. But Dhanvantari was a follower of Gaóåra. Manasàdevã made all the disciples of Dhanvantari swoon but the latter because of his great proficiency is Viùavidyà soon brought back his disciples to normal. When Manasàdevã found that it was impossible to defeat Dhanvantari or his disciples by using poison Manasàdevã took the tri÷åla given to her by øiva and aimed it at Dhanvantari. Seeing this øiva and Brahmà appeared before them and pacifying them sent them all their way.

#<DHANVANTARI II># (Amçtàcàrya). An eminent medical scientist born in the ambaùñha caste. There is no reference anywhere in the Puràõas regarding any relationship between the two Dhanvantaris. There is the following story about Amçtàcàrya in Ambaùñhàcàracandrikà.
     Once Gàlava Maharùi went to the forest to collect darbha and firewood. He walked for long and felt thristy and hungry. Then he saw a girl coming that way with water and Gàlava quenched his thirst taking water from her. Pleased with her the Maharùi blessed her saying "May you get a good son." The girl replied that she was still unmarried. Gàlava then made a figure of a male with darbha and told her to get a child from that figure. She was a Vai÷ya girl named Vãrabhadrà and she got a beautiful child of that darbha male. Because the boy was born to a Vai÷ya of a brahmin male he belonged to the Ambaùñha caste. The boy was named Amçtàcàrya.

#<DHANYAMâLâ># The foster-mother of Atikàya. (See Atikàya).

#<DHARâ># Wife of a Vasu named Droõa (see under Nandagopa).

#<DHARA I># He is the first Vasu born to Dharma of his wife Dhåmrà. (øloka 19, Chapter 66, âdi Parva).

#<DHARA II># A king who was a friend of Yudhiùñhira. (øloka 39, Chapter 158, Droõa Parva, M.B.).

#<DHâRA># A holy place. If one bathes in this holy place (Bath) his sorrows will be at an end. (M.B. Vana Parva, Chapter 84, Stanza 25).

#<DHâRAöâ># One of the eight means of Ràjayoga (One of the ways of union with the supreme Spirit). Yama, Niyama, âsana, Pràõàyàma, Pratyàhàra, Dhàraõà, Dhyàna and Samàdhi are the eight means (See under Ràjayoga).

#<DHâRAöA I># A king born in the family of Candravatsa. (M.B. Udyoga Parva, Chapter 7, Stanza 16).

#<DHâRAöA II># A nàga (serpent) of the family of Ka÷yapa. (M.B. Udyoga Parva, Chapter 103, Stanza 16).

#<DHARAöA(M)># A measure. In ancient times a dharaõa was made up of ten palas. (Manusmçti).

#<DHARâPâLA># A king of ancient times. He ruled over a country named Vidi÷à. There is a holy place where the rivers Vetasã and Vetravatã meet. Dharàpàla constructed a temple at the confluence. There is a story also for his doing so.
     Once a øiva-pàrùada brought to øiva a woman at a time when Pàrvatã was away from the place. øiva and the woman were enjoying each other when Pàrvatã came to the place. Getting angry she cursed the Pàrùada and made him into a fox. The fox came to the place where the rivers Vetasã and Vetravatã meet and did penance there and attained Mokùa. Dharàpàla saw the divine plane coming down to take the Pàrùada away and he, therefore, constructed a temple at the place where the plane landed. He then arranged scholars well versed in Vedas and ÷àstras to read Padma Puràõa there. He himself read Padma Puràõa and attained mokùa. (Chapter 29, Padma Puràõa).

#<DHâREøVARä># A goddess living in the tãrtha (holy bath) of Jambunada. This goddess is another form of Pàrvatã. (Devã Bhàgavata, Skandha 8).

#<DHâRIöä># A daughter born to the Manes (Pitçs) created by Brahmà, by their wife Svadhà. Dhàriõã had an elder sister named Menà. Both were expounders of the Vedas and of good qualities. (Viùõu Puràõa, Aü÷a 1, Chapter 10).

#<DHARMA># A deva who is the abode of all luxuries in life.
     1) %<Birth.>% This deva broke the right nipple of Brahmà and came out in the form of a human being. Three sons were born to him: øama, Kàma and Harùa. Kàma married Rati, øama, Pràpti and Harùa, Nandà.\<*>\
     2) %<Marriage and family life.>% The Bhàgavata states that Dharma married the thirteen daughters of Daksaprajàpati named øraddhà, Maitrã, Dayà, øànti, Puùñi, Tuùñi, Kriyà, Unnati, Buddhi, Medhà, Titikùà, Hçã and Mårti. Besides them he married ten other girls named Bhànu, Lambà, Kukubh, Jàmi, Vi÷và, Sàdhyà, Marutvatã, Vasu, Muhårtà and Saïkalpà and also a woman named Sunçtà. According to Mahàbhàrata Dharma married the following daughters of Dakùa: Kãrti, Lakùmã, Dhçti, Medhà, Puùñi, øraddhà, Kriyà, Buddhi and Lajjà.
     From each of his wives there originated a family. The son born to each is given below øraddhà--øubha; Maitrã--Prasàda; Dayà--Abhaya; øànti--Sukha; Tuùñi--Moda; Unnati--Darpa; Buddhi--Artha; Medhà--Sukçti; Titikùà--øama; Hrã--Pra÷raya. Mårti gave birth to the virtuous Naranàràyaõas. Sunçtà became the mother of the devas, Satyavrata and Satyasena. Satyasena became famous by slaying many cruel and evil-natured Yakùas, demons and spirits. Lambà gave birth to èùabha and Vidyotana. èùabha got a son, Indrasena. Vidyotana became the father of stanayitnu. Kukubh delivered Saïkaña and Saïkaña became the father of Kãkaña and Durgadeva. Jàmi got a son Svarga and of him was born Nandã. Vi÷và gave birth to Vi÷vadevas and Sàdhyà to Sàdhyas. These Sàdhyas are different from those born of Brahmà. Sàdhyas became the father of Arthasiddhi. Marutvatã gave birth to Marutvat and Jayanta. Vasu gave birth to eight sons and they were known as Aùñavasus. Droõa, the first of the Aùñavasus, married Abhimati. Abhimati is known as Dharà also. It was Droõa and Dharà who were born as Nandagopa and Ya÷odà later. Pràõa, second of the Aùñavasus, married ærjasvatã, daughter of Priyavrata. (Navama Skandha, Bhàgavata).
     3) %<Prominent sons.>% Four sons of Dharma, Hari, Kçùõa, Nara and Nàràyaõa became prominent. Hari and Kçùõa were great yogis while Nara and Nàràyaõa were great ascetics. (See under Naranàràyaõa).
     4) %<The daughter named Dharmavratà.>% Dharmadeva got a daughter named Dharmavratà of his wife Dharmavatã. Dharmavratà was an ascetic and she was married to Marãci, son of Brahmà. One day Marãci came back from the forest after getting darbha and flowers extremely tired and so after food lay down to rest. His wife sitting by his side massaged his legs. The sage fell asleep. Then Brahmà came there and Dharmavratà attended on him and worshipped him. Marãci, when he woke up, finding Dharmavratà attending on another man cursed her and made her into stone. Dharmavratà pleaded not guilty and standing inside a fire-pit did penance for ten thousand years. Brahmà and other devas appeared before her and consoled her by assuring that though she would be a stone devas would take their abode in it and that she would be worshipped by all. From that day onwards that stone was known as Deva÷ilà and even now it is believed that Brahmà and other devas live therein. (Chapter 114, Agni Puràõa).
     5) %<Dharma was cursed and made Vidura by Aõimàõóavya.>% (See Aõimàõóavyà).
     %<Other details.>% (1) A portion of Dharma took life as Yudhiùñhira in Kuntã. (See Dharmaputra).
     (2) Dharma did penance in Dharmatãrtha for a very long time. (øloka 1, Chapter 84, Vana Parva).
     (3) The abode of Dharma was Dharmaprastha. (øloka 1, Chapter 84, Vana Parva).
     (4) Dharma did penance on the banks of the river Vaitaraõã for a long time. (øloka 4, Chapter 114, Vana Parva).
     (5) While the Pànóavas were in exile in the forest Dharma in the form of a deer came to the hut of a Brahmin and carried away by its horns the Araõi stick which the Brahmin owned for making fire by attrition. (Chapter 311, Vana Parva).
     (6) Dharma appeared in the form of a Yakùa and made all the Pàõóavas swoon except Yudhiùñhira, on the shores of a pond in the forest and later got them back to normal. (See under Dharmaputra).
     (7) Dharmadeva went to Vi÷vàmitra in the guise of Vasiùñha to test him. (See para 3 of Gàlava).
     (8) Following a directive from Brahmà, Dharmadeva once brought before Varuõa all the daityadànavas bound by ropes. (Chapter 128, Udyoga Parva).
     (9) Mahàviùõu was born as a son of Dharmadeva. (See under Naranàràyaõa).
     (10) Dharma worshipped a brahmin named Satya taking the form of a deer. (øloka 17, Chapter 272, øànti Parva).
     (11) Dharma tested Sudar÷ana taking the form of a brahmin. (øloka 79, Chapter 2, Anu÷àsana Parva).
     (12) Dharma saved a sage named Vatsanàbha from a great downpour taking the shape of a buffalo. (Chapter 12, Anu÷àsana Parva).
     (13) Dharma disguised as a brahmin, went and imparted advice to Janaka, father of Sãtà. (Chapter 32, A÷vamedha Parva).
     (14) To test Jamadagni, Dharma went to his à÷rama taking the form of Anger. Jamadagni had just milked Kàmadhenu and kept the milk in a pot. Dharma as Anger crept into the milk. Jamadagni drank it and yet remained calm. Seeing this Dharma appeared before him in the form of a Brahmin and blessed him assuring Jamadagni that in future he would be obedient to Dharma (Chapter 91, A÷vamedha Parva).
     (15) When at the fag end of their life the Pàõóavas started on their Mahàprasthàna, Dharma as a dog accompanied them up to the gates of heaven. (øloka 22, Chapter 5, Svargàrohaõa Parva).
     7) %<Dharma and Kàla.>% There is a misunderstanding found even in some Puràõas that Kàla, the chief of Kàlapurã, and Dharma are one and the same person. But if the stories around each are examined it is easy to deduce that they are two different devas. The father and mother of Dharmadeva is Brahmà. The father of Kàla is Sårya and mother Saüj¤à, daughter of Vi÷vakarmà. This itself is a sufficient evidence to show that the two are different persons. Further, Kàla or Yama is the sixth descendant of Viùõu.
     But scholars are misled to think that the two are identical. There is a reason for it.
     "dharmaràjaþ pitçpatiþ samavarttã paretaràñ / kçtànto yamunàbhràtà ÷amano yamaràó yamaþ // kàlo daõóadharaþ sràddha-devo vaivasvatontakaþ. / (amara)."
     The above are the synonyms of Kàla. Vyàsa has used as synonyms for Dharmadeva in the Mahàbhàrata the words Dharmaràja, Vçùa and Yama. Now among the synonyms for the two there are two words in common-Dharmaràja and Yama. This has led to this misunderstanding. Because Kàla weighs the evil and good in man he got the name Dharmaràja. Dharmadeva got that name because he is the incarnation of Dharma. The real name of Kàla is Yama. Dharmadeva got the name Yama because he possesses 'Yama' (control of the self for moral conduct). Kàla has no sons; Vidura and Yudhiùñhira are the sons of Dharmadeva.
\<*) "sthànaü tu dakùiõaü bhitvà brahmaõo naravigrahaþ / niþsçño bhagavàn dharmaþ sarvalokasukhàvahaþ // trayastasyavaràþ putràþ sarvabhåtamanoharàþ / ÷amaþ kàma÷ca harùa÷ca tejasà lokadhàriõaþ //" (M.B. âdi Parva, Chapter 65).>\

#<DHARMABHèT># A maharùi who was an inhabitant of Daõóakàraõya. This sage narrated to ørã Ràma the story of the pond 'Pa¤càpsara' and the gànadhàrà that rises from it. (Vàlmãki Ràmàyaõa, Araõya, Sarga 11).

#<DHARMABUDDHI># See under Mitrabheda.

#<DHARMADA># A follower of Subrahmaõya. (øloka 72, Chapter 45, øalya Parva).

#<DHARMADATTA I># A king of Kosala. He had a wife named Nàga÷rã. By her chastity she became a celebrity and got the name of Arundhatã of the earth. They got a daughter named Tàràdattà. Once when Dharmadatta and Nàga÷rã were engaged in conversation both remembered their lives in their previous births. It was not allowed to speak about previous births in open and if anybody did so death was the penalty. But Nàga÷rã could not control herself and prepared to accept the worst. Nàga÷rã told her husband thus: "I am just reminded of my life in my previous birth. I will tell you my story. I was the servant maid of a brahmin named Màdhava in this same place. I had a husband named Devadàsa then. My husband was the son of a merchant. We made a small house of our own and lived there peacefully. Each of us would bring food from where we worked and everyday we used to set apart a portion of what we got for guests and the pitçs. We were satisfied with what was left after that. If we got more than one set of clothes we would give it to the poor. Then there came a famine in the country. Our earning also was reduced daily. We lived in hunger. One day a hungry and tired sannyàsã came to our place and we gave him the whole of our food. My husband died that day and I gave away my life jumping into the funeral pyre of my husband. Then I was born in the family of a King and became your wife."
     Dharmadatta also got back the memory of his previous birth. He said he was the Devadàsa of Nàga÷rã's previous life.
     The moment they finished talking about their previous births both fell down dead. Orphaned Tàràdattà then lived under the care of her mother's younger sister. After some time a Maharùi came to their house and by his blessing Tàràdattà got a husband named Kaliïgasena. Kaliïgasena was a brave and daring Prince. Very soon they got a daughter and she was named Kaliïgasenà. (Kathàsaritsàgara, Madanama¤jukà laübaka, Taraïga 2).

#<DHARMADATTA II># A Brahmin who lived in the city of Karavãra. One day while Dharmadatta was going to the temple with material for påjà he came across a demoness named Kalahà on the way. The brahmin threw the påjà materials in his hand on to the face of the demoness. When a tulasã leaf touched the demoness she got back the memory of her previous birth.
     Kalahà then abandoned her cruel nature and begged Dharmadatta to advise her as to how she should get a release from her demonaic life. Taking pity on her Dharmadatta gave her all the 'puõya' he had obtained by observing Kàrttikavrata. (Chapters 106, 107, Uttara Khaõóa, Padma Puràõa and Chapters 2, 4, 24, 25 Skanda Puràõa).
     Dharmadatta and Kalahà were born as Da÷aratha and Kaikeyã in their next births as a result of the accumulated Puõya obtained by observing Kàrttikavrata. (Sàra khaõóa, ânanda Ràmàyaõa).

#<DHARMADHVAJA># See under Tulasã.

#<DHARMAGUPTA I># A prince who obtained blessings from øiva by observing the Pradoùavrata. (For detailed story see Aü÷umatã).

#<DHARMAGUPTA II># A Nandaràjakumàra belonging to the Lunar dynasty. Chapters 1, 2 and 13 of Skanda Puràõa gives the following story about him.
     Once Dharmagupta went to the forests, hunting. Deeply interested in the game he never knew when it became dusk. It was late to go back to the palace and so deciding to stay in the forest for the night he climbed upon a tree and made a seat there to rest. After some time a bear followed by a lion came running and took refuge on the top of the same tree. The lion stood growling below. Seeing a man on the same tree the bear said "Oh, Prince, we are both in the same sad plight now. Believe me as a friend. We can spend the night on this tree safe. Therefore, go to sleep till midnight and I will keep watch over. After that I will go to sleep and you keep watch". Gladly accepting the proposal the prince went to sleep and the bear kept vigil. Then the lion suggested to the bear to push down the prince. The bear replied that he would never cheat a friend and that it was a great sin also to do so. After midnight the bear slept and the prince kept watchover. The lion then suggested to the prince to push down the bear. Thinking that he would be saved if the bear is given to the lion the unfaithful prince pushed the bear down. But the bear escaped catching hold of the branches lower down. Embittered at this the bear cursed Dharmagupta and made him mad.
     Then addressing Dharmagupta first and the lion next the bear said thus: "I am Dhyànakàùñha a sage of the Bhçgu family. I can take any form I like. I cursed you, Dharmagupta, because you cheated a friend. This lion is Bhadra, one of the ministers of Kubera. Once he entered into sexual act with a bear in front of the à÷rama of Gautama at midday and the sage cursed him and made him into a lion. The sage as a relief from the curse had further decreed that he would get his original form when he entered into a conversation with me." When Dhyànakà{??}ha finished speaking the lion changed itself into the form of Bhadra.
     Dharmagupta remained mad and his father, the King, approached Jaimini for help. The sage said that the prince would be cured of his madness if he bathed in the Puùkariõã tãrtha. The king did as was suggested and Dharmagupta was cured.

#<DHARMâKARA># A righteous house-holder. Once a prince entrusted his beautiful wife with Dharmàkara and went away. Though she lived with him for six months he did not have any kind of contact with her. The prince returned. Wicked people tried to arouse doubts about the chastity of his wife and the householder. But it was futile. Still fearing calumny Dharmàkara entered fire. In that test by fire he came out victorious. Not only did his body remain unscorched, but also that the faces of the wicked people who blamed him were filled with leprosy and became ugly. (Padma Puràõa, Sçùñi khaõóa, Chapter 50).

#<DHARMAKETU># A king of Bhàrgava gotra. He was the son of Suketu and father of Satyaketu. (Navama Skandha, Bhàgavata).

#<DHARMANANDANA># A king of the family of Bhàrgava. (Navama Skandha, Bhàgavata).

#<DHARMâðGADA># A Brahmin who became a deep meditator on Viùõu, because of his habits in his previous life. Dharmàïgada was the son of Rukmàïgada by his wife Sandhyàvalã. Rukmàïgada was the son of ètadhvaja who lived in the city of Vidi÷à. He was a man of good personality, who lived with his father and being a generous man he did not hesitate to give his head to Mohinã for the pleasure of his father. God Viùõu was pleased with him because of his love of his father and of his loyalty to Vaiùõavite deity and took him bodily to heaven (Vaikuõñha). Dharmàïgada lived there for many thousands of years enjoying heavenly pleasures. Then he went astray from divine life and had to take life again as Suvrata the son of a Brahmin named Soma÷armà.
     The wise Suvrata discarded the passions of Kàma (desire), Krodha (anger) etc. and controlled his senses and engaged himself in penance in Vaióåryamahàdri. For hundred years he sat in meditation and Mahàviùõu was pleased with him and took him and his father to Vaikuõñha. At the instruction of Mahàviùõu, Suvrata took life again in the house of Ka÷yapa. When he died he went to Vaikuõñha. In every successive birth he had the remembrance of his previous birth. (Padma Puràõa, Chapter 21).

#<DHARMANETRA I># A king of the Hehaya family. He was the son of Hehaya and father of Kçti. (Brahmàõóa Puràõa, Chapter 2).

#<DHARMANETRA II># A son of Dhçtaràùñra. (øloka 60, Chapter 94, âdi Parva).

#<DHARMAPâLA># A minister of Da÷aratha. There were eight ministers for Da÷aratha: Sçùñi, Jayanta, Vijaya, Siddhàrtha, Ràùñravardhana, A÷oka, Dharmapàla and Sumantra. (Chapter 6, Agni Puràõa).

#<DHARMAPRASTHA># A sacred place. It is believed to be the abode of Dharmaràja. There is a general assumption that anybody who touches the water in a well there will be absolved of all sins. (øloka 99, Chapter 94, Vana Parva).

#<DHARMAPUTRA># The eldest of the Pàõóavas, the others being Bhãmasena, Arjuna, Nakula and Sahadeva.
     1) %<Genealogy.>% See under Arjuna.
     2) %<Birth.>% Pàõóu, brother of Dhçtaràùñra, had two wives, Kuntã and Màdrã. There was a curse for Pàõóu that he would die the moment he touched his wife. (See under Pàõóu). Kuntã, the first wife of Pàõóu, had obtained from Durvàsas five mantras. The mantras were very potent. If she called upon any god reciting the mantra that God would manifest himself to her and bless her with a son. When Kuntã found that Gàndhàrã was pregnant and was about to deliver she became anxious and meditating on Dharmadeva recited one of the mantras given by Durvàsas and got a child from him. The boy was born at midday on the eighth Jyeùñha day of the year on Pa¤camã and at the auspicious hour, Abhijit. At the time of his birth there was a celestial voice which said "This boy will become a very righteous and bold King, best among the virtuous. He will be known as Yudhiùñhira". Obeying the dictate of the mysterious voice he was named Yudhiùñhira. (M.B. âdi Parva, Chapter 123).
     3) %<Boyhood.>% When he had five sons Pàõóu went to the forest of øata÷çïga together with his family to spend the spring time there. The sages residing in that forest conducted the christening ceremony of Dharmaputra. Ka÷yapa, priest of Vàsudeva, performed the Upanayana ceremony (thread-wearing) of Dharmaputra (Chapter 123, Dàkùiõàtyapàñha) âdi Parva, M.B.). Ràjarùi øuka imparted instructions to Dharmaputra on spear-warfare. Pàõóu died during their stay there. Màdrã abandoned her life by jumping into her husband's funeral pyre. Before doing so she called Dharmaputra to her side and joining her hands together said "Son, you are now the father to your brothers." When Pàõóu and Màdrã were dead the sages of the forest took Kuntã and the children to Hastinàpura and entrusted them to the care of Bhãùma detailing to him all that had happened in the forest. (Chapter 125, âdi Parva, M.B.).
     4) %<Kaumàra (youth).>% Dharmaputra and his brothers spent their boyhood in Hastinàpura along with Duryodhana and his brothers. Bhãmasena became a great foe of Duryodhana and his brothers and Duryodhana always nurtured a desire to kill Bhãmasena. Once Duryodhana invited Dharmaputra and his brothers to have aquatic games in the Gaïgà. Accepting the invitation Dharmaputra participated in the games along with his brothers. One night Duryodhana caught hold of Bhãma alone and tied him with ropes and threw him into the river. When in the morning Dharmaputra found his brother missing he ran to his mother to inform her of the loss. Kuntã asked him to start a search and while he was on it Bhãmasena appeared before him and told him how he was thrown into the river by Duryodhana and how he went to Nàgaloka and was brought to earth with great acquisitions from there. Dharmaputra advised them not to make the incident public. They received training in warfare in Hastinàpura under Droõàcàrya. Dharmaputra got great proficiency in chariot-fighting. As Gurudakùiõà (fee for the preceptor) Dharmaputra agreed to bring Drupada bound before the preceptor. But Arjuna stopped him and himself undertook the task (Chapters 127 to 136, âdi Parva, M.B.).
     5) %<Becomes heir-apparent and goes to the forest.>% Dhçtaràùñra, crowned Dharmaputra as the heir-apparent when the latter had successfully completed his course of study in warfare. By his good conduct, righteousness and administrative efficiency Dharmaputra excelled his father and became very popular among his subjects. Jealous of this Duryodhana decided to destroy the Pàõóavas somehow. With the permission of his father, Duryodhana constructed a palace at Vàraõàvata for the Pàõóavas to reside there. That palace was built of Làkùà (See under Arakkillam). The entire population resented this act of Duryodhana and rebuked him. They tried to follow Dharmaputra to Vàraõàvata and stay there. But by tactful words he made them abandon that idea. Still many brahmins followed Dharmaputra. After some days Duryodhana set fire to the palace. But the Pàõóavas escaped through a tunnel from the house which had been constructed without the knowledge of Duryodhana just at the time of construction of the building. Escaping from there the Pàõóavas reached the forests and travelling farther came to the shore of the Gaïgà. (ølokas 138 to 148, âdi Parva, M.B.).
     6) %<Story up to the life incognito.>%
     (1) When the palace was burnt to ashes it was presumed that they were dead and by the instructions of Dhçtaràùñra the funeral rites of the Pàõóavas were conducted at Hastinàpura. But Vidura informed Bhãùma that the Pàõóavas were alive. (Chapter 149, Dàkùiõàtyapàñha, âdi Parva, M.B.).
     (2) Dharmaputra gave permission to Bhãma to marry Hióiübà while they were in the forest. (Chapter 154, Dàkùiõàtyapàñha, âdi Parva).
     (3) Dharmaputra counselled Arjuna to release Citraratha Yakùa who was defeated by Arjuna in a battle. (øloka 39, Chapter 169, âdi Parva).
     (4) After the svayaüvara of Pà¤càlã, Dharmaputra narrated to Drupada the story of their escape from the palace. (Chapter 194, âdi Parva).
     (5) After svayaüvara of Pà¤càlã the Pàõóavas returned to their country and Dharmaputra was crowned king of half of the country. He started his rule at Khàõóavaprastha, his capital. (Chapter 206, âdi Parva).
     (6) Nàrada went to Khàõóavaprastha and advised them, how to avoid unpleasantness accruing from their having one wife in common. His advice was that Pà¤càlã should spend one year with each of the five in turn. (Chapter 207, âdi Parva).
     (7) When Abhimanyu was born to Arjuna, Dharmaputra gave ten thousand cows to brahmins as gifts. (øloka 69, Chapter 22, âdi Parva).
     (8) Yudhiùñhira got a son Prativindhya of Pà¤càli. (øloka 79, Chapter 220, âdi Parva).
     (9) Yudhiùñhira got a son Yaudheya of Devikà, daughter of King øibi (øloka 76, Chapter 95, âdi Parva).
     (10) When ørã Kçùõa went to Dvàrakà from Indraprastha Dharmaputra drove the chariot in the place of Dàruka, charioteer of Kçùõa. (øloka 16, Chapter 2, Sabhà Parva).
     (11) Mayàsura constructed a beautiful palace in Indraprastha and gave it to Dharmaputra. (øloka 37, Chapter 3, Sabhà Parva).
     (12) Yudhiùñhira decided to perform a Rajasåya at Indraprastha. Even before the Ràjasåya ørã Kçùõa, Arjuna and Bhãmasena together killed Jaràsandha. After that Yudhiùñhira sent Arjuna to the northern side and the other brothers to the southern side for Digvijaya (conquest of countries). When he established his autocracy he performed the Ràjasåya. (Chapter 45, Sabhà Parva).
     (13) Yudhiùñhira used to give free sumptuous food to thousands of brahmins in golden pots daily. (Chapter 49, Sabhà Parva).
     (14) Envious Duryodhana sent Vidura to bring Dharmaputra to Hastinàpura and defeated him foully in a game of dice. Though Dharmaputra lost everything Dhçtaràùñra gave him back everything. (Chapter 72, Sabhà Parva, M.B.).
     (15) Before Dharmaputra went back to his place, with the permission of Dhçtaràùñra, Duryodhana called him back again for another game of dice. Despite protests from all sides Dharmaputra went again for a game of dice with Duryodhana and lost again all he possessed. Then he left the country with his brothers and wife to spend twelve years in exile in the forests and another year incognito. (Chapter 79, Sabhà Parva).
     (16) Sårya gave the Akùayapàtra (a pot which is never emptied) to the Pàõóavas. (øloka 72, Chapter 3, Vana Parva).
     (17) At first the Pàõóavas stayed in Dvaitavana and later on the advice of Vyàsa they went to Kàmyakavana. (øloka 41, Chapter 36, Vana Parva).
     (18) He advised Bhãmasena to remain quiet for thirteen years. (Chapter 52, Vana Parva).
     (19) Bçhada÷va, the sage, narrated the story of Nala to Dharmaputra while they were in the forest. (Chapter 43, Vana Parva).
     (20) The sage Loma÷a imparted instructions on philosophy to Dharmaputra while they were in the forest. (Chapter 94, Vana Parva).
     (21) Yudhiùñhira met and conversed with Para÷uràma at the mountain Mahendra. (Chapter 117, Vana Parva).
     (22) The Pàõóavas then travelled in north India. On their way to the mountain of Gandhamàdana Pà¤càlã fainted and Yudhiùñhira wept bitterly. (Chapter 145, Vana Parva).
     (23) From Gandhamàdana Dharmaputra with his wife and brothers reached Badarikà÷rama and from there they returned to Dvaitavana.
     (24) When they went to Kàmyaka vana ørã Kçùõa visited Dharmaputra there. (Chapter 153. Vana Parva).
     (25) Duryodhana and his followers made a grand march to Kàmyaka vana to see the Pàõóavas in sad plight and there the Gandharva Citrasena bound them all by ropes. Arjuna on the orders of Dharmaputra got them all released. (Chapter 246, Vana Parva).
     (26) While the Pàõóavas were in exile in the forest Du÷÷àsana went and invited Yudhiùñhira to attend a Vaiùõava sacrifice conducted by Duryodhana. But Dharmaputra sent him away saying that it was not proper to come to the country before the expiry of the period of exile. (Chapter 256, Vana Parva).
     (27) Yudhiùñhira received the sage Durvàsas with respect and after offering homage sent him away contented. (Chapter 262, Vana Parva).
     (28) Jayadratha kidnapped Pà¤càlã and in the battle that ensued Dharmaputra slew the King of Trigartta but left free Jayadratha. (Chapter 272, Vana Parva).
     (29) At a time when Yudhiùñhira was plunged in sorrow the sage Màrkaõóeya narrated the story of ørã Ràma to console him. (Chapters 273 to 291, Vana Parva).
     7) %<How Dharmadava tested Yudhiùñhira.>% The Pàõóavas travelling through the forests reached Dvaitavana. A brahmin among their group was making fire by the araõi sticks when a deer rushed at him and took the araõi sticks away, carrying them on its horns. The Pàõóavas ran after the deer and they travelled far away from their place, still not getting scent of it. They were all tired and thirsty. Yudhiùñhira directed Nakula to climb on the top of a tree and investigate whether there was any water anywhere nearby. Nakula did so and reported that he could see a pond not far from the place where they were sitting. Yudhiùñhira asked Nakula to go and fetch water. Nakula did not return for a long time and Sahadeva was asked to go and enquire. Sahadeva also did not return and Arjuna was sent in search of them. When Arjuna did not return Bhãmasena went to enquire. Bhãmasena also did not return and finally Yudhiùñhira himself set out in search of them. On reaching the pond Yudhiùñhira was dumbfounded to see his brothers lying dead on the banks of the pond. Weeping bitterly Yudhiùñhira entered the pond and to his surprise he heard a voice from the air addressed to him thus: "Ho, Yudhiùñhira, I am a stork living on the small fishes of this pond. This pond is my hereditary property. It was I who killed your brothers. I will ask you certain questions. If you answer them correctly you can drink from this pond. If not, you will also die.
     Dharmaputra:--"I do not believe that you are simply a bird. My brothers are renowned for their valour and have defeated not only the devas, dànavas, gandharvas and ràkùasas but also the four huge mountains like Himàlaya Pàriyàtra, Vindhya and Malaya. I am eager to know your true self who have slain such brave brothers of mine."
     Yakùa:--"I am a Yakùa and not merely a bird. I objected to your brothers' taking water from the pond. But waving aside my objections they started taking water from the pond and then I slew them. Now, hear my questions: Who carries the Sun? Who are his followers? Who makes the sun set? On whom does the sun exist?"
     Dharmaputra:--It is Brahman who carries the Sun. Devas are his followers. Dharma makes him set. He exists on Satya.
     Yakùa:--How does Mahàsiddhi come to he ørotriyas? (those who study the Vedas).
     Yudhiùñhira:--It happens by deep penance.
     Yakùa:--What is the reason for a brahmin getting divinity? What deed is equal to good conduct? What makes a brahmin mortal and what makes him evil?
     Yudhiùñhira:--The Brahmin gets divinity by meditation. Austerity is equal to good conduct. Death makes a brahmin mortal and abusive words make him evil.
     Yakùa:--What is the divinity of Kùatriyas? What is equal to good nature? What makes them mortal and what makes them evil?
     Dharmaputra:--The divinity of a Kùatriya is weapon. Sacrifice is equal to good conduct. Fear makes him mortal and non-sacrifice makes him evil.
     Yakùa:--What is the best thing for agriculture? What is the most important thing for agriculture? What are the installations of the atmosphere and child-birth?
     Dharmaputra:--The best thing for agriculture is rain. The important thing for agriculture is seed. The installation of atmosphere is rays and that of child-birth is child.
     Yakùa:--Who is lifeless even though he breathes?
     Dharmaputra:--He who never offers oblations to a deva, a guest or a servant is like the dead even though he breathes.
     Yakùa:--What is bigger than the earth? What is higher than the sky? What is swifter than the wind? What are greater in number than grass?
     Dharmaputra:--Mother is bigger than the earth. Father is taller than the sky. Mind is swifter than the wind. Thoughts are greater in number than grass.
     Yakùa:--What is it that does not shut its eyes when asleep? What is it that does not grow after birth? What is heartless? What grows very quickly?
     Dharmaputra:--A fish does not shut its eyes when asleep. An egg does not grow after its birth. A stone is heartless. A river grows very quickly.
     Yakùa:--Who is a friend to one who lives outside his country? Who is a friend to a householder, to a patient and to one dead?
     Dharmaputra:--For one who leaves his country the friend he gets on his way is the best friend. To a householder his wife is his friend, to a patient his doctor and to one dead, charity.
     Yakùa:--Who is a guest of all? What is Nectar? What is spread throughout the world?
     Dharmaputra:--Agni (fire) is the guest of all. Moon (Candra) is the nectar. Air is that which is spread throughout the world.
     Yakùa:--Who circles around solo? Who is born again? What is the remedy for cold? What gives the maximum yield?
     Dharmaputra:--The Sun circles solo. Candra is born again. Fire is the remedy for cold. Earth gives the maximum yield.
     Yakùa:--What is the soul of Man? Who is the companion given by God? What is Upajãvana?
     Dharmaputra:--The soul of Man is his son. The companion given by God is wife. Cloud is Upajãvana.
     Yakùa:--How do you become rich? How do you become happy?
     Dharmaputra:--If you abandon lust you will be rich. If you abandon desire you will be happy.
     Yakùa:--By what is this world covered? By what does the world become clear? By what does one lose his friend? What is the obstacle for an entry into heaven?
     Dharmaputra:--Dullness covers the world. World becomes clear by intelligence. A friend is lost by desire. Domestic ties stand in the way of getting into heaven.
     Yakùa:--Who are those equal to the dead? Which country is dead?
     Dharmaputra:--A poor penniless man is equal to the dead. The country where there is mob-rule is dead.
     Yakùa:--Who is a pandit? Who is an atheist? Who is wicked? What are lust and jealousy?
     Dharmaputra:--A righteous man is a pandit. An atheist is wicked. Lust is the cause of worldly life. Jealousy is the cause of worry.
     Yakùa:--Though charity, wealth and lust are incompatible with each other when do they unite together?
     Dharmaputra:--When charity and wife compromise the above three blend together harmoniously.
     The Yakùa was highly pleased with the replies given by Dharmaputra. He then offered to revive one of his brothers and asked Dharmaputra to name whom he should do so. Then Yudhiùñhira named Nakula. Yakùa then enquired why he had named Nakula leaving aside Arjuna and Bhãma. Dharmaputra replied that though Kuntã and Màdrã were two wives of Pàõóu they were both mothers to them and so he wanted to see one of the sons of Màdrã alive. He therefore pressed the name of Nakula again. The Yakùa who was none other than Dharmadeva was immensely happy to hear that reply and gave life to all his brothers. He confessed to Yudhiùñhira that it was he who in the form of a deer came and ran away with the araõi sticks. He returned the araõi sticks also. Dharmadeva then advised them to go and spend their life incognito at the court of King Viràña blessing them with the assurance that they would never be found out during their life in disguise. Dharmadeva disappeared after this and the Pàõóavas returned to their à÷rama. (Chapters 312 and 313 of Vana Parva, M.B.).
     8) %<Aj¤àtavàsa (Life incognito).>% See under Arjuna.
     9) %<Dharmaputra aad the great battle.>% Events relating to or involving Dharmaputra from the end of his life in disguise up to the end of the Mahàbhàrata battle are given below:
     (1) Yudhiùñhira tried utmost to avoid war but when it was made clear that the Pànóavas would not be given even an inch of land, he decided to fight. So Yudhiùñhira prepared for a war and camped on one side of the Kurukùetra with his army. (Chapter 196, Udyoga Parva)
     (2) Dharmaputra gave instructions to Arjuna to keep his army in vyåhas. (øloka 6, Chapter 19, Bhãùma Parva).
     (3) Dharmaputra was sorry when he looked at the Kaurava army. (øloka 3, Chapter 21, Bhãùma Parva).
     (4) Yudhiùñhira blew his conch Anantavijaya to announce the war. (øloka 16, Chapter 25, Bhãùma Parva).
     (5) Yudhiùñhira sought permission from Bhãùma to fight against the Kauravas. (øloka 35, Chapter 43, Bhãùma Parva).
     (6) Yudhiùñhira bowed before Droõàcàrya and sought permission to conduct the war. (øloka 52, Chapter 43, Bhãùma Parva).
     (7) He sought permission from Kçpàcàrya to fight the war. (øloka 69, Chapter 43, Bhãùma Parva).
     (8) Yudhiùñhira went to øalya and obtained his permission to conduct the war. (øloka 78, Chapter 43, Bhãùma Parva).
     (9) Yudhiùñhira appealed to the warriors on the Kaurava side to join his army. Only Yuyutsu, responded to that beckoning and joined the Pàõóava's side. (øloka 94, Chapter 43, Bhãùma Parva).
     (10) On the first day of the battle Dharmaputra fought a duel with øalya. (øloka 28, Chapter 45, Bhãùma Parva).
     (11) Yudhiùñhira constructed a Vajra Vyåha (an array in the shape of a diamond) with his army. (øloka 22, Chapter 81, Bhãùma Parva)
     (12) Yudhiùñhira fought with fury and defeated ørutàyus. (øloka 8, Chapter 84, Bhãùma Parva).
     (13) Yudhiùñhira got defeated by Bhãùma. (øloka 2, Chapter 86, Bhãùma Parva).
     (14 Bhagadatta attacked Yudhiùñhira. (øloka 84, Chapter 96, Bhãùma Parva).
     (15) He fought against øakuni. (øloka 11, Chapter 105, Bhãùma Parva)
     (16) Yudhiùñhira sought permission from ørã Kçùõa to kill Bhãùma and he went straight to Bhãùma himself and asked him how he should be killed. Yudhiùñhira attacked Bhãùma as per the latter's instructions. (Chapter 107 to 115, Bhãùma Parva).
     (17) In the meantime Droõàcàrya made a vow that he would capture Yudhiùñhira. So Yudhiùñhira thereafter, always kept Arjuna near at hand. (øloka 3, Chapter 13, Droõa Parva).
     (18) Yudhiùñhira consoled his own army when Abhimanyu was slain. (øloka 35, Chapter 49, Droõa Parva).
     (19) Yudhiùñhira attacked øalya and Kçtavarmà. (Chapters 95 and 97, Bhãùma Parva).
     (20) Yudhiùñhira was defeated in a fight with Droõa. (øloka 18, Chapter 106, Droõa Parva).
     (21) He fought against Duryodhana. (øloka 15, Chapter 124, Droõa Parva).
     (22) He defeated Droõàcàrya in another battle. (øloka 27, Chapter 157, Droõa Parva).
     (23) He became moody when Ghañotkaca was killed. (øloka 27, Chapter 183, Droõa Parva).
     (24) He made Karõa swoon in a fight. (øloka 21, Chapter 49, Karõa Parva).
     (25) He withdrew from the battlefield after having been defeated by A÷vatthàmà. (øloka 38, Chapter 35, Karõa Parva).
     (26) Karõa wounded Yudhiùñhira. (øloka 33, Chapter 63, Karõa Parva).
     (27) Once Yudhiùñhira scolded Arjuna and the latter greatly offended started to go to the forests and then Yudhiùñhira himself appeased him. (Chapters 63, 70 and 71, Karõa Parva).
     (28) Yudhiùñhira slew Candrasena and Drumasena who were the guardians of Salya's Cakravyåha. (øloka 52, Chapter 12, øalya Parva).
     (29) He slew øalya (øloka 51, Chapter, 17, øalya Parva).
     (30) He killed the younger brother of øalya. (øloka 64, Chapter 17, øalya Parva).
     (31) Duryodhana at this time went to a lake in Dvaipàyana and lay there immersed under water. Yudhiùñhira went there with an army and challenged him for a fight. (øloka 18, Chapter 61, øalya Parva).
     (32) When Yudhiùñhira won the war he sent ørã Kçùõa to Hastinàpura to console Gàndhàrã. (øloka 40, Chapter 62, øalya Parva).
     10) %<Yudhiùñhira is crowned King.>% When Yudhiùñhira won the war he sent Nakula to bring Pà¤càlã. He went round the Kurukùetra battle ground and saw his own kith and kin lying dead and the sight made him faint. After that he went to Dhçtaràùñra. Gàndhàrã cursed him for killing her sons. Gàndhàrã gave a piercing look at the nails on the foot of Dharmaputra when he stood before Gàndhàrã bowing down, Instantly the nails turned black. Yudhiùñhira gave Dhçtaràùñra the names of all the prominent persons who were killed in the war Dhçtaràùñra ordered Yudhiùñhira to perform the obsequies of the dead. It was at this stage that Yudhiùñhira came to know from Kuntã that Karõa was his brother. Yudhiùñhira wept bitterly when he knew the secret from his mother and cursed womankind as a whole stating that woman would thereafter be incapable of keeping a secret to herself. The news of the death of Karõa gave a sudden mental turn-back to Yudhiùñhira and he decided to renounce all and go to the forest. He called aside his followers and announced his decision to them. At that time Vyàsa came there and preached to him about the perishable nature of life. Yudhiùñhira then asked him what he should do for the atonement of the sins committed. Though he strongly desired to go to the forest Vyàsa and ørã Kçùõa did not allow him to do so and sent them all to Hastinàpura. When the Pàõóavas entered the city the people gave them a rousing reception and Yudhiùñhira was crowned King. (Chapters 10 to 17 of Sauptika Parva, Chapters 12 to 27 Strã Parva, Chapters 1 to 40 øànti Parva).
     11) %<Administration.>% When Yudhiùñhira became King, with the permission of Dhçtaràùñra, he distributed the various administrative responsibilities among his brothers. He took for himself the task of taking care of their kith and kin and friends. He gave many gifts to the brahmins and other dependants. He once went to ørã Kçùõa to express his gratitude for him. He visited Bhãùma lying on his bed of arrows accompanied by ørã Kçùõa and his brothers. Bhãùma revealed to him the inner import of Ràjadharma, âpaddharma and Mokùadharma. Receiving the blessings of Bhãùma Yudhiùñhira and his brothers returned to Hastinàpura. Yudhiùñhira went to the Himàlayas to get riches from Marutta before performing an A÷vamedha Sacrifice. While on his way to the Himàlayas he fasted for a night and worshipped øiva. People like Vyàsa and ørã Kçùõa partook in the sacrifice. After the sacrifice was over Dhçtaràùñra desired to go to forest and sought the approval of Yudhiùñhira to do so. On hearing that Yudhiùñhira wept. But on the advice of Vyàsa he gave his approval for Dhçtaràùñra to go to forest. Dhçtaràùñra appealed to him through Vidura for funds to perform the obsequies of the dead. Bhãma objected to this but Yudhiùñhira reprimanded him and silenced him and gave Dhçtaràùñra enough funds for his purposes. Kuntã and Gàndhàrã accompanied Dhçtaràùñra to the forest. Yudhiùñhira accompanied by Pà¤càlã and Sahadeva went and saw them in the forests after a few days. (Chapters 41 to 55, øànti Parva, Chapters 92 from Anu÷àsana Parva and A÷vamedha Parva and Chapter 26 from â÷ramavàsika Parva).
     12) %<Vidura merges into Dharmaputra.>% When Dhçtaràùñra, Gàndhàrã and Kuntã went to forest Vidura also accepted sannyàsa and left for the forest. There sitting under a tree he started doing penance. After a few days Yudhiùñhira came to the forest to see his mother and others. After spending some time with Dhçtaràùñra, Gàndhàrã and Kuntã he went to the place where Vidura was doing penance. Vidura started running the moment he set eyes on Yudhiùñhira and the latter ran after him. After some time Vidura turned back and stood staring at Yudhiùñhira. At that time the soul of Vidura escaping from his body merged with that of Yudhiùñhira. The body of Vidura stood stiff and leaned against a tree. Taking him to be dead Yudhiùñhira started to do the funeral rites and then there resounded a voice from heaven saying that Vidura was not dead. The unknown voice was from Dharmadeva. When the voice subsided Vidura became his old self again. Yudhiùñhira went back. (Chapter 26, â÷ramavàsika Parva).
     13) %<The end of Dharmaputra.>% Soon after his return from the forest Nàrada came to Hastinàpura and told him of the death of Dhçtaràùñra, Kuntã and Gàndhàrã in a wild fire in the forest. Lamenting deeply Yudhiùñhira performed the obsequies at Hastinàpura. It was at this time that the Yàdava dynasty perished and Dvàrakà was sunk into the ocean. The Pàõóavas then crowned Parãkùit as their successor and entrusted Yuyutsu with the administration of the State till Parãkùit came of age. Vajra was appointed as chief of Indraprastha. The obsequies of Vàsudeva, Balaràma and Kçùõa were performed at Hastinàpura. Kçpàcàrya was appointed as preceptor to Parãkùit. After having made all such arrangements the Pàõóavas commenced their Mahàprasthàna. The five Pàõóavas and Pà¤càlã started from Hastinàpura. A dog also followed them. Yudhiùñhira walked ahead. On the way, one by one, Pà¤càlã Sahadeva, Nakula, Arjuna and Bhãmasena fell dead. Alone with a dog to keep company, Yudhiùñhira reached a plateau on the top of the Himàlayas and there Indra was waiting for him with a chariot. But Yudhiùñhira said that he would not come to heaven without his wife and brothers. He was then informed that they had already reached heaven. Yudhiùñhira insisted that the dog also should be taken to heaven which Indra blankly refused. But Yudhiùñhira refused to ascend the chariot without the dog which, he said, had given him company from the start to the finish. The dog then changed itself into Dharmadeva and he complimented him on his sense of justice. When Yudhiùñhira entered heaven he saw Duryodhana sitting in all luxury and glory. Yudhiùñhira did not like it but Nàrada pacified him. Yudhiùñhira saw all his relatives sitting there. A devadåta took him round hell also. When he heard the pitiable groans from there Yudhiùñhira thought his right place was with them. But Indra and Dharmadeva again consoled him. He was given a bath in âkà÷agaïgà. He then lost his mortal form and his soul entered Divyaloka. Standing in the form of Dharmadeva he saw all his relatives including Kçùõa. (Chapters 38 and 39, â÷ramavàsika Parva, Chapter 1, Mausala Parva; Mahàprasthànika Parva, Svargàrohaõa Parva).
     14) %<Synonyms of Yudhiùñhira.>% âjamãóha, Ajàta÷atru, Bhàrata, Bhàrata÷àrdåla, Bhàratapravara, Bharatarùabha, Bhàratasattama, Bhàratasiüha, Bhãmapårvaja, Dharma, Dharmaja, Dharmanandana, Dharmaprabhava Dharmaputra, Dharmaràñ, Dharmaràja, Dharmasuta, Kaunteya, Kaurava, Kaurava÷reùñha, Kauravanandana, Kauravya, Kauravanàtha, Kuntãnandana, Kuru÷àrdåla, Kuru÷reùñha, Kurådvaha, Kurukulodvaha, Kurumukhya, Kurunandana, Kurupàõóavàgrya, Kurupati, Kurupravãra, Kurupuïgava, Kururàja, Kurusattama, Kuråttama, Kuruvardhana, Kuruvãra, Kuruvçùabha, Mçdaïgaketu, Pàõóava, Pàõóava÷reùñha, Pàõóavanandana, Pàõóaveya, Pàõóuputra, Pàrtha and Yàdavãmàtà. All these words have been used to identify Yudhiùñhira in the Mahàbhàrata.

#<DHARMARâJA># A king of Gauóade÷a. He became King at a time when Jainism was getting more and more hold on the people and the Hindu Vedic rites were getting less and less popular among the people. The King thought it was his duty to revive the interest in the Vedic rites and so became a priest himself and did much propaganda on the superiority of the same, writing several books on the subject for the benefit of the people. (Bhaviùyapuràõa, Pratisarga Parva).

#<DHARMâRAöYA># A Brahmin. He had many children. The major portion of his life was spent in hard work to support his large family. After that he went in search of means to attain heaven. In his quest, he happened to reach the realm of Nàgas (serpents). He entered the house of a Nàga named Padmanàbha. When he reached the house Padmanàbha had been away carrying the chariot of the Sun. Dharmàraõya sat outside the house and spent a few days in vow and meditation. Then Padmanàbha returned. The Bràhmaõa asked Padmanàbha about the ways of attaining heaven. The Nàga replied that there was none superior to the Sun. The Brahmin accepted penance and lived in the hermitage of Cyavana for a few days. (M.B. øànti Parva, 4 Chapters from 361).

#<DHARMâRAöYA(M)># A forest which is a holy place. It is mentioned in Mahàbhàrata, Vana Parva Chapter 82 Stanza 46, that the moment one enters this forest one would become sinless. This place was once the capital of the King named Asåtarajasa. (See under Ku÷a I).

#<DHARMARATHA># A king of the family of Aïgaràja. He was the great grandfather of Lomapàda and the son of Draviratha. (Chapter 277, Agni Puràõa).

#<DHARMASAKHA># A king of the Kekaya line of Kings. He had a hundred wives but no children. At last, at an old age, he got a son of Sucandrà, wife of his elder brother. But the hunderd wives of Dharmasakha were pining for having a son and so the king consulted his ministers and on their advice conducted a Putrakàmeùñi yaj¤a (a sacred sacrificial ceremony for obtaining children) at Hanåmatkuõóa near the southern sea-coast. As a result of that each of his hundred wives got a child. (Skanda Puràõa, Chapter 15).

#<DHARMAøARMâ I># A brahmin who was born a parrot named Ka¤jala in his rebirth. Dharma÷armà was one of the three sons of an eminent Brahmin called Vidyàdhara. His other two sons were Vasu÷armà and Nàma÷armà. While both his brothers became great scholars Dharma÷armà never studied anything and became a muff. His father was greatly worried on account of this. Dharma÷armà never heeded the advice of his father and went about in bad company ruining himself. Years went by and Dharma÷armà became old.
     One day Dharma÷armà was sitting repentant in a temple sadly pondering over his past when a siddha came to the temple. Watching him Dharma÷armà saw him go and sit in a lonely place for meditation with his eyes shut. Dharma÷armà went and stood near him very respectfully. When the Siddha opened his eyes after some time he saw Dharma÷armà standing before him and then the Siddha made enquiries about Dharma÷armà. The latter then requested the Siddha to give him instructions to acquire the supreme knowledge. The Siddha then gave him J¤ànopade÷a (advice on knowledge) and Dharma÷armà soon became a Siddha himself. He then started on a pilgrimage and on the way he got a parrot. He took care of the bird just like his son and loved it very affectionately. One day when Dharma÷armà was away from the place to collect fruits for his food a cat caught and ate the parrot. Greatly grief-stricken Dharma÷armà wept bitterly and ran about like a mad man. After some days he died and because at the time of death he was thinking about the parrot he was born a parrot in his next birth. The j¤ànopade÷a of the siddha was still lingering in him while he died and so even in his life as a parro the never lost the j¤àna he had acquired in his previous life. (Chapter 122, Padma Puràõa).

#<DHARMAøARMâ II># See under øiva÷armà.

#<DHARMASâVARöI># The eleventh Manu. (See under Manvantara).

#<DHARMASVA># A Brahmin. Once this Brahmin was coming home with water from the Gaõges. On the way he saw Kàpakalpa, the servant of merchant Ratnàkara, being killed by an ox. Though Kàpakalpa was a sinner, his end aroused pity in the heart of the Brahmin. So he sprinkled the Ganges-water on the body of Kàpakalpa, who instantly regained life and energy. The Brahmin who saw the power of Ganges-water began to worship the Ganges from that day onwards. It is mentioned in Padma Puràõa, Kriyà Khaõóa, Chapter 7, that finally the Brahmin got a boon from the Ganges that only uttering the name of the Ganges should he meet with death.

#<DHARMATäRTHA I># A holy place of ancient Bhàrata. If a man bathes in a pond there, he would be absolved of all sins. (øloka 1, Chapter 84, Vana Parva).

#<DHARMATäRTHA II># Another holy place of ancient Bhàrata. If a person bathes in a pond there he would get the benefit of performing a Vàjapeya Sacrifice (øloka 162, Chapter 84, Vana Parva).

#<DHARMAVARöA># A Brahmin who lived in the country of ânarta at the end of Kaliyuga. Once when he went to the land of the dead, he saw his fathers hanging by the end of darbha. They requested Dharmavarõa to marry and obtain sons who would get them relief from their plight. Dharmavarõa married and as soon as he got a son he went to the forest of Gandhamàdana to practise penance there. (Chapters 2, 17 and 22, Skanda Puràõa).

@<[Page 232a]>@

#<DHARMAVATä># A wife of Dharmadeva. He got of Dharmavatã a daughter Dharmavçtà. Dharmavçtà was married to Marãci, son of Brahmà. (See under Gayàtãrtha).

#<DHARMAVèTâ># A daughter of Dharmadeva. (See under Gayàtãrtha).

#<DHARMAVYâDHA># Though he was born in the caste of foresters he became a saint by following the path of duty and righteousness. In his previous birth he was a Brahmin. He was a friend of a king who was an adept in archery. Once both went on hunting expedition to the forest. The brahmin sent an arrow at a wild animal but the arrow went and struck a sage who was doing penance under a tree. When the sage was rolling on the arrow he said: "Oh, evil-natured Bràhmaõa, may you be born as a hunter selling flesh in your next life." The Brahmin went and apologised to the sage and craved for pardon. Taking pity on him the sage consoled him by saying that though he would be born as such, he would be a great scholar and attain mokùa by doing his duty without even once wavering from it.
     The Brahmin was born a hunter in the country of Mithilà He took to looking after his parents as a vow and soon became a top-ranking righteous man. He did his duty to which he was born. He sold meat and earned a living. He never killed or butchered an animal. One day a Brahmin named Kau÷ika was doing penance sitting under a tree when a crane perched on the top of its branches defiled the Brahmin's head with its droppings. The Brahmin in rage looked up and his powerful stare burnt the crane and it fell down dead. Leaving that place some time later he went to a house to beg. The house-wife informed him that he would be given alms only after attending to her husband. The Brahmin was not pleased with her reply. Seeing that she added "Please do not look at me like that. I am no crane. To me my husband is supreme."
     The Brahmin was taken aback when he heard the lady mention the incident of the crane. The lady explained to him that all her powers were due to her devotion to her husband and advised the Brahmin to go and meet Dharmavyàdha of Mithilà to remove the egoism in him. Obeying her instructions Kau÷ika went and accepted Dharmavyàdha as his guru. The learned hunter then spoke to Kau÷ika about Varõadharmas, øiùñàcàras, hiüsà and ahiüsà, Mãmàüsà relating to dharma and karma, the importance and glory of Brahmavidyà, the significance of the control of the senses, Triguõas, Pràõavàyu, service to father and mother and many such other things. The egoism of Kau÷ika was removed and he returned home. Devoted to his parents he attained heaven. (Chapters 27 to 33, Vana Parva).

#<DHARMâYU># A king of the Påru family. His father was Raudrà÷va, the son of Påru and his mother was a celestial woman Mi÷rake÷ã. (M.B. âdi Paçva, Chapter 94, Stanza 11).

#<DHâRúòAVAýøA># A particular family of kings of the Ikùvàku Dynasty. This family originated from Dhçùña the brother of Ikùvàku. So this family is called Dhàrùñavaü÷a (Devã Bhàgavata, Skandha 7).

#<DHâTâ I>#
     1) %<General information.>% One of the twelve âdityas. (See Dvàda÷àdityas and âditya).
     2) %<Other details:>% (1) At the burning of Khàõóava forest among the gods who came against ørã Kçùõa and Arjuna, there was Dhàtà also. (M.B. âdi Parva, Chapter 266, Stanza 34).
     (2) Dhàtà gave Subrahmaõya five followers named Kunda, Kusuma, Kumuda, ôaübara and âóaübara as gift. (M.B. øalya Parva, Chapter 45 Stanza 39).

#<DHâTâ II># It is seen in Viùõu Puràõa, Aü÷a 1, Chapter 10, that two sons named Dhàtà and Vidhàtà and a daughter Lakùmã were born to Bhçgu, the son of Brahmà, by his wife Khyàti. Of them Dhàtà and Vidhàtà married âyati and Niyati, the daughters of Meru. Lakùmã became the wife of Mahàviùõu.

#<DHâTREYIKâ># A maid of Pà¤càlã during the time of the forest life of the Pàõóavas. It was this maid who informed the Pàõóavas that Jayadratha had kidnapped Pà¤càlã. (M.B. Vana Parva, Chapter 269, Stanza 16).

#<DHâTU(S)># (Minerals). To understand the Puràõic stories regarding the origin of iron, copper, tin etc. see under Irump (iron).

#<DHAUMRA># An ancient hermit. He was one of the hermits who visited Bhãùma in his bed of arrows. (M.B. øànti Parva, Chapter 47, Stanza 11).

#<DHAUMYA I># A hermit.
     1) %<General information.>% This hermit was the younger brother of Devala, a hermit. The Pàõóavas, who escaped from burning in the Làkùà house, reached the banks of the Ganges when this hermit was performing penance in the holy tãrtha of Utkoca. Arjuna defeated Citraratha, a Gandharva. After that Citraratha and Arjuna became friends. The gandharva advised him that a priest was unavoidable and that the Pàõóavas should accept the hermit Dhaumya who was doing penance in the Utkocatãrtha as their priest. Accordingly the Pàõóavas accepted Dhaumya as their priest. From that day onwards in everything the Pàõóavas did, Dhaumya was their priest. (M.B. âdi Parva, Chapter 182).
     2) %<Other details.>% (1) After the Svayaüvara of Pà¤càlã, Dhaumya performed the marriage ceremony for each of the Pàõóavas from Dharmaputra to Sahadeva separately with Pà¤càlã. (M.B. âdi Parva, Chapter 197).
     (2) When sons were born to the Pàõóavas, Dhaumya performed the rites of investiture etc. with the Brahma string etc. (M.B. âdi Parva, Chapter 220, Stanza 87).
     (3) Dhaumya was the chief priest who performed the rites of sacrifice at the Ràjasåya of Yudhiùñhira. He anointed Yudhiùñhira as King. (M.B. Sabhà Parva, Chapter 53, Stanza 10).
     (4) When the Pàõóavas started for forest life, Dhaumya walked in front of them with Ku÷a grass in his hands, singing Yamasàma and Rudrasàma songs. (M.B. Sabhà Parva, Chapter 80, Stanza 8).
     (5) Once Dhaumya talked about the attributes of the Sun and advised Dharmaputra to worship the Sun. (M.B. Vana Parva, Chapter 3).
     (6) In the forest Dhaumya rendered powerless the illusive and magical arts of Kirmãra, an asura (demon). (Mahàbhàrata, Vana parva, Chapter 11, Stanza 20).
     (7) Dhaumya described to Dharmaputra the importance of several holy tãrthas or Baths. (M.B. Vana Parva, Chapters 87 to 90).
     (8) On another occasion Dhaumya described to Dharmaputra the motions of the Sun and the Moon and the positions of Viùõu and Brahmà. (M.B. Vana Parva, Chapter 163).
     (9) When Jayadratha had stolen Pà¤càlã, Dhaumya blamed him and tried to recover Pà¤càlã. (M.B. Vana Parva, Chapter 238, Stanza 26).
     (10) Dhaumya advised the Pàõóavas how to preserve pseudonymity in the capital of Viràña. (M.B. Viràña Parva, Chapter 4).
     (11) When the Pàõóavas started their life incognito Dhaumya performed the rite of Agniùñoma and uttered the Veda mantras for their prosperity, recovery of kingdom and victory in the world etc. When they started Dhaumya took the fire with oblations and went to the country of Pà¤càla. (M.B. Viràña Parva, Chapter 4, Stanza 54).
     (12) After the bhàrata battle, Dhaumya performed the funeral ceremonies, offerings etc. of the relatives of the Pàõóavas. (M.B. Strã Parva, Chapter 24).
     (13) After Dharmaputra was anointed King, Dhaumya disclosed to him the secrets of righteousness. (M.B. Anuֈsana Parva, Chapter 127, Stanza 15).

#<DHAUMYA II># In the Puràõas we see another hermit with the name Dhaumya. In Mahàbhàrata, Anu÷àsana Parva, Chapter 14, Stanza 112, it is mentioned that this hermit was the brother and teacher of hermit Upamanyu. He had been keeping contact with Dyumatsena, the father of Satyavàn. (M.B. Vana Parva, Chapter 298, Stanza 19). Other names such as Ayodha Dhaumya, âyodha Dhaumya, Apodhadhaumya, âpodhadhaumya etc. are used for this Dhaumya, (For details see under Ayodhadhaumya).

#<DHAUTAMæLAKA># A king born of a dynasty of China. (Mahàbhàrata, Udyoga Parva, Chapter 74, Stanza 14).

#<DHAVALAGIRI># (øVETA PARVATA). A mountain. Arjuna once encamped in this mountain. (Mahàbhàrata, Sabhà Parva, Chapter 27, Stanza 29).

#<DHENU># See under Surabhi.

#<DHENUKA>#
     1) %<General information.>% A fierce Ràkùasa (giant) with the figure of a donkey. He lived in the forest of Kàlã (Tàla). People did not dare to pass by that way fearing this giant. Hearing about him, ørã Kçùõa and his elder brother Balabhadra Ràma went to the forest. There were several palm trees in the forest, the fruits of which they shook with force. Hearing the noise Dhenuka ran to them. Balabhadra and ørã Kçùõa beat the giant to death.
     2) %<Other details.>% (1) In Bhàgavata, Skandha 10, it is stated that Pralambaka, Càõåra, Tçõàvarta, Muùñika, Ariùñaka, Ke÷i, Dhenuka and others were the followers of Kaüsa.
     (2) In Bhàgavata, Skandha 10, there is another story that while Balabhadra Ràma, ørã Kçùõa and the other cowherds were looking after the cows an asura entered into the midst of the flock, in the shape of a cow (Dhenu). Ràma and Kçùõa saw him, struck him against a tree and killed him.

#<DHENUKAM># An ancient country in Bhàrata. (M.B. Bhãùma Parva, Chapter 50, Stanza 51).

#<DHENUKâøRAMA># A holy place. Once the god of Death Yama took the shape of a man and did penance in this place. (M.B. Droõa Parva, Chapter 54, Stanza 8).

#<DHENUTäRTHA># A holy place. If gingelly (tila) is offered as gift in this holy place, one would get redemption from all sins. (Mahàbhàrata, Vana Parva, Chapter 84, Stanza 87)

#<DHäMâN># Second son of Puråravas. (M.B. âdi Parva, Chapter 75, Stanza 24).

#<DHäRADHä># A brahmin devotee of øiva. He lived in Kà÷ã. Because he meditated on øiva alone, øiva was pleased with him and helped him in various ways.
     The gaõas of øiva were amazed at øiva's partiality for Dhãradhã. Parama÷iva told them the story of the former birth of Dhãradhã. "This Brahmin was a swan in his former life. Once he was flying over a lake when he became tired and fell down. His colour became black. Then Kamalinã, another swan who dwelt in the same lake told him to recite the tenth Chapter of Gãtà, and to meditate on øiva. Because the swan did that holy act, he was born a Brahmin in his next birth. Though he was a Brahmin in his previous birth, he kicked his teacher and for that fault he had to take birth as a swan. Later, because of the love of øiva, Dhãradhã attained heaven. (Padma Puràõa, Uttara Khaõóa, Chapter 184).

#<DHäROúöI># A god concerned with øràddha (offering to the manes). (Mahàbhàrata, Anu÷àsana Parva, Chapter 9, Stanza 32).

#<DHIúAöâ># The wife of Havirdhàna born in the dynasty of the emperor Pçthu. Dhiùanà was born from fire. (Six sons, Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina, were born to Havirdhàna by his wife Dhiùaõà born of fire. (Agni Puràõa, Chapter 18).

#<DHèúòA># A son of Vaivasvata Manu. Ikùvàku, Nabhàga, Dhçùña, øaryàti, Nariùyanta, Pràü÷u. Nçga, Diùña, Karåùa and Pçùadhra were the sons of Vaivasvata Manu. (Bhàgavata, Skandha 8).

#<DHèúòABUDDHI># A Vai÷ya who attained heaven by performing the fast of Vai÷àkha Vrata. He lived in the country of Bhadràvatã, on the bank of the River Sarasvatã. The name of the king of the country was Dhçtimàn. Dhanapàla, a Vai÷ya of that country had five sons: Sumanas, Dyutimàn, Medhàvã, Sukçta and Dhçùñabuddhi. The last of them turned out to be a wicked man. Going after many women, keeping company with wicked people, gambling, wandering about in search of harlots, not venerating Gods, Manes or Bràhmaõas, wasting the money of his father, eating untouchable food, drinking liquor and such other acts, he indulged in. Once he was seen walking in the street with his hand on the shoulder of a harlot. So his father turned him out of the house. He was discarded by his relatives too. He sold the ornaments he had on his body. When that was finished the harlots also evaded him. He became a destitute having no money or clothes. When he became tired with hunger and thirst he began stealing in that city. The King's men caught him. They chained him and scourged him. Finally, he went to the forest and with a bow and arrows he lived by hunting.
     Dhçùñabuddhi happened to reach the hermitage of Kauõóinya. It was the month of Vai÷àkha. While Kauõóinya was coming from the Ganges, having taken bath, a drop of water fell on Dhçùñabuddhi from the wet cloth of the hermit, and consequently his sins were washed off. He fell before the hermit and requested him to instruct him in the way of attaining heaven. The hermit advised him to observe the fast of Vai÷àkha÷uklaikàda÷ã known as Mohinã. Accordingly he observed the fast and became sinless. Invested with a divine form he entered the realm of Viùõu. (Padma Puràõa, Uttara Khaõóa, Chapter 51).

#<DHèúòADYUMNA># The son of King Drupada. He was brother of Pà¤càlã.
     1) %<Birth.>% Drupada and Droõa were fellow students. After finishing his education Drupada became King. When Droõa came to his palace Drupada did not honour him. Droõa got angry, went to Hastinàpura and began to teach the Pàõóava and the Kaurava princes in archery and other weapons. When the weapon-training was over, Arjuna, at the instruction of Droõa, defeated and captured Drupada. Droõa seized half of his kingdom from him.
     As Drupada was not powerful to wreak vengeance on Droõa, he performed a sacrifice to obtain a son who could take revenge on Droõa and regain his lost prestige. A son and a daughter were born from the sacrificial fire. The son was named Dhçùñadyumna. The daughter grew up and became the famous Pà¤càlã. The Pàõóavas married her.
     At the time of birth, Dhçùñadyumna had a crown on his head, and armour on his body, bow, arrows and sword in his hands. He ran out of the fire into a chariot and sat in it as if he were about to begin a travel of conquest. Seeing this the Pà¤càlas were filled with joy. There was a celestial voice: "This boy will destroy the fear of the Pà¤càlas. He is born to slay Droõa." At this time the queen approached the sacrificing priest with a request that the children born of the sacrificial fire should consider her as their mother. Accordingly the children accepted the wife of Drupada as their mother. Bràhmaõas named the boy Dhçùñadyumna and the girl Kçùõà.\<***>\ (M.B. âdi Parva, Chapter 166). (For more particulars see under 'Pà¤càlã' Para 2).
     2) %<Till the battle of Bhàrata.>% The history of Dhçùñadyumna till the battle between the Pàõóavas and the Kauravas, is given below.
     The news that Dhçùñadyumna was born to kill Droõa spread everywhere. The Broad-minded Droõa did not seem to mind this news. Droõa took Dhçùñadyumna to his house, with the permission of Drupada and gave him training in the wielding of weapons. He believed that God's will could not be thwarted. After he had learned archery Dhçùñadyumna returned to his kingdom. Next, we see Dhçùñadyumna at the svayaüvara (marriage) of Pà¤càli. Several kings arrived from various countries on that occasion. When the auspicious moment came, Dhçùñadyumna brought Pà¤càlã to the nuptial dais. He proclaimed the rules and conditions that the competitors of Svayaüvara had to observe. After that he conversed with each king who was present. In the Svayaüvara Pà¤càlã accepted Arjuna. The Pàõóavas and Pà¤càlã were given the Kumbhakàra mandira (the Palace of Kumbhakàra) which stood in the city of Drupada, to stay for that night. Though the Pàõóavas were in the guise of Bràhmaõas, Dhçùñadyumna had his own doubts about their identity. So he hid himself somehwere in the Palace and kept an eye on them. This shows his peculiar trait of observation. After this he returned to his Palace and pacified his father who had been much worried about his daughter's selection.
     Next, we see Dhçùñadyumna, during the time of the forest life of the Pàõóavas. He consoled Pà¤càlã, who was miserable. After that he took the sons of Pà¤càlã, to his house. While the Pàõóavas were living in the forest 'Kàmyaka', Dhçùñadyumna visited them. The forest life of the Pàõóavas came to an end. A battle between the Pàõóavas and the Kauravas became inevitable. Then the Pàõdavas selected Dhçùñadyumna, as the commander-in-general of their army. He ordered for a general parade of the army and gave them instructions. (M.B. âdi Parva, Chapters 166 to 195; the whole of Sabhà Parva; Vana Parva, Chapters, 12, 22 and 51; Viràña Parva, Chapter 72; Udyoga Parva, Chapters 50, 157, 163 and 164).
     3) %<Dhçùñadyumna in the Bhàrata-battle>% The part played by Dhçùñadyumna in the battle is given below:
     (1) In the first day's battle Dhçùñadyumna confronted Droõa. (M.B. Bhãùma Parva, Chapter 45, Stanza 31).
     (2) Fought with Bhãùma. (M.B. Bhãùma Parva, Chapter 47, Stanza 31).
     (3) On the second day of the battle he formed the disposition of the army called the 'Krau¤càruõavyåha' (M.B. Bhãùma Parva, Chapter 50, Stanza 42).
     (4) A terrible fight ensued between Droõa and Dhçùñadyumna (M.B. Bhãùma Parva, Chapter 53).
     (5) He fought with A÷vatthàmà (M.B. Bhãùma Parva, Chapter 61, Stanza 19).
     (6) He killed Damana the son of Paurava. (M.B. Bhãùma Parva, Chapter 61, Stanza 20).
     (7) He killed the son of øalya. (M.B. Bhãùma Parva, Chapter 61, Stanza 29).
     (8) He fought with øalya and was wounded. (M.B. Bhãùma Parva, Chapter 62, Stanza 8).
     (9) He formed the disposition called the 'Makara Vyåha'. (M.B. Bhãùma Parva, Chapter 75, Stanza 4).
     (10) He shot the missile called Pramohana (the arrow of fainting) and the Kauravas swooned. (M.B. Bhãùma Parva, Chapter 77, Stanza 45).
     (11) He was defeated by Droõa (M.B. Bhãùma Parva, Chapter 77, Stanza 69).
     (12) He defeated Duryodhana. (M.B. Bhãùma Parva, Chapter 82, Stanza 53).
     (13) He fought with Vinda and Aravinda. (M.B. Bhãùma Parva, Chapter 86, Stanza 61).
     (14) He fought with Kçtavarmà. (M.B. Bhãùma Parva, Chapter 110, Stanza 9).
     (15) He again fought with Bhãùma. (M.B. Bhãùma Parva, Chapter 114, Stanza 39).
     (16) There was a combat with Droõa again. (M.B. Droõa Parva, Chapter 7, Stanza 48).
     (17) He fought with Su÷armà. (M.B. Droõa Parva, Chapter 14, Stanza 37).
     (18) He fought with Durmukha. (M.B. Droõa Parva, Chapter 23, Stanza 4).
     (19) He killed Candravarmà and Bçhatkùatra, King of Niùadha. (M.B. Droõa Parva, Chapter 35, Stanza 65).
     (20) He made Droõa swoon by shooting arrows at him and got into his chariot and sat there. (M.B. Droõa Parva, Chapter 122, Stanza 56).
     (21) In the fight which continued Droõa defeated Dhçùñadyumna. (M.B. Droõa Parva, Chapter 122, Stanza 71).
     (22) In the fight with A÷vatthàmà, Dhçùñadyumna was defeated. (M.B. Droõa Parva, Chapter 160, Stanza 41).
     (23) He killed Drumasena. (M.B. Droõa Parva, Chapter 170, Stanza 22).
     (24) He was defeated by Karõa. (M.B. Droõa Parva, Chapter 173, Stanza 7).
     (25) He vowed that he would kill Droõa, (M.B. Droõa Parva, Chapter 186, Stanza 46).
     (26) In the fight that followed he cut off the head of Droõa. (M.B. Droõa Parva, Chapter 192, Stanza 62).
     (27) Following this, he annihilated the elephants of the Kauravas and made Kçtavarmà swoon. (M.B. Karõa Parva, Chapter 22).
     (28) He fought with Karõa. (M.B. Karõa Parva, Chapter 59, Stanza 7).
     (29) In the fight with A÷vatthàmà, the Kauravas caught Dhçùñadyumna alive. (M.B. Karõa Parva, Chapter 59, Stanza 39).
     (30) He happened to enter the camp of Du÷÷àsana but escaped. (M.B. Karõa Parva, Chapter 61, Stanza 33).
     (31) In the night, while Dhçùñadyumna was sleeping A÷vatthàmà kicked him to death. (M.B. Sauptika Parva, Stanza 26).
     (32) The funeral of Dhçùñadyumna was conducted according to rites. (M.B. Strã Parva, Chapter 26, Stanza 34).
     (33) The Pàõóavas conducted mourning and offering to the deified ancestors for Dhçùñadyumna (M.B. Strã Parva, Chapter 42, Stanza 4).
     (34) After death the spirit of Dhçùñadyumna was absorbed in the Fire-God. (M.B. Svargàrohaõa Parva, Chapter 5, Stanza 21).
     4) %<Names.>% In Bhàrata, the names, Draupada, Droõahantà, Pà¤càla, Pà¤càladàyàda, Pà¤càlakulavardhana, Pà¤càlamukhya, Pà¤càlaputra, Pà¤càlaràñ, Pà¤càlaràja, Pà¤càlya, Pàrùada, Yaj¤asenàsuta, Yàj¤aseni etc. are used as synonyms of Dhçùñadyumna.
\<*) The fast taken on the eleventh day of the bright lunar fortnight in the month of Vaiֈkha.>\
\<**) Because he was born with Dhçùñatva (boldness) amarùatva (impatience) and dyumna (vigour) the son of Drupada was called Dhçùñadyumna. Draupadã was called Kçùõa as she was of Kçùõa varõa (dark complexion. Thus Drupada got two children from 'Makha' (sacrifice).>\

#<DHèúòAKARMâ># A king of the Yayàti family, (Bhàgavata, Skandha 9).

#<DHèúòAKETU I># A prince who was the son of Dhçùñadyumna and the grandson of King Drupada. (Agni Puràõa, Chapter 278).

#<DHèúòAKETU II># A king of the family of Yayàti. (Bhàgavata, Skandha 9).

#<DHèúòAKETU III># The son of øi÷upàla, the King of Cedi. The details obtained from Mahàbhàrata about this King are given below.
     (1) Dhçùñaketu was the rebirth of Anuhlàda, the son of Hiraõyaka÷ipu. (M.B. âdi Parva, Chapter 67, Stanza 7).
     (2) Dhçùñaketu was anointed as King after the death of øi÷upàla. (M.B. Sabhà Parva, Chapter 45, Stanza 36).
     (3) After the death of his father, Dhçùñaketu became a tributary King of the Pàõóavas (M.B. Vana Parva, Chapter 12, Stanza 2).
     (4) Dhçùñaketu had a sister named Kareõumatã. (M.B. Vana Parva, Chapter 22, Stanza 40).
     (5) During the Bhàrata-battle, Dhçùñaketu supplied the Pàõóavas with an akùauhiõã (21870 elephants, 21870 chariots, 65610 horses and 109350 infantry). (M.B. Udyoga Parva, Chapter 19, Stanza 7).
     (6) Dhçùñaketu was appointed as one of the seven commanders-in-chief of Yudhiùñhira. (M.B. Udyoga Parva, Chapter 157, Stanza 11).
     (7) On the first day of the battle of Bhàrata, Dhçùñaketu, confronted Bàhlika. (M.B. Bhãùma Parva, Chapter 45)
     (8) He fought with Bhåri÷ravas. (M.B. Bhãùma Parva, Chapter 84).
     (9) Dhçùñaketu fought with Paurava. (M.B. Bhãùma Parva, Chapter 116, Stanza 13).
     (10) Dhçùñaketu fought with the teacher Kçpa. (M.B. Droõa Parva, Chapter 14, Stanza 33).
     (11) He fought with Ambaùñha. (M.B. Droõa Parva, Chapter 25).
     (12) He killed Vãradhanvà. (M.B. Droõa Parva, Chapter 107, Stanza 17).
     (13) He fought with the teacher Droõa and was killed in the fight. (M.B. Droõa Parva, Chapter 125, Stanza 23).
     (14) Among the spirits of those relatives of the Kauravas, who died in the Bhàrata-battle, which were evoked to the surface of the Ganges, by Vyàsa, the spirit of Dhçùñaketu also appeared. (M.B. â÷ramavàsika Parva, Chapter 33, Stanza 11).
     (15) After his death Dhçùñaketu became a Vi÷vadeva in heaven. (M.B. Svargàrohaõa Parva, Chapter 5, Stanza 15).
     (16) Vyàsa has used the following names in his Bhàrata for Dhçùtaketu: Caidya, Cedija, Cedipati, Cedipuïgava, Cediràñ, øai÷upàli, øi÷upàlàtmaja.

#<DHèúöU I># The second son of Vaivasvata Manu. (M.B. âdi Parva, Chapter 75, Stanza 15).

#<DHèúöU II># A Prajàpati who was the son of Kavi. He was learned in Vedas. (M.B. Anu÷àsana Parva, Chapter 85, Stanza 133).

#<DHèúòI># One of the eight ministers of Da÷aratha. Jayanta, Dhçùñi, Vijaya, Asiddhàrtha, Arthasàdhaka, A÷oka, Mantrapàla and Sumantra were the eight ministers of Da÷aratha. (Vàlmãki Ràmàyaõa, Sarga 7).

#<DHèTADEVâ># Daughter of King Devaka. Vasudeva married this princess. Vipçùñha was the son born to the couple. (Bhàgavata, Skandha 9).

#<DHèTAKETU># A king of the Bhçgu family. (Bhàgavata, Skandha 9).

#<DHèTARâúòRA># I. Father of the Kauravas.
     1) %<Genealogy.>% (See the genealogy of Arjuna).
     2) %<Birth.>% øantanu, a king of the Lunar dynasty, had two wives Gaïgà and Satyavatã. Gàïgà, gave birth to eight sons. But seven of them were thrown into the river Gaïgà. Giving the eighth son Bhãùma to øantanu Gaïgà disappeared. øantanu then married Satyavatã, a fisher-woman. Satyavatã gave birth to two sons, Citràïgada and Vicitravãrya. When øantanu grew old, Citràïgada was anointed as King, as Bhãùma had taken Brahmavrata (vow of celibacy). Once when Citràïgada went to the forest for hunting, a Gandharva of the name Citràïgada killed him. So Vicitravãrya became the King of Hastinàpura. Bhãùma took the three daughters of the King of Kà÷i, Ambà, Ambikà and Ambàlikà by force into his chariot and brought the last two, to Hastinàpura to be given as wives to Vicitravãrya. On the way he sent Ambà back. Vicitravãrya married Ambikà and Ambàlikà. But shortly after that he also died, before any children were born to him. Fearing that the Lunar dynasty would come to an end, Satyavatã brought her son Vedavyàsa, who was born to her from hermit Parà÷ara, before her marriage, to Hastinàpura. In the night Satyavatã sent Ambikà adorned with ornaments and costly garments, to the bedroom of Vyàsa. But she could not bear to lie with Vyàsa who was clad in barks of the tree and wearing matted hair. Still thinking that it was not right on her part to stand against the wish of her mother, she approached Vyàsa and lay with him with closed eyes. Ambikà became pregnant. The child she gave birth to, was blind. That child was Dhçtaràùñça. Next night Ambàlikà approached Vyàsa. When she saw Vyàsa she turned pale at his uncouth figure and her face became bloodless. So the child born to her was pale and was called Pàõóu. Next night the maid of the queen approached Vyàsa with a joyful heart and so she got Vidura as son, who was extremely wise and intelligent. Thus Dhçtaràùñra, Pàõóu and Vidura became sons of the same father.\<*>\ (M.B. âdi Parva, Chapters, 63 and 105).
     3) %<Up to marriage.>% After the birth of Dhçtaràùñra Vyàsa returned to forest and since then Bhãùma stood in place of father to the children. Bhãùma performed 'Upanayana' (investiture with Brahma-string) and other rites of the children. Dhçtaràùñra, Pàõóu and Vidura had their education in Hastinàpura. (M.B. âdi Parva, Chapter 108).
     "dhçtaràùñra, pàõóu and the wise vidura the three were brought up as sons by bhãùma, they became well educated, cultured and devotional, respectful towards vows and fasts, and of good physique earnest in work and they became valiant youths. learned the vedas and veda of archery, clubbing, shield and swords play, elephant-keeping, laws of chastisement, veda ÷àstras, allied works and epics and the puràõas, pàõóu came out expert archer, dhçtaràùñra the strongest of all. none in the three worlds was equal to vidura, in wisdom and knowledge and righteousness." (m.b. àdi parva, chapter 109)."
     Because of his blindness Dhçtaràùñra was not anointed as King. It is stated in M.B. âdi Parva, Chapter 108 Stanza 25, that in the place of Dhçtaràùñra, Pàõóu was anointed the King.
     4) %<Marriage and birth of children.>% Dhçtaràùñra came of marriageable age. Bhãùma had heard about Gàndhàrã, daughter of Subala, the King of Gàndhàra, as a beautiful damsel of good qualities. Moreover she had acquired a boon from øiva that hundred sons would be born to her. Bhãùma sent a messenger to Subala with a request to give Gàndhàrã as wife to Dhçtaràùñra. Subala was not much pleased at the aspect of getting a blind man as son-in-law. Still he thought of the prestige his family would get by a marriage alliance with the kings of the Påru Dynasty, and finally agreed. Gàndhàrã submitted to the will of her father, and to live with a husband who was blind. She tied her eyes with a cloth. øakuni the son of Subala brought Gàndhàrã to Hastinàpura, and gave her to Dhçtaràùñra. With the sanction of Bhãùma their marriage took place.
     Once Gàndhàrã feasted Vyàsa who came tired with hunger and thirst. The hermit was pleased with her and blessed her to have hundred sons. Gàndhàrã became pregnant. But even after two years no delivery took place. She crushed her womb by force and a lump of flesh came out. At that time Vyàsa came there. He cut the lump into hundred pieces and kept them in ghee-pots. Gandhàrã had a desire to get a daughter also. Vyàsa who had known it had cut the lump in such a way that there was a small piece in excess. The pots broke by themselves in due course and hundred sons and a daughter were born. The daughter was named Du÷÷alà. A son named Yuyutsu also was born to Dhçtaràùñra of a Vai÷ya woman. Duryodhana was the eldest of the hundred sons. The children grew up. Du÷÷alà was given in marriage to Jayadratha, the King of Sindhu. (M.B. âdi Parva, Chapters 109 to 116).
     5) %<Till Bhàrata-battle.>% At this juncture Pàõóu incurred a curse from a hermit that he would die if his wife touched him. With that Pàõóu retired to forest with his wives. Dhçtaràùñra was grieved at the separation of his brother. Pàõóu died in the forest and Màdrã jumped into fire and died with her husband. Dhçtaràùñra asked Vidura to perform their cremation rites. After that Yudhiùñhira became King. The Pàõóavas became more and more prosperous. This made the heart of Dhçtaràùñra cloudy. He gave sanction to Duryodhana to transfer the Pàõóavas to the lac house in Vàraõàvata. The lac house caught fire and it was rumoured that the Pàõóavas died in the lac house fire, and Dhçtaràùñra shed crocodile tears, and ordered for the mourning and oblation to be performed. After the marriage of Pà¤càlã, it came to be known that the Pàõóavas were alive and that they were living with Drupada. Dhçtaràùñra recalled them and gave them half of the country. The Pàõóavas made Indraprastha their capital and began to rule the kingdom. Yudhiùñhira performed the sacrifice of Ràjasåya (royal consecration). Dhçtaràùñra also took part in the sacrifice.
     Duryodhana wanted to challenge Yudhiùñhira to a game of dice. Dhçtaràùñra agreed but advised Duryodhana not to live in enmity with the Pàõóavas. The game of dice was played, and Yudhiùñhira lost everything the Pàõóavas had. Dhçtaràùñra called Pà¤càlã and told her that she might ask any boon. She requested that her husband Dharmaputra might b{??} exempted from servitude and the Pàõóavas made free. Dhçtaràùñra compelled her to ask for more boons. She replied that according to law Vai÷yas were eligible for one boon, Kùatriya women two boons, Kings three boons and Bràhmaõas hundred boons, and since she had already taken two boons, she wanted no more. Dhçtaràùñra who was pleased at this reply gave the Pàõóavas freedom and returned all their lost wealth.
     Duryodhana wanted to challenge the Pàõóavas for a game of dice again. Dhçtaràùñra agreed. This time also Yudhiùñhira lost the game. The Pàõóavas who had lost everything, were ordered to go to forest for twelve years and to live incognito for one year. The Pàõóavas went to the forest with Pà¤càlã. Dhçtaràùñra was grieved.
     After thirteen years the Pàõóavas returned. Duryodhana said that not an inch of land would be given to the Pàõóavas. Dhçtaràùñra felt sorry at this ørã Kçùõa came to talk about conciliation. Duryodhana wanted to take him a prisoner. But Dhçtaràùñra opposed it. ørã Kçùõa showed Dhçtaràùñra his Vi÷varåpa (cosmic form) to see which, Kçùõa gave him sight for the time being for which Dhçtaràùñra was very thankful. The Pàõóavas and the Kauravas came to Kurukùetra for Bhàrata-battle. Dhçtaràùñra called Sa¤jaya to him and asked him about the preparations the parties had made for war. Sa¤jaya gave a true description of the battle arrays of both parties. (M.B. âdi Parva. Sabhà Parva, Vana Parva, and Udyoga Parva).
     (6) %<Dhçtaràùñra and the battle of Bhàrata.>% The terrible battle began. The heart of Dhçtaràùñra was grieved with sorrow. When Arjuna vowed that he would kill Jayadratha, Dhçtaràùñra cried aloud. When he knew that øàtyaki had destroyed the army of the Kauravas he became dumb with grief. He praised Bhãma's valour and blamed his sons. When Sa¤jaya told him about the fall of Karõa, Dhçtaràùñra fell down unconscious. He rose up again and attended to the noises from the battlefield. He fell down again when he knew that øalya and Duryodhana were killed. He rose again and cried for a long time. He gathered the women-folk, his people and went to the battlefield. He broke the metal statue of Bhãma and embraced the Pàõóavas. He asked Yudhiùñhira to do the mourning and offerings for the dead. It was done accordingly. The Pàõóavas respected Dhçtaràùñra. But Bhãma scolded them. Dhçtaràùñra and Gàndhàrã were greatly depressed and asked Yudhiùñhira to permit them to live in forest. Yudhiùñhira tried to prevent it. He kissed on the head of Yudhiùñhira. Seeing that they did not eat food he asked them to eat. Yudhiùñhira saw that they would eat only if he permitted them to live in forest. At last Yudhiùñhira agreed. Dhçtaràùñra accepted money from Dharmaputra and performed mourning and offerings for the dead on a large scale (M.B. Droõa Parva, Karõa Parva, Strã Parva, øànti Parva and â÷ramavàsika Parva).
     7) %<Journey to forest and death.>% Afterwards Dhçtaràùñra and Gàndharã went to forest. Kunti followed them. All the subjects followed them a long way, crying. Dhçtaràùñra sent them back and entrusted the teacher Kçpa and Yuyutsu with the Pàõóavas. Dhçtaràùñra, Gàndhàrã and Kuntã lived on the Ganges. From there they came to Kurukùetra and lived in the hermitage of øatayåpà for a time. During that period Nàrada visited them. The Pàõóavas and the subjects visited them again. Vyàsa also came there. He took Dhçtaràùñra and the rest of them to the river Ganges and evoked the spirits of those who died in the battle. Vyàsa gave Dhçtaràùñra divine eye to see the departed spirits. After this, at the request of Vyàsa they all returned. Dhçtaràùñra, Gàndhàrã and Kuntã went to Gaïgàdvàra and performed severe penance and were burnt to death in a wild fire. The relatives put their remains in the Ganges. The spirits of the three--Dhçtaràùñra, Gàndhàrã and Kuntã entered the realm of Kubera. (M.B. â÷ramavàsika Parva, Svargàrohaõa Parva).
     8) %<The names of Dhçtaràùñra.>% âjamãóha, Ambikàsuta, âmbikeya, Bhàrata, Bharata÷àrdåla, Bharata÷reùñha, Bharatarùabha, Bharatasattama, Kaurava, Kaurava÷reùñha, Kauravaràja, Kauravendra, Kauravya, Kuru÷àrdåla, Kuru÷reùñha, Kurådvaha, Kurunandana, Kururàja, Kuruvaü÷avardhana, Kuruvçddha, Vaicitravãrya, Praj¤àcakùus etc. have been used as synonyms of Dhçtaràùñra.
\<*) It is stated in M.B. â÷ramavàsika Parva, Chapter 31, Stanza 7 that Dhçtaràùñra was born as the incarnation of a Gandharva having the name Dhçtaràùñra. (See under Dhçtaràùñra III).>\

#<DHèTARâúòRA II># A serpent born to Ka÷yapa Prajàpati by his wife Kadrå. It is stated in Mahàbhàrata, Sabhà Parva, Chapter 9, Stanza 9, that this serpent sits in the Durbar of Varuõa and worships him. During the time of emperor Pçthu, devas (gods), asuras (demons) and Nàgas (serpents) milked the earth, and the person who milked for the Nàgas was the serpent Dhçtaràùñra (M.B. Droõa Parva, Chapter 69). It is stated in Mahàbhàrata, Karõa Parva, Chapter 34, Stanza 28, that once this Nàga was admitted into the chariot of øiva. When Balabhadra Ràma, discarded his body and went to Pàtàla (nether world, several serpents came to greet him. Dhçtaràùñra was one of them. (M.B. Mausala Parva, Chapter 4, Stanza 15).

#<DHèTARâúòRA III># A deva gandharva,. (Semi-god). %<Some information.>% (1) This deva gandharva was the son of the hermit Ka÷yapa by his wife Muni. (M.B. âdi Parva, Chapter 65, Stanza 15).
     (2) He took part in the birth-celebration of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 55).
     (3) He went to the presence of King Marutta as a messenger of Indra. (M.B. A÷vamedha Parva, Chapter 107, Stanza 2).
     (4) It was this Gandharva who had taken birth as Dhçtaràùñra, the father of Duryodhana. (M.B. Svargàrohaõa Parva, Chapter 4, Stanza 15).

#<DHèTARâúòRA IV># A king who was the son of Janamejaya and the grandson of Kuru, a king of the Lunar dynasty. He had eleven sons: Kuõóika and others. (M.B. Chapter 94, Stanza 58.)

#<DHèTARâúòRA V># One of the famous sons of Vàsuki. There is a story about this nàga (serpent) in Jaimini, â÷vamedha Parva, Chapter 39.
     After the Bhàrata-battle, Yudhiùñhira performed horsesacrifice. Arjuna led the sacrificial horse. He travelled far and wide and reached Manalår. At the instruction of Ulåpã, Babhruvàhana confronted his father. A terrible fight ensued and Babhruvàhana cut off the head of Arjuna. Citràïgadà sent Babhruvàhana to the 'Nàgaloka' (the world of serpents) to bring the jewel 'Mçtasa¤jãvinã' to restore her husband to life. The keeper of this jewel, which was under the custody of serpent øeùa was Dhçtaràùñra, the son of Vàsuki.
     Knowing that it was not easy to get the jewel, Babhruvàhana fought with Dhçtaràùñra. After a terrible fight he got the jewel. But Dhçtaràùñra, who did not want Arjuna to come to life again, stole the head of Arjuna, by the help of his sons and threw it into the hermitage of Dàlbhya.

#<DHèTARâúòRä># A daughter born from Tàmrà the wife of Ka÷yapa Prajàpati. Tàmrà had five daughters: Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. Of these, from Krau¤cã, the owls, the Bhàsas from Bhàsã, the eagle and vulture from øyenã, the swans and the ruddy goose from Dhçtaràùñrã were born in the world. (This occurs in Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14).

#<DHèTASENA># A king who took the side of the Kauravas. (M.B. øalya Parva, Chapter 6, Stanza 3).

#<DHèTAVARMâ># The brother of Suvarmà, the king of Trigarta, and Ketuvarmà. Arjuna led the sacrificial horse of A÷vamedha performed by Yudhiùñhira after the Bhàrata war. Såryavarmà the king of Trigartta, confronted Arjuna and was defeated. Ketuvarmà who came next was also killed. Dhçtavarmà came next. He showered arrows on Arjuna and inflicted wound on his hand, and the famous bow, Gàõóãva fell from his hand. Arjuna grew angry and fought so fiercely that eighteen famous and mighty Trigartta warriors fell. At last Dhçtavarmà fell at the feet of Arjuna and begged for pardon and accepted the supremacy of Yudhiùñhira. (M.B. A÷vamedha Parva, Chapter 74).

#<DHèTAVATä># (GHèTAVATä). A famous river. M.B. Bhãùma Parva, Chapter 9).

#<DHèTAVRATA># A king of the family of Yayàti. (Bhàgavata, Skandha 9).

#<DHèTI I># A daughter of Prajàpati Dakùa. She was one of the wives of Dharmadeva. Màdrã, the mother of Nakula and Sahadeva, was the rebirth of Dhçtã. (M.B. âdi Parva, Chapter 67). Dhçti had given birth to Niyama when she was the wife of Dharmadeva, who had married øraddhà, Lakùmã, Dhçti, Tuùñi, Medhà, Puùñi, Kriyà, Buddhã, Lajjà, Vapus, øànti, Siddhi and Kãrti, thirteen of the daughters of Dakùa. Viùõu Puràõa, Aü÷a I, Chapter 7).

#<DHèTI II># A Vi÷vadeva god. (M.B. Anu÷àsana Parva, Chapter 91).

#<DHèTI III># The son of Vãtahavya, the king of Videha. He was a contemporary of Vyàsa and Vicitravãrya the king of the Kurus. Bahulà÷va was the son of this Dhçti. (M.B. âdi Parva).

#<DHèTIMâN I># A king of the family of Yayàti. (Bhàgavata, Skandha 9).

#<DHèTIMâN II># An ancient country in Ku÷advãpa (the island of Ku÷a). (M.B. Bhãùma Parva, Chapter 12, Stanza 13).

#<DHèTIMâN III># See under Dhçùñabuddhi.

#<DHRUVA># I.
     1) %<Birth and childhood.>% Manu Svàyambhuva the son of Brahmà, had two sons named Priyavrata and Uttànapàda. They were mighty heroes and of righteous character. Uttànapàda had two wives, Suruci and Sunãti. Suruci gave birth to Uttama and Sunãti to Dhruva. Uttànapàda showed more favour towards Uttama and Suruci. But he looked upon Dhruva and his mother with disfavour.
     Once Uttama sat on the lap of his father when the latter was sitting on the throne. Seeing this, Dhruva wanted to sit along with his brother. But fearing the displeasure of Suruci, who was also there, the King did not take Dhruva on to his lap. Seeing the endeavour of Dhruva, Suruci said to him, "Child, if you wish to sit on the lap of your father, you ought to have been born in my womb. You cherish high ambition which you do not deserve." These words of Suruci were not palatable to Dhruva who ran to his mother and sat on her lap. When Sunãti knew what had happened she shed tears. After a few moments Dhruva stood up and made a vow. "I will get a position unattainable even for my father, by my own endeavour." He then started for the forest. He attained self-renunciation even in childhood becoming a disciple of hermits and performing severe penance.
     Dhruva began penance in the forest of Madhuvana on the river Jamunà. Sunãti came and tried to take him to the palace. But he did not return. He intensified his penance more and more. At last Mahàviùõu appeared before him. Dhruva requested for a lofty, and eternal place which would become a prop of the world. Accordingly, Viùõu pointed out to Dhruva, a noble place, higher than the planets, stars Saptarùis (Ursa Major) and the devas who travelled in aeroplanes. Mahàviùõu said that Dhruva would live in a lofty place as a star till the end of the Kalpa and his mother Sunãti would also remain as a star near øiva as long as Dhruva lived (Viùõu Puràõa, Aü÷a 1, Chapters 11 and 12).
     2) %<The previous birth of Dhruva.>% Mahàviùõu appeared before Dhruva and revealed his previous birth.
     Dhruva was a Brahmin in his previous birth. He used to meditate on Viùõu with concentration of mind. In course of time he befriended a prince who was a youth, of beautiful and bright complexion, enjoying all the pleasures of the world. Attracted by the position and status of the prince, the Brahmin wanted to become a prince. Mahàviùõu granted his wish. Accordingly Dhruva took his next birth as the son of Uttànapàda. (Viùõu Puràõa, Aü÷a 1, Chapter 12).
     3) %<The reign and end of Dhruva.>% After receiving the boon from Mahàviùõu, Dhruva returned. All who were there embraced Dhruva. Years passed by. Uttànapàda left his kingdom to Dhruva and became a forest householder. Dhruva became King. The King Dhruva married Bràhmã, the daughter of øi÷umàra a Prajàpati. The queen gave birth to two sons Kalpa and Vatsara. Dhruva married Ilà the daughter of Vàyu (wind). She gave birth to a son named Utkala.
     Uttama remained unmarried. While he was hunting in the forest a Yakùa (a demi-god) killed him. Suruci was caught in wild fire and died. Hearing about the death of Uttama, Dhruva took his weapons and reached the realm of the Yakùas. He stood at their gate and challenged them for battle. One lac and thirty thousand Yakùa warriors fought with Dhruva. Dhruva destroyed the entire army. The Yakùas began illusive and magical arts. Dhruva overcame that also. At last Kubera himself appeared before Dhruva and blessed him. They got him into a plane and placed him in a place higher than all the planets. (Viùõu Puràõa, Bhàgavata).
     4) %<The descendants of Dhruva.>% Two sons named øiùñi and Bhavya were born to Dhruva by his wife øambhu. Succhàyà the wife of øiùñi gave birth to five sinless sons named Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. Bçhatã the wife of Ripu gave birth to Càkùuùa of extreme bright complexion. Manu was born to Càkùuùa by his wife Puùkaraõã the daughter of Vãraõaprajàpati and included in the children of Varuõa. Ten sons were born to the bright Manu by his wife Naóvalà, daughter of Prajàpati Vairàja. These ten bright sons were Kuru, Påru, øatadyumna Tapasvã, Satyavàn, øuci, Agniùñomà, Atiràtra, Sudyumna, and Abhimanyu. âgneyã, the wife of Kuru gave birth to six children. They were Aïga, Sumanas, Khyàti, Kratu, Aïgiras and øibi. A son named Vena was born to Aïga by his wife Sunãthà. Hermits churned the right hand of Vena to obtain children. As a result of churning Vaineya was born from the right hand of Vena. That King is the famous Pçthu. This Pçthu milked the earth for the prosperity of his subjects. (Viùõu Puràõa, Aü÷a 1, Chapter 13).
     5) %<The place of Dhruva.>% The origin of the river Gaïgà was through the hole at the top of the shell of the mundane egg. It flowed down and fell on the highest part of heaven. That place is called Viùõupàda. Sitting in this Viùõupàda, Dhruva does penance to Viùõu. So this place got the name Dhruvamaõóala. (Devã Bhàgavata, Skandha 8).

#<DHRUVA II># He was the son of Nahuùa and the brother of Yayàti. (M.B. âdi Parva, Chapter 75, Stanza 30)

#<DHRUVA III># A king. He sits in the council of Yama and serves him. (M.B. Sabhà Parva, Chapter 8, Stanza 10)

#<DHRUVA IV># A warrior who fought on the side of the Kauravas against the Pàõóavas. He was killed by Bhãmasena (M.B. Droõa Parva, Chapter 155, Stanza 27)

#<DHRUVA V># A king who supported Yudhiùñhira. (M.B. Droõa Parva, Chapter 158, Verse 39).

#<DHRUVA VI># A son born to Dharmadeva by his wife Dhåmrà. He was one of the aùña Vasus (eight Vasus) (M.B. âdi Parva, Chapter 66, Stanza 19).

#<DHRUVAKA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 75).

#<DHRUVARATNA># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 4).

#<DHRUVASANDHI># A king of Kosala. During the reign of this King there was prosperity in Ayodhyà and the people were virtuous. This king had two wives Manoramà and Lãlàvatã. A son named Sudar÷ana was born to Manoramà. After a month the second wife also gave birth to a son named øatrujit. The King was much pleased and both sons were brought up alike. As øatrujit was cleverer than Sudar÷ana people loved øatrujit more.
     Once Dhruvasandhi went to the forest for hunting and was killed by a lion in the forest. According to the custom Sudar÷ana became King. Lãlàvatã, the mother of øatrujit was the daughter of the King of Ujjayinã. Her desire was to make øatrujit the King. Manoramà. the mother of Sudar÷ana was the daughter of the King of Kaliïga. Hearing about the death of Dhruvasandhi, the kings of Ujjayinã and Kaliïga arrived at Ayodhyà. The King of Ujjayinã got angry because Sudar÷ana was made king and began war. The King of Kaliïga took the side of Sudar÷ana. A terrible battle was fought in Ayodhyà as to who should be the heir to the throne. In the battle Yudhàjit, the King of Ujjayinã, killed Vãrasena, the king of Kaliïga. Sudar÷ana and his mother Manoramà were in a sorry plight. According to the advice of minister Vidulla, Manoramà and Sudar÷ana fled from the capital. Vidulla and the maid of Manoramà accompanied them. In two days they reached Gaïgàtaña. They were caught by fishermen thieves and they lost everything they had. At last with the help of a boat they crossed the Ganges and reached Trikåña. They went to the hermitage of Bharadvàja who was doing penance there. He gave them protection.
     After making øatrujjit King, Yudhàjit began to search for Manoramà and Sudar÷ana. He got news that they lived in Citrakåña. Yudhàjit went there with an army. But he could not get them out of the hermitage of Bharadvàja. Manoramà and Sudar÷ana lived safely in the hermitage.
     Once Vidulla came to the hermitage of Bharadvàja to enquire about Manoramà. Seeing the old man the hermit boys called out "Klãba Klãba." Prince Sudar÷ana heard only "Klã". The syllable 'Klã' is the spell called 'Kàmaràja bãjamantra'. Without knowing its meaning Sudar÷ana called out 'Klã' several times. With that the prince got a special power.
     Six more years passed. The prince became eleven years old. By this time Bharadvàja had taught the prince Vedas, øà÷tras, etc. The prince was a devotee of Devã. Devã appeared before him and gave him a bow and a quiver which would never become empty, and an impenetrable armour. Sudar÷ana married øa÷ikalà the daughter of the King of Kà÷ã. Niùàda, the King of øçïgiverapura, was a friend of Dhruvasandhi. He gave Sudar÷ana a chariot which Sudar÷ana rode through the forest. With the help of the King of Kà÷ã and others Sudar÷ana recaptured Ayodhyà. He made Vidulla his minister and ruled over the country for a long time. (Devã Bhàgavata, Skandha 3).

#<DHæMAPA># A set of deified manes (Pitçs) who form a gaõa (øiva's hosts of deities). This Gaõa is seen to have attended the sacrifice of Dakùa. (M.B. øànti Parva, Chapter 284, Stanza 8.)

#<DHæMAPâLâ># A river. (M.B. Bhãùma Parva, Chapter 9, Stanza 18).

#<DHæMâVATä># A holy place. The wishes of those who take three days' fast in this holy place are realised. (M.B. Vana Parva, Chapter 84, Stanza 22).

#<DHæMINä># The wife of King Ajamãóha of Puru dynasty By this wife, a son named èkùa was born to Ajamãóha. (M.B. âdi Parva, Chapter 94, Stanza 32).

#<DHæMORöâ I># The wife of King Yama (God of Death). (M.B. Vana Parva, Chapter 117, Stanza 9).

#<DHæMORöâ># II. The wife of hermit Màrkaõóeya. (M.B. Anu÷àsana Parva, Chapter 146, Stanza 4).

#<DHæMRA I># A hermit. This hermit was a luminary in the Durbar of Indra. (M.B. Sabhà Parva, Chapter 7).

#<DHæMRA II># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 64).

#<DHæMRâ># A daughter of Prajàpati Dakùa. She became the wife of Dharmadeva. Two sons, Dhruva and Dhara were born to the couple. (M.B. âdi Parva, Chapter 66, Stanza 19).

#<DHæMRAKEøA I># A Pracetas (Bhàgavata, Skandha 4).

#<DHæMRAKEøA II># The third son of Pçthu, the son of Vena. Five sons were born to Pçthu by his wife Arcis. On the death of Pçthu, his elder brother's son Vijità÷va appointed Dhåmrake÷a as the governor of southern countries. (Bhàgavata, Skandha 4).

#<DHæMRAKETU># A son of Bharata. Five sons named Sumati, Ràùtrabhçt, Sudar÷ana, Varaõa and Dhåmraketu were born to Bharata by his wife Pa¤cajanã. (Bhàgavata, Skandha 5).

#<DHæMRâKúA I># A king of the Ikùvàku dynasty.

#<DHæMRâKúA II># A minister of Ràvaõa. %<Genealogy.>% Brahmà created the Ràkùasa (giant) Heti. The son Vidyutke÷a was born to him of his wife Bhayà. Suke÷a was born to Vidyutke÷a by his wife Sàlakañaïkà. Suke÷a married Devavatã. Three sons, Màlyavàn, Sumàlã and Màlã were born to the couple. To Sumàlã, by his wife Ketumatã, fourteen children were born: Prahasta, Akaüpana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷và, Saühràda, Pràkvàda, Bhàsakarõa, Veka, Puùpotkaña, Kaikasi, and Kumbhãnasi; most of them were ministers of Ràvaõa. (Uttara Ràmàyaõa).
     2) %<Work and death.>% Dhåmràkùa was one who worked in all the branches of administration of the state. In all the battles fought by the Ràkùasas Dhåmràkùa was present. He was also called Dhåmralocana. He was killed in the battle of Ràma and Ràvaõa at the hands of Hanåmàn. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Chapter 51).

#<DHæMRâøVA># A king of the Ikùvàku dynasty. He was the son of Sucandra and the father of Sa¤jaya. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 47).

#<DHUNDHU I># A notorious Asura. He was the son of the Madhu Kaiñabhas.
     Brahmà was born in the lotus from the navel of Viùõu, who was lying in meditation on the surface of water. From the ear-wax of Viùõu two asuras--Madhu and Kaiñabha sprang up. They terrified Brahmà by shaking the stalk of the lotus. Brahmà became terribly afraid of the asuras and ran about on the surface of water. Hearing the cry of Brahmà Viùõu awoke, but he could not defeat the asuras. Viùõu decided to employ 'Sàma' (conciliation) the first expedient. The arrogant demons ordered Viùõu to ask of them any boon. Viùõu replied. "If it is so, you must be killed by me." They could not but give the boon. They agreed to the request of Viùõu and said: "But we must be killed in an atmosphere, which is not cloudy." Viùõu killed them when the atmosphere was clear.
     A son named Dhundhu had been born to Madhu and Kaiñabha. Because Viùõu had killed his fathers Dhundhu decided to take revenge on Viùõu and the Gods. With this idea in view Dhundhu began to do penance in the sandy desert of Ujjàlaka in Marudhanva. Standing on one leg he did penance for thousands of years. Then Brahmà appeared before him and gave the boon that he would not be killed by Devas, Dànavas (asuras), Gandharvas (Demi-gods), Ràkùasas (demons), Yakùas (paragods) and Uragas (serpents). Having got this boon, he lived under sand in the desert of Ujjàlaka. His idea was to destroy the gods.
     A hermit named Uttaïka had erected his hermitage in another part of Marudhanva and began penance. By his penance he made Viùõu appear before him and then made a request that Dhundhu's activities be put a stop to. Viùõu replied "Uttaïka! Dhundhu has become a curse to the three worlds. There is a king named Kuvalà÷va, born of the dynasty of Ikùvàku. He will kill Dhundhu." Saying these words, Viùõu disappeared.
     Uttaïka went to the palace of Kuvalà÷va and told him what Viùõu had said. Kuvalà÷va and his sons went to the forest and killed Dhundhu in a fight. From that day Kuvalà÷va came to be known by the name Dhundhumàra,\<*>\ which meant 'the killer of Dhundhu. (M.B. Vana Parva, 4 Chapters from 201).
\<*) Dhundhu was the son of Ka÷yapa, born of Danu. It was to kill Dhundhu that Viùõu incarnated a Vàmana, Vàmanapuràna Chapter 8.>\

#<DHUNDHU II># An ancient King who lived on vegetable food only. (M.B. Anuֈsana Parva, Chapter 115, Stanza 66).

#<DHUNDHUKâRI># See under Gokarõa.

#<DHUNDHULI># See under Gokarõa.

#<DHUNDHUMâRA># A king of the Ikùvàku dynasty. (See under Kuvalà÷va). He was also called Kuvalayà÷va

#<DHUNDHUMæKA># A wicked King. Vi÷alyà was his wife. Even at the marriage of his son this wicked King remained indifferent. He indulged in sexual activities with a øådra woman. Not much later he killed her. As soon as her brother knew about this he ran to the palace and killed the King Dhundhumåka along with his wife. Because he was killed by a øådra, the family of the King faced destruction. His son was also wicked like his father. But on the advice of a sage he begant o utter (the five-syllabled and six-syllabled mantras of øiva) in consequence of which, his parents were redeemed. (Liïga Puràõa).

#<DHUNDHURA># An Asura. It is stated in Gaõe÷a Puràõa that this asura went to the house of Ka÷yapa in the shape of a parrot and tried to kill Gaõe÷a who had incarnated in the house of Ka÷yapa, but was killed by him.

#<DHURANDHARAM># A country in ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 18).

#<DHæRTA># A King of ancient India. (M.B. âdi Parva, Chapter 1, Stanza 238).

#<DHæRTAKA># A serpent born in the family of Kaurava. He fell in the sacrificial fire of King Janamejaya and was burnt to death. (M.B. âdi Parva, Chapter 57, Stanza 13).

#<DHVAJAVATä># The daughter of the hermit Harimedha, who lived in the sky, according to the order of the Sun. (M.B. Udyoga Parva, Chapter 110, Stanza 13).

#<DHVAJINä># A country in ancient India. (M.B. Bhãùma Parva, Chapter 83).

#<DHVANI># The son of âpa who is one of the eight Vasus. âpa had four sons called Vaitaõóa, ørama, øànta and Dhvani. (Viùõu Puràõa, âü÷a 1, Chapter 15).

#<DHVANYA># A king. He was the son of Lakùmaõa. (See ègveda Index).

#<DHVASANTI># A hermit of the period of the ègveda. A÷vinãdevas rescued the hermits Turvãti, Dabhãti, Dhvasanti and Puruùanti from danger. ègveda, Maõóala 1, Anuvàka 16, Såkta 112).

#<DHYâNA># (Meditation). Even from ancient times the people of Bhàrata believed that heaven could be attained by meditation. There are scientific methods of meditating upon God. They are described below:
     The root "dhyai", means "to think". Dhyàna (meditation) means thinking of God with concentration. God is invisible and figureless. We can meditate only upon some material that contains the attributes of God. So dhyàna (meditation) is to fix the mind on the object of meditation, and to imagine that particular object in a particular place and to concentrate the mind upon it. One who casts off his body, while engaged in meditation attains 'Sàyujya' (oneness with God).
     He who can meditate upon God, with concentration of mind even for a moment or two can attain heaven. The fruits he attains are far greater than the fruits attained by performing great sacrifices and offerings. For meditation, there are four factors: Dhyàtà (the meditator), Dhyàna (the act of meditation) Dhyeya (the object meditated upon) and Dhyànaprayojana (the attainment by meditation). He who indulges in meditation is the meditator. The act done by him is meditation. That which is meditated upon is the object of meditation. What the meditator obtains as a result of his meditation is the attainment. A meditator should be wise and virtuous, should have attention and patience, devoted to Viùõu and always energetic.
     We can meditate upon God, walking, standing, sleeping and awake. God should be consecrated in the centre of the lotus chair of the heart and be worshipped with devotional meditation. It is to give practice in fixing the mind firmly on a particular object, that the sages say that some visible material object should be given to meditate upon, in the early stage of meditation. When concentration of mind is obtained by meditating upon a visible object, it will be possible for us to meditate upon an object which is not amenable to our senses. When engaged in meditation we should be thinking "Ahaü Brahmà jyotiràtmà vàsudevo vimukta Oü". (I am Brahmà, the light, the Spirit, Vàsudeva, and Vimukta (having no connection with anything), OM). (Agni Puràõa, Chapter 374).

#<ôIBHAKA># A prince who, puffed up by the power of boons and blessings from the gods, tried to harm sage Durvàsas. Balabhadraràma killed him. The following account occurs in the Bhaviùya Puràõa.
     Brahmadatta, King of Sàlva, had two wives. No children were born to them for several years. Brahmadatta's minister, Mitrasaha, also had no children. Mitrasaha was a brahmin and a scholar. On his advice, Brahmadatta, with his wives, went to Kailàsa and performed tapas to please øiva to get children. As a result of ten years' rigorous tapas øiva was pleased and blessed him that two sons would be born to him. Later his wives gave birth to two sons. The son of the eldest queen was named Haüsa and that of the second queen was named ôibhaka. At this time a son was also born to Mitrasaha, the minister by the blessing of Viùõu. That child was named Janàrdana.
     Haüsa and ôibhaka were spoilt, but Janàrdana was a bhakta of Viùõu. Haüsa and ôibhaka performed tapas in their childhood to please øiva and got invincible power and arrows. After that they became lokakaõñakas (torturers) and went round the world. Once they went to Ka÷yapa's à÷rama and destroyed the place of worship. After that they went to the à÷rama of Durvàsas. There they tortured the sages and made the sages naked who were wearing only loin cloth. Then they returned.
     Enraged by these, sage Durvàsas went to Dvàrakà taking the destroyed loin-cloth and other articles. ørã Kçùõa and his courtiers stood up and saluted him when they saw Durvàsas coming like saühàrarudra. On hearing the news, ørã Kçùõa assured him that he would kill Haüsa and ôibhaka and sent him back pacified.
     Haüsa and ôibhaka began a ràjasåya. They sent Janàrdana to ørã Kçùõa with the message that he should either fight with them or give them tribute (in the form of money). Janàrdana went to Dvàrakà, just as Akråra, a devotee of Viùõu, went to Ambàói with the message of Kaüsa. Immediately Kçùõa and Balabhadra with the chief Ministers like Sàtyaki went to Sàlva. In the war that followed ørã Kçùõa killed Haüsa and Bala. Bhadraràma killed ôibhaka. (M.B. Bhaviùya Parva, Chapter 103-129).

#<DIGVIJAYAPARVA># A sub-division of the Sabhà Parva of Mahàbhàrata. It comprises of Chapters 25 to 32 of Sabhà Parva.

#<DIK># A river. The Mahàbhàrata, (Bhãùma Parva, Chapter 9, Verse 18) states that the water of this river was used for drinking by the people in India.

#<DäKúâ># Dãkùà is the vrata that expels sin and increases J¤àna (wisdom). Those who are to be blessed fall into three categories. The person who belongs to the first category is called Vij¤ànakala; the second is Pralayakala; and the third is Sakala. Vij¤ànakala is free from sin alone. Pralayakala is free from sins and Karmans. Sakala has everything from Kalà to the earth. The Dãkùàs to be practised by the three classes of persons are of different kinds. Dãkùà is classified into two: "Niràdhàra and Sàdhàra.
     Niràdhàra Dãkùà is performed for the sake of Vij¤ànakala and Pralayakala. Sàdhàra Dãkùà is prescribed for the third class of people, the Sakalas.

#<DILäPA I># (Khañvàïga). A mighty king of the Ikùvàku dynasty.
     (1) %<Genealogy.>% See Da÷aratha's Genealogy.
     2) %<Reign and Birth of Son.>% Dilãpa is counted as one of the noblest kings. His reign was extremely popular. But even after a long period of married life, he had no issue. His queen was Sudakùiõà, the princess of Magadha. In order to get Vasiùñha's advice, Dilãpa and Sudakùiõà went to the sage's à÷rama. After hearing about their grievance, Vasiùñha meditated for a little while and described why the royal couple were not blessed with children:--"Long ago, Dilãpa had paid a visit to Indra. While returning after the visit, he passed by Kàmadhenu who was lying under the shade of Kalpavçkùa. He paid no heed to her, as he did not see her. The divine cow (Kàmadhenu) took this as a personal slight to her and cursed the King that he would not have children until he served and propitiated her daughter, Nandinã. Neither the King nor his charioteer was aware of the curse. Kàmadhenu has now gone to Pàtàla (underworld) to attend a sacrifice of Varuõa. Therefore Dilãpa and his queen should attend on and propitiate her daughter, Nandinã."
     From the next morning the King and queen began to offer their services to Nandinã. The King followed her as her shadow. After twentyone days, one morning Nandinã went to graze in a dense forest. As usual, the King also followed her. As they reached the middle of the woods, the King was enchanted for a moment by the charm of the Sylvan scenery. Just then, on turning round he saw a lion springing towards Nandinã to prey upon her. Suddenly he took up his bow and aimed an arrow at the lion, but to his great amazement, his hands were paralysed. The lion spoke to him as follows:--"O King, you need not exert yourself in vain. I am the servant of Lord øiva. This holy deodar tree which you see in front of us, was planted and tended by Pàrvatã. My task is to protect this tree. Pàrvatã and lord øiva have authorized me to kill and eat the animals which come this way. Therefore this cow is my food."
     The king was in a fix. He begged the lion to spare Nandinã and to eat his (king's) body instead. The lion agreed. The King put down his arms and stood bowing down in front of the lion. Hearing the words, "Beloved child, arise" he looked up, and the lion had vanished. Just then Nandinã told him that it was she herself who had done this to test him. The King and Nandinã then returned to the â÷rama. As a result of Nandinã's blessing, the King's wife bore a son who later became the celebrated emperor Raghu. (Padma Puràõa, Uttara Khaõóa, Chapter 198).
     (3) %<Killing of the Asura, Vãrasena.>% Once a powerful Asura named Vãrasena attacked Vai÷ravaõa. When lord øiva came to know of it he tried to defeat Vãrasena, but in vain. At øiva's request, Mahàviùõu entered the scene. He was also unable to subdue the Asura. Viùõu advised Vai÷ravaõa to seek the help of Dilãpa. Dilãpa went to Alakàpurã and encountered Vãrasena. Under the shower of arrows fram Dilãpa, blood began to flow from the body of Vãrasena. But each drop of his blood came to life as a new Vãrasena and all those Vãrasenas continued a ceaseless battle with Dilãpa. At last Dilãpa prayed to Rakte÷varã who suddenly appeared and drank all the blood. In this way the king managed to kill Vãrasena. (Kampa Ràmàyaõa, Yuddha Kàõóa).
     (4) %<Dilãpa and the Holy Waters.>% Once king Dilãpa led a saintly life on the bank of Gaïgà, the sacred place worshipped by Devas, èùis and Gandharvas. With religious practices and offering påjà to Devas, èùis and Pitçs, he spent time in prayer and meditation. One day he happened to meet Vasiùñha, and paid homage to him. The sage Vasiùñha described to him all the places of sacred waters and explained the greatness of each. (See under Khañvàïga). (Padma Puràõa, Chapter 10).

#<DILäPA II># A serpent born in Ka÷yapa family. There is a reference to this serpent in Mahàbhàrata, Udyoga Parva, Chapter 103, Verse 15.

#<DILäPâøRAMA># A sacred place. It was at this place that Ambà, the daughter of the King of Kà÷ã performed austere tapas (Penance). (See under Ambà).

#<ôIýôIKA># A rat who played a part in Bióàlopàkhyàna. The story runs as follows:
     Once a cat performed tapas, holding his hands up, on the banks of the Ganges, when the found no way to get food. Seeing the devotion of that cat all living beings birds and animals began to worship him. Once the cat called all rats and told them: "One cannot do spiritual and physical deeds at the same time. So I will look after your spiritual affairs. You should attend to my physical needs. That is, bring me food, bathe me in the Ganges, all these are your duties."
     The rats agreed to do so. They took him to the Ganges, bathed him and gave him food. But, the cat, whenever he got a chance caught a rat and ate it up The cat's health improved day-by-day and the number of rat's began to decrease. Among them, there was a clever rat named ôimóika. He called all the other rats and organized a secret conference. The subject of discussion was the cruel deeds done by the cat to the rats.
     The next day ôiüóika went secretly to examine the ways of living of the cat. The cat ate ôiüóika. After 40 days the rats came to know that ôiüóika was missing. They assembled secretly. They elected a rat named Kokila as their leader. Under his leadership the rats declared independence and left the place. The cat also went his own way finding no means to get food. (M.B. Udyoga Parva, Chapter 160).

#<DIðNâGA># A Sanskrit dramatist who lived between the second and fifth centuries A.D. "Dhãranàga" was his other name. The Sanskrit drama "KUNDAMâLâ" which is based on Uttara Ràmàyaõa and has six acts, was composed by Diïnàga. Diïnàga, the Buddhist preacher and this Diïnàga are two different persons. Vinàyakà and øiva are praised in the introductory stanzas of Kundamàlà (A.B. Keith: Classical Sanskrit literature).

#<DäNANâTHA># A King who lived in Dvàpara Age. He was a mighty and famous Vaiùõava. But his childless life distressed him very much. Once he consulted Gàlava about his plight. Gàlava assured him that if he performed a human sacrifice, a son would be born to him. A handsome, scholarly and highly-born man was to be sacrificed into the fire, A cripple, a dark-skinned man or a crude fellow was unsuitable for the purpose. The King's servants scoured the villages and towns looking for such a perfect man, but in vain. At last they reached a country called Da÷apura, inhabited by noble Bràhmaõas. The women of that place were reputed for their charming eyes. No man could resist their fascination. In that lovely city there lived a Bràhmaõa named Kçùõadeva with his virtuous wife and three sons. The King's servants requested Kçùõadeva to give one of his sons to be sacrificed. They offered four lakhs of gold coins as price. The Bràhmaõa and his wife cried bitterly and Kçùõadeva offered himself instead of his sons. The royal servants seized one of his sons after throwing gold coins in the house and prepared to take him away. At this stage the second son of Kçùõadeva came forward and volunteered himself. They agreed and he accompanied them to the palace. On their way they met the sage Vi÷vàmitra. He asked them to release the boy but they refused to set him free. The sage followed them to the palace and undertook to perform a sacrifice which would bless the King with progeny without a human sacrifice. The King accepted the offer and thus the boy was saved. (Padma Puràõa, Chapter 12).

#<DäPAKARöI># A character in Guõàóhya's Bçhatkathà. Dãpakarõi was a King. He had a wife named øaktimatã. One day while she was sleeping in the garden she was bitten by a snake and she died. Distressed by her departure, Dãpakarõi accepted Brahmacarya. He was deeply grieved because he had no son to succeed to his throne. One day øiva appeared to him in a dream and told him thus:--"When you pass through the forest, you will come across a youth riding a lion. Take him to your palace; he will be your son."
     Dãpakarõi woke up happily. He had faith in his dream. One day he went to a distant forest for hunting. There he saw a very handsome boy riding on a lion. He was reminded of his dream when the boy dismounted and the lion walked away slowly to a nearby stream to drink water. At once Dãpakarõi shot an arrow at the lion. Suddenly the lion gave up its animal shape and transformed itself into a man and spoke to the King as follows:--
     I am a Yakùa named Sàta and a friend of Vai÷ravaõa. Once when I went to bathe in the river Gaïgà, I happened to see a èùi virgin and I fell in love with her. I married her according to the Gàndharva rules. The èùis who came to know of it turned us into a lion couple by their curse. When we fell at their feet and begged pardon, they gave her a blessing that a son would be born to her and that I would fall under your arrow. After that we were wandering about as a lion-couple and in due course she became pregnant. In the fullness of time she gave birth to this boy and then was liberated from the curse. I have been bringing him up by giving the milk of lionesses. Now, by being hit by your arrow, I am also released from the curse. From this time kindly receive this mighty youth as your own."
     After saying this, the Yakùa vanished. Dãpakarõi returned to the palace, taking the boy with him. Since he was carried by Sàta, the boy was named "Sàtavàhana". When he grew up into a youth, Dãpakarõi handed over the rule of the kingdom to him and entered into Vànaprastha. In course of time Sàtavàhana became an emperor. (Kathàsaritsàgara, Kathàpãñha lambaka, 6th Taraïga.).

#<DäPTA># Son of Manu Uttama Uttama was the third Manu. He had three sons--Aja, Paràsu and Dãpta. (Viùõu Puràõa, Part 3, Chapter 1).

#<DäPTAKETU># A King of olden times. (M.B. âdi Parva, Chapter 1, verse 237).

#<DäPTâKúA># A Kùatriya tribe. Puråravas, the renowned King was born in this family. (M.B. Udyoga Parva, Chapter 74).

#<DäPTAROMâ># A Vi÷vadeva. (M.B. Anu÷àsana Parva, Chapter 91, verse 31).

#<DäPTI># A Vi÷vadeva. (M.B. Anu÷àsana Parva, Chapter 91, Verse 34).

#<DäRGHA># A king of Magadha. He was killed by Pàõóu. (M.B. âdi Parva, Chapter 112, Verse 27).

#<DäRGHABâHU I># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him in Bhàrata War. (M.B. Bhãùma Parva, chapter 96, Verse 26).

#<DäRGHABâHU II># A pious King. There are conflicting versions about him in the Puràõas.

#<DäRGHAJAýGHA># A Yakùa who was the elder brother of the Yakùa Puùpadatta. (Kathàsaritsàgara, (Kathàpãñhalambaka, 2nd Taraïga).

#<DäRGHAJIHVA># A dànava (asura) born to Ka÷yapa by his wife Danu. (M.B. âdi Parva, Chapter 65, Verse 30).

#<DäRGHAKARöA># A rabbit. A character in one of the stories of the Pa¤catantra illustrating the dangers of trusting mean or wicked people. (See under Pa¤catantra).

#<DäRGHALOCANA># One of the hundred sons of Dhçtaràùñra.

#<DäRGHAPRAJ¥A># A Kùatriya King. He traces his ancestry from a part of the Asura, Vçùà Parva. Mahàbhàrata (Udyoga Parva, Chapter 4, Verse 12) states that the Pàõóavas had sent an invitation to him at the time of the Kurukùetra battle.

#<DäRGHAROMâ># (DäRGHALOCANA). One of the hundred sons of Dhçtaràùñra. He was killed by Bhãmasena in the Bhàrata War. (M.B. Droõa Parva, Chapter 127).

#<DäRGHASATTRA># A holy place. He who visits this holy place will derive the blessings of having performed the A÷vamedha and Ràjasåya sacrifices. (M.B. Vana Parva, Chapter 82).

#<DäRGHAøRAVAS># A son of Dãrghañamas. (ègveda, Maõóala 1, Anuvàka 112, Såkta 117).

#<DäRGHATAMAS># A great Muni.
     1) %<Birth.>% Aïgiras, the son of Brahmà, had two sons, Utathya and Bçhaspati. One day when Utathya was away from home, Bçhaspati approached his elder brother's wife, Mamatà, who was pregnant at the time, and tried to have sexual union with her. But she tried to dissuade him and said--"The child in my womb, born from Utathya's semen has already mastered Vedas and Vedàügas. Your semen is also equally powerful. How can my womb bear the combined force of the two semens? So please refrain from this attempt of yours." But even after hearing these words of his sister-in-law, Bçhaspati was not able to control his passions. At the time of the intercourse, when the semen of Bçhaspati entered the womb, the child within it cried out--"Father ! this passion is improper. Two persons have no place here. So withdraw your semen." Bçhaspati did not heed the request. The child in the womb repelled the semen that entered the womb with his foot and it dropped on the floor. Bçhaspati who became angry, cursed the child. As a result, the boy was born blind. He got the name "Dãrghatamas" because he was born blind. (M.B. âdi Parva, Chapter 104).
     2) %<Family Life.>% In brilliance of parts, Dãrghatamas\<*>\ equalled Bçhaspati. Dãrghatamas, who was born blind, married Pradveùi, a Bràhmaõã. The couple had many children, chief of whom was Gautama. But after the birth of the children, Dãrghatmas fell into evil ways and became an object of hatred and contempt. The inmates of à÷ramas dubbed him a sinner. His wife, was disgusted with him. One day, the enraged Dãrghatamas, in his fury cursed women as a whole and Pradveùã could not control her anger. She, with the help of Gautama and other sons made a raft and placing Dãrghatamas on it, floated it down the river Gaïgà. The King Bali happened to see the raft floating down the river. He sent men to bring the boat to the bank. The King recognized Dãrghatamas and asked the Muni to beget brilliant and intelligent children by his queen. Dãrghatamas agreed and the King sent the queen Sudeùõà to him. The queen who did not find pleasure in the company of the blind and decrepit Muni sent a nurse to him. The nurse bore to him Kakùãvàn and ten other sons all of whom became great scholars. After some years the King came to know that the mother of those boys was the nurse. Then he sent Sudeùõà again to the Muni. Dãrghatamas, after touching her body blessed her and five sons, Aïga, Vaïga, Kaliïga, Puõóra and øuïga were born to her. They founded five Kingdoms which were known by their names respectively. They are known by their modern names: Bhàgalpura, Bengàl, ândhra, Ràjasàhi and Tàmravika.
     3) %<Other details.>% (1) Dãrghatamas had another wife named U÷ik. (ègveda, 1st Maõóala, 16th Anuvàka, 112th Såkta.)
     (2) Dãrghatamas continues to be in the assembly of Indra offering worship to him (Indra). (M.B. øabhà Parva, Chapter 7, Verse 11).
\<*) The story of Brhaspati's union with Mamatà is given in Bhàgavata Puràõa. According to this story the child in her womb was Bharadvàja. The Mahàbhàrata states that the child born to Mamatà was Dãrghatamas.>\

#<DäRGHATAPAS I># Father of Dhanvantari. (See under Dhanvantari).

#<DäRGHATAPAS II># See under Puõya.

#<DäRGHAYAJ¥A># A King of Ayodhyà. Bhãmasena had once won him over to his side by persuasive speech. (M.B. Sabhà Parva, Chapter 30, verse 2).

#<DäRGHâYUS># Brother of ørutàyus, the King of Kaliïga. Arjuna killed him in the war. (M.B. Droõa Parva, Chapter 94, Verse 29).

#<DäRGHIKâ A># daughter of Vi÷vakarman. She was abnormally tall, and since there was the øàstric injunction that he who married such women would die within six months none came forward to wed her.
     Dãrghikà began a penance for a good husband. As it continued for years together symptoms of old age began to appear in her. At this juncture an old and ailing householder came there. On certain conditions he married Dãrghikà. After sometime, in obedience to the husband's wisn Dãrghikà set out on a tour carrying him on her shoulders. Though Màõóavya cursed her husband on their way, due to the chastity of Dãrghikà the curse proved to be ineffective. The similarity in the stories of øàõóilã and this Dãrghikà leads us to think that they might have been one and the same person.

#<DIøâCAKúU># One of the prominent off-springs of Garuóa. (M.B. Udyoga Parva, Chapter 101, Verse 10).

#<DITI>#
     1) %<General.>% A daughter of Dakùa Prajàpati. She was married to Ka÷yapa, grandson of Brahmà and son of Marãci. She had many sisters, chief among whom were Aditi, Kàlà, Danàyus, Danu, Siühikà, Krodhà, Pçthà, Vi÷và, Vinatà, Kapilà, Muni and Kadrå. Ka÷yapa's sons by Aditi became Devas (âditeyas) and his sons by Diti became Asuras (Daityas). (M.B. âdi Parva, Chapter 65).
     2) %<Indra cut Diti's embryo to pieces.>% Devas and Asuras agreed to churn the ocean of milk as a joint endeavour. But when Amçta rose up to the surface, they began to quarrel over it. In the battle between Devas and Asuras for the possession of Amçta, Diti's sons were killed.
     In her inconsolable grief at the death of her sons, Diti prayed to her husband Ka÷yapa that she should be blessed with a brave and heroic son who would be capable of killing Indra. The sage granted her the boon and told her that by worshipping the lord with a pure mind and body for a hundred years, she would bear a son who would be mighty enough to kill Indra. In due course Diti became pregnant and following her husband's advice, she fervently worshipped the Lord and remained pure in mind and body. When Indra came to know that the child in Diti's womb was to be his slayer, he approached her under the disguise of an attendant, offering to serve her. He waited for an opportunity to get access to her and before the expiry of a hundred years he got a chance. One day, Diti went to bed without washing her feet and fell asleep. Indra took his Vajra and gaining access to her womb cut the embryo within it into seven pieces. The child in the womb began to cry loudly. Indra asked it "Mâ RUDA" (Do not cry). Then he proceeded to cut each of the seven pieces again into seven and finally there were fortynine pieces in all. They subsequently became Devas known as "Maruts." They got the name Maruts because Indra told them "Mà Ruda." All the fortynine Maruts later on became the helpers of Indra. (Viùõu Puràõa, Part 1, Chapter 21).
     3) %<Diti's sons.>% Asuras were Diti's sons. Chief among them were Hiraõyaka÷ipu and Hiraõyàkùa. They had a sister named Siühikà. Hiraõyaka÷ipu had four sons--Anuhlàda, Hlàda, Prahlàda and Saühlàda who were famous for their glory and might. øårapadma, Siühavaktra, Tàrakàsura, Gomukha and Ajàmukha were also Diti's sons. Of them, øårapadma had four sons by his wife Mayasutà, who were Bhànukopa, Agnimukha, Vajrabàhu and Hiraõya. An asura named Mahà÷åra was born to Siühavaktra by his wife, Vibhåti. The Asuras, øambara, øakuni, Dvimårdhà, øaïku, A÷va, were the sons of Hiraõyàkùa. Siühikà married Vipracitti; Ràhu and Ketu were born to them. Saühlàda, the son of Hiraõyaka÷ipu had three sons, âyuùmàn, øibi and Bàùkala. Virocana was the son of Prahlàda; Mahàbali was the son of Virocana; Bàõa was born to Mahàbali and to Bàõa were born four crores of Nivàtakavacas. All these were the prominent children of Diti. Besides them, Diti had crores of other Asuras born to her. (Viùõu Puràõa, Part 1, Chapter 3; Harivaü÷a, Chapter 3).
     4) %<Birth of Hiraõyaka÷ipu and Hiraõyàkùa.>% Hiraõyaka÷ipu and Hiraõyàkùa were the rebirth of Jaya and Vijaya, the two gate-keepers of Mahàviùõu. (See under Jaya). There is a story as to how they were born as the sons of Diti.
     Diti was one of the wives of Ka÷yapa. She had no children while the other wives of Ka÷yapa had children. Jealousy and grief rankled in her mind. One day she approached Ka÷yapa and pressed him to beget a son for her. It was the time of dusk when Ka÷yapa was deeply absorbed in his day's devotional worship. She disturbed his "Dhyàna" (devotional concentration) by her importunity, but he was reluctant to yield to her wishes at such an inauspicious time. It is at dusk that øiva goes about with his attendant hordes of spirits, wearing the crown of his matted hair covered with the dust carried by the whirlwinds from cremation grounds and keeping his three eyes wide open. Ka÷yapa asked Diti to wait for a few minutes, until that terrible time was over, but she did not heed his advice. In the fury of her passion she sprang towards him and stripped him of his clothes and in the end Ka÷yapa yielded to her carnal desires. But after the act he in a repentant mood told her that she had defiled her mind by having sexual union in that unholy hour and by doing so had sinned against the gods. As a result, twin sons will be born in her womb. They would persecute and torture the three worlds. Mahàviùõu would incarnate to destroy them. But since she also felt a little regret in her act, a grandson of her (Prahlàda) will become a devotee of Viùõu. Twin sons, Hiraõyaka÷ipu and Hiraõyàkùa were born to Diti. For the rest of the story, see under Hiraõyaka÷pu and Hiraõyàkùa. (Bhàgavata, Prathama Skandha).
     5) Diti flourishes in the assembly of Brahmà. (M.B. Sabhà Parva, Chapter 11, verse 39.)

#<DIVAþPUTRA># One of the twelve såryas who were born in the form of the Sun. (M.B. âdi Parva, Chapter 1, Verse 42).

#<DIVâKARA I># A synonym of Sårya (Sun).

#<DIVâKARA II># A son of Garuóa. (M.B. Udyoga Parva, Chapter 101).

#<DIVâKARA III># See under Ni÷àkara II.

#<DIVâKARA IV># A king. During the reign of this king the Matsya Puràõa was composed.

#<DIVIRATHA I># A King born in Bharata's dynasty. He was the grandson of Bharata and the son of Bhumanya. (M.B. âdi Parva, Chapter 94, Verse 24).

#<DIVIRATHA II># A king. He was the son of Dadhivàhana. In the course of Para÷uràma's extermination of Kùatriyas, the sage Gautama rescued a son of Diviratha and gave shelter to him. (M.B. øànti Parva, Chapter 49, Verse 80

#<DIVODâSA (ATITHIGVA)># A king of Kà÷ã.
     1) %<Genealogy.>% From Viùõu descended in the following order:--Brahmà-Atri-Candra-Budha-Puråravas-âyus-Anenas-Pratikùatra-Sç¤jaya-Jaya-Vijaya-Kçti-Harya÷va-Sahadeva-Nadina-Jayatsena-Saükçti-Kùatradharmà-øuhotra-øala-ârùñiùeõa-Kà÷a-Dãrghatapas-Dhanvantari-Ketumàn-Bhãmaratha-Divodàsa.
     Divodàsa's great grandfather's father, Kà÷a had many sons. They were called the Kà÷is. It was from Kà÷a's reign that Vàràõasã came to be called Kà÷ã. (Hari Vaü÷a, Chapter 29).
     2) %<Divodàsa's Reign.>% When Divodàsa began his rule in Vàràõasã, there was a Ràkùasa named Kùemaka. Divodàsa killed him and extended his kingdom. At that stage, Bhadra÷reõya, King of Hehayas invaded Divodàsa. Divodàsa killed the hundred sons of Bhadra÷reõya. At that time the sage Kuübhaka (Nikumbha) came to Kà÷ã. His practice was to live fora thousand years at any place where he reached at the time of dusk. Since he had reached Vàràõasã at dusk, he set up an à÷rama and lived there for a thousand years. At that time there was a famine in Vàràõasã. The whole land was in the grip of a severe drought. Kumbhaka's à÷rama and its surroundings alone remained green and cool. Herdsmen used to take cattle to graze in the neighbourhood of the à÷rama. Once when they returned in the evening, they took with their cows, the sacrificial cow of Kumbhaka. It was dark and the sage searched for the cow everywhere but could not trace its whereabouts At last he came to know by intuition that his cow was taken away by the herdsmen. In his rage he cursed that Vàràõasã should be ruined and left the place with his disciples. (See under Kumbhaka).
     The story of the ruin of Vàràõasã in Harivaüsa is different. It was the time when øiva had married Pàrvatã, the daughter of Himavàn. After marriage øiva shifted his residence to his wife's house. øiva whose task was to look after the affairs of the world, was never available for the purpose at Kailàsa, his own seat. The gods were in a helpless condition. They approached Pàrvatã's mother, Menà and requested her to persuade øiva to return to his own place by any means. Menà called her daughter and ridiculed her husband as a vagabond who had no place to lay his head on. Pàrvatã could not bear this insult. Her mother's stinging remarks got circulation in Devaloka. So she urged øiva to settle down somewhere on earth with her. øiva agreed and promised to take up residence at Kà÷ã.
     The ruler of Kà÷ã in those days was Divodàsa. It was a prosperous period in the country. As a rule, man turns to God only when faced with misfortunes. So øiva decided to bring about a famine among the people of the country by ruining it. For that he sent sage Kumbhaka to Vàràõasã. Kumbhaka arrived in Kà÷ã and appeared to the barber Karõaka to whom he communicated øiva's intentions. The barber cheerfully fell in with the proposal and built a temple on the next day for the residence of Kumbhaka. Living in the temple, Kumbhaka began to participate in the spiritual matters of the people. His blessings were much sought after and people came to have deep faith in him.
     Divodàsa had no children. He had made many pious offerings to gods and performed many holy rites for removing his wife's sterility, but it was all in vain. At last, at the King's suggestion, she began to offer påjà to Kumbhaka praying for issue. But even after a long period of devoted worship, she received no blessing or boon from the sage. Moved by the pathetic condition of his queen, Suya÷as, Divodàsa reproached Kumbhaka very severely. He reprimanded him for denying his blessings to the queen while he was showering them on all and sundry in the country. Provoked at the King's rebuke, Kumbhaka pronounced a curse that the country should be ruined. As a result of it the country began to decline. (Harivaü÷a, Chapter 29).
     øiva and Pàrvatã came and settled down in Vàràõasã. After some years, Pàrvatã began to press her husband to leave the place and to go somewhere else. øiva was not inclined to do so. He said the place was "Avimukta" and therefore insisted that he would not leave it. From that time the place came to be called "Avimukta."
     3) Other details.
     (1) Towards the end of his life Divodàsa became a Ràjarùi (Royal Saint). There are numerous references to this Ràjarùi in the ègveda. Since Divodàsa was of a very hospitable nature he was known by another name, "Atithigva". In ègveda, 1st Maõóala, 16th Anuvàka, 127th Såkta, we read that once he hid himself under water to escape from an Asura called øaübara.
     (2) Divodàsa had a son named "Parucchepa", who was a èùi. ègveda 1st Maõóala 19th Anuvàka, 127th Såkta relates to Parucchepa.
     (3) Bhãmaratha, the father of Divodàsa, had two other names, Bhãmasena, and Sudeva. Divodàsa purchased Màdhavã, the daughter of Yayàti after paying two hundred øyàmakarõà÷vas (beautiful horses with darkcoloured ears) to Gàlava, so that he might have children. After the birth of his children, he returned Màdhavã to her father. (M.B. Udyoga Parva, Chapter 117).
     (4) He sits in Yama's assembly and offers Påjà to Yama. (M.B. Sabhà Parva, Chapter 8, Verse 12).
     (5) Divodàsa once plundered the accessories of his enemies. Agnihotra vanished after it. (M.B. øànti Parva, Chapter 96, Verse 21).
     (6) It was at the behest of Indra that Divodàsa built the city of Vàraõasã (M.B. Anu÷àsana Parva, Chapter 30, Verse 16).
     (7) Once Divodàsa fought with the King of Hehaya for one thousand days. After having lost his army he went to the sage Bharadvàja and performed Putrakàmeùñi sacrifice. As a result of it a son Pratardana was born to him. (M.B. Anu÷àsana Parva, Chapter 30).
     (8) Other names for Divodàsa used in the Mahàbhàrata are--Bhaimaseni, Kà÷ã÷a, Saudeva, Sudevatanaya etc.
     DIVYâDEVä. Daughter of Divodàsa, King of Plakùadvãpa. There is a story about this princess in Padma Puràõa, Bhåmikhaõóa, Chapters 85, 88.
     Divodàsa decided to give his daughter Divyà in marriage to Citrasena, King of Råpade÷a. But just before the day fixed for the marriage Citrasena died prematurely. So, as advised by the Bràhmaõas who had come there she was married to Råpasena. He also died soon after. She was subsequently married to 21 persons in turn, and all of them died one by one.
     Everyone took pity on her for her ill-fate. At last, at the suggestion of the ministers, preparations were made for her svayaüvara. Here also ill-luck pursued her. All the princes who arrived to take part in the svayaüvara killed each other in mutual fight. Depressed and embittered by all this, Divyà decided torenounce all worldly pleasures and proceeded to the forest.
     Once øuka named Ujjvala came to Plakùadvãpa. Moved to pity at the grief-stricken Divyà he taught her "A÷ånya÷ayana" vrata. When she practised this vrata with devotion for about four years, Mahàviùõu appeared before her and took her with him to Viùõuloka.

#<DIVYAKAòAM># A city situated in Western India in ancient times. According to Mahàbhàrata this city was conquered by Nakula.--Sabhà Parva, Chapter 32.

#<DIVYAKARMAKèT># A Vi÷vadeva. (M.B. Anu÷àsana Parva, Chapter 91, Verse 35).

#<DIVYASâNU># A Vi÷vadeva. (M.B. Anu÷àsana Parva, Chapter 91, Verse 30).

#<DIVYAVARúA(M)># 365 days make one year for human beings. One year for human beings is one day for the gods. 365 such days of the gods make one year for the gods. This means that 365 years for human beings are equal to one year for the gods. The year for the gods is known as "Divyavarsa" or "Divyavatsara". Kçtayuga is made up of 4,800 Divyavatsaras. Tretàyuuga has 3,600 Divyavatsaras. 2,400 Divyavatsaras make up one Dvàparayuga. Kaliyuga has 1,200 Divyavatsaras. 12,000 Divyavarùas of this kind make up one "caturyuga". 71 Caturyugas are the period of one Manu. After the end of the period of one Manu, the gods complete their term of existence. The total period of 14 Manus is called a Kalpa. At the end of every Kalpa there is a deluge. One Kalpa is one day time for Brahmà. After the deluge, until the time of one Kalpa, is Brahmà's night. There is no universe at that time. At the end of that Kalpa, the next Kalpa begins and Brahmà starts his work of creation. In this way when 360 days and nights of Brahmà are completed, it is one Brahmà Varùa. One Brahmà life-span is 120 such years. After that there is nothing for a Brahmà's life-span. Then Brahmà is re-born and resumes creation. (Bhàgavata, Da÷ama Skandha).

#<DRAUPADä># Pà¤càlã, the wife of the Pàõóavas. (See under Pà¤càlã).

#<DRAUPADäHARAöA PARVA># A sub section of Vana Parva in the Mahàbhàrata. This covers Chapters 262 to 271 of Vana Parva.

#<DRAUPADäSATYABHâMâSAýVâDA PARVA># A sub section of Vana Parva, in the Mahàbhàrata. This comprises Chapters 233 to 235 of Vana Parva.

#<DRAVIôA I># A King of the family of Priyavrata who was the son of Manu. (Bhàgavata, Skandha 5).

#<DRAVIôA II># A gandharva who was the father of Kaüsa. (See under Kaüsa) Aü÷umatã was the daughter of this gandharva. (See under Aü÷umatã).

#<DRAVIôA(M)># (DRâVIôA). In ancient days the whole of South India was known by the name Tamilaka, as Tamil was the language used throughout South India. Strictly speaking, all the languages used in South India were given the name Tamil. The word 'Tamil' underwent changes in the language of North India and took the form 'Dràvida'. Etymologists are of opinion that the changes that took place in the word Tamil were are follows:- Tamil--Damil--Damió-Dramió--Dravió--Dràvió. Reference to the Dràvióa country occurs in most of the Puràõas. Mahàbhàrata states that Sahadeva, one of the Pàõóavas, sent a note for collecting taxes from the people of Dràvida. Sabhà Parva, Chapter 31, Stanza 71.
     "There are other countries also in the southern Bhàrata such as Dravida, Kerala, Pràcya, Måùãka, Vanavàsãka Karõàñaka, Mahiùaka, Vikalpa and Måùaka." This statement (M.B. Bhãùma Parva, Chapter 9) throws light on the various countries which existed in South India at the time of Mahàbhàrata. In Bhàgavata, Skandha 10, it is mentioned that Kaüsa, the uncle of ørã Kçùõa, was the son of Dramila, a gandharva. (See under Kaüsa).

#<DRâVIôAS># It is stated in Mahàbhàrata (Anu÷àsana Parva, Chapter 33, Stanza 22) that the dràvidas were originally Kùatriyas and that they became øådras by the curse of Bràhmaõas.

#<DRâVIôA BHâúâ># (Dravidian Language). Linguists have classified the languages of the world under certain groups. Important among them are the Indo-European group, the semitic group, the Hamitic group, the Ural Altaic group, the South East Asiatic group, the Dravidian group, Austric group, the Bantu group and the Chinese group.
     Almost all the languages in South India belong to the Dravidian group. The languages of this group are Tamil, Telugu, Kannaóa, Malayàlam, Tulu, Kuñaku, Toña, Koña, Baóaka, Kuruk and Bràhåã. Of these Bràhåã alone is used in the mountain regions of Balucisthan. Linguists like Smãmud and others have stated that there is a close relation between the Australian and Dravidian languages. The âryan language has influenceed the Dravidian languages to a great extent. But Tamil has not been so much influenced as Telugu, Kannaóa and Malayàlam. It is because Tamil had a great wealth of literature of its own from ancient times. The Dravidian group is again divided into four sections: Eastern, Western, Northern and Southern. Bràhåã is the only language in the Northern section. Its Etymology, grammar etc. are like that of the Dravidian group. But it had been influenced to a large extent by the Iranian language. Still it keeps its Dravidian character.
     Telugu, Goõói, Kuruk, Kolàmi, Màlña etc. come under the Eastern group. Of these only Telugu has grown as a literary language. Telugu is in use from Madras to Mahendragiri. But it has various sub-divisions and local differences. The Telugu used in the Districts of Kçùõà and Godàvarã is considered to be the purest form. Golari, Sàlevàri, Kàmàri, Vàsari, Dàsari etc. are its local sub-divisions. Over modern Telugu, Sanskrit has its full sway.
     Kannaóa, Kuñaku, Toña, Koóa, etc. come under the western group. Kannaóa is used in Mysore and the vicinity of the Districts of Coimbatore, Salem, Bellary, Anantapore etc. Baóaka used in the Nilgiris, Kurumpa, used in the vicinity of Nilgiris, Kuñaku used in Coorg, are the sub divisions of Kannaóa. In edicts from the 5th century Kannaóa could be seen in its ancient form. The modern Kannaóa has been used from 16th century onwards. Tulu is in use in places between the rivers Candragiri in the south of. Southern Canara and Kalyàõapurã. Only a few ancient songs could be included in Tulu literature. The Malayàlam script is used to write Tulu. But now certain books in Tulu have been published using Kannaóa script.
     Tamil and Malayàlam are the languages of the Southern section. The oldest literature in the Dravidian group is in Tamil. The most ancient form of Tamil is seen in the edicts and stone tables of the 30th century B.C. The most important among them are the Saïga works. The grammatical work 'Tolkàppiyam, is the literary grammar of Centamil. Malayàlam became an independent language only by the 8th century A.D. The close relation that exists between Tamil and Malayàlam is not visible in any other language of the Dravidian group. By examining the inter-relations of the various languages in the Dravidian group, and noting how close or distant the relation is, we can ascertain which languages separated themselves first from the original Dravida language.

#<DRAVIöASA># A Pracetas. (One of the ten sons of the Pràcãna Barhis). (Bhàgavata, Skandha 4).

#<DRAVIRATHA># A King of the family of Aïga. He was the son of Dadhivàhana and the father of Dharmaratha (Agni Puràõa, Chapter 277).

#<DRAVYAøUDDHI># Purifying impure things, The mode of purification of impure things, in ancient India, was known as dravya÷uddhi. The procedure of purification was as follows:
     If earthern-wares became impure by coming into contact with urine or excreta, they should be burnt in fire. Golden or copper vessels may be remoulded or filled with or dipped in tamarind water. Things made of iron or bronze may be washed in ash-water. Things made of glass or pearl need only be washed in pure water. Things born in water such as lotus etc. could be purified by dipping them in water. If cloth is made impure rub it with soil and dip it in water. If it is a large quantity of cloth, a mixture of soil and water may be sprinkled on it. Wooden things will become pure by planing. Cot, chair, fan, cart etc. need only be washed. Pots used for cooking meat may be touched with cow's milk. Things made of ivory may be washed in mustard-water. Jaggery, salt etc. need only be dried. (Agni Puràõa, Chapter 156).

#<DèôHA I># (DèôHAVARMAN). One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him in the great war. (Droõa Parva, Chapter 137).

#<DèôHA II># (DèôHAKúATRA). One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him. (Droõa Parva, Chapter 157).

#<DèôHADHANVâ># A King of the Påru dynasty. He was present on the occasion of Pà¤càlã's svayaüvara. (âdi Parva, Chapter 105. Verse 15).

#<DèôHAHASTA># One of the hundred sons of Dhçtaràùñra. (âdi Parva, Chapter 67, Verse 102).

#<DèôHAKúATRA># See Dçóha II.

#<DèôHANEMI># A King of the Påru dynasty. He was the son of Satyahçdi and father of Supàr÷va. (Bhàgavata, Da÷ama Skandha).

#<DèôHARATHA I># (Dçóharathà÷raya). One of the 100 sons of Dhçtaràùñra killed in the great war by Bhãma. (Droõa Parva, Chapter 157).

#<DèôHARATHA II># One of the kings, who should be remembered both at dawn and before sun-set. (Anu÷àsana Parva, Chapter 165, Verse 52).

#<DèôHARATHâøRAYA># See Dçóharatha I.

#<DèôHASANDHA># (øATRU¥JAYA). One of the 100 sons of Dhçtaràùñra. He was killed in the great war by Bhãma. (Droõa Parva Chapter 137, Verse 20).

#<DèôHASENA># A King of the Yayàti dynasty. He fought in the great war on the side of the Pàõóavas and was killed by Droõa. (Droõa Parva, Chapter 21, Verse 52).

#<DèôHâøVA># A famous king of the Ikùvàku dynasty. He was the son of Kuvalayà÷va who had 21,000 sons. All those sons but three were killed in the fight with an asura called Dhundhu. The three sons who survived the killing were Dçóhà÷va, Kapilà÷va and Candrà÷va. (Vana Parva, Chapter 204).

#<DèôHASYU># A son born to Agastya maharùi by Lopàmudrà. He was born only after remaining in the mother's womb for seven years. He was a very great scholar and tapasvã. He began studying the Vedas from the very time of his birth. He is called Idhmavàha also. (See Idhmavàha).

#<DèôHAVARMâ I># See Dçóha I.

#<DèôHAVARMâ II># A King. Kadalãgarbhà was the name of his wife. (See under Kadalãgarbhà).

#<DèôHAVYA># A maharùi. He was one of the seven ètviks of Dharamaràja. Unmucu, Pramucu, âtreya, Dçóhavya, ærdhvabàhu, Tçõasoma and Aïgiras were the seven ètviks. (Anu÷àsana Parva, Chapter 150, Verse 34).

#<DèôHAVRATA># A brahmarùi who lived in South India. (øànti Parva, Chapter 208, Verse 28).

#<DèôHâYU I># Son born to King Puråravas by Urva÷ã. (âdi Parva, Chapter 75, Verse 25).

#<DèôHâYU II># A King who lived in North India during the time of the great war. (Udyoga Parva, Chapter 4, Verse 23).

#<DèôHâYU III># A brahmarùi of South India. He is known as Dçóhavya and Dçóhavrata also (Anu÷àsana Parva, Chapter 65, Verse 40).

#<DèôHâYUDHA># (CITRâYUDHA). One of the 100 sons of Dhçtaràùñra killed in the great war. (Droõa Parva, Chapter 136, Verse 20).

@<[Page 248a]>@

#<DèôHEYU># A maharùi who lived in the western part of India. (Anu÷àsana Parva, Chapter 150, Verse 36).

#<DèôHEúòADHä># A King in ancient India. (âdi Parva, Chapter 1, Verse 238).

#<DROöA I># The teacher in archery of the Pàõóavas and the Kauravas.
     1) %<Birth.>% Droõa was the son of Bharadvàja who had his hermitage erected on the bank of the Ganges. Once Bharadvàja went to bathe in the river. When he got into the river he saw the celestial maid Ghçtàcã. The celestial maid ran away as soon as she saw the hermit. But her cloth was caught in grass and slipped off her body. When the hermit saw the complete form of her body which was bright and beautiful, he had seminal discharge. The discharged semen was kept in a Droõa (trough). A child was born from that and he was named Droõa, who was brought up in the hermitage. (M.B. âdi Parva, Chapter 13).
     2) %<Education and Marriage.>% Droõa learned the art of using weapons from his father and the hermit Agnive÷a. Drupada the prince of Pà¤càla was the fellow student of Droõa. They became great friends. On completion of education Drupada returned to Pà¤càla. Droõa married Kçpã the daughter of øaradvàn. A son was born to them. At his birth the child neighed like the horse Uccaiþ÷ravas; so his parents named him A÷vatthàmà. Hearing that Paras uràma was giving Bràhmaõas free gift of wealth and property, Droõa reached there. Droõa's desire was to get Dhanurveda (the art of archery). Droõa with his disciples went to Mahendragiri and saw Para÷uràma, who was about to enter forest giving away everything he had. Para÷uràma said, "I have given away to the Bràhmaõas gold and everything I had. The land I had conquered is given to Ka÷yapa. Now there remains only my body and some weapons. You can have one of them."
     Droõa preferred the weapons. Thus Droõa got the entire armoury of Para÷uràma. (M.B. âdi Parva, Chapter 13).
     3) %<He became the teacher of the Pàõóavas and the Kauravas.>% After receiving dhanurveda from Para÷uràma Droõa went to Pà¤càla. Drupada who had been a fellow student of Droõa was the King of Uttarapa¤càla. then. Though Droõa had become proficient in archery, he was very poor.
     He had no money even to buy milk for his child. Once the playmates of A÷vatthàmà made him drink a mixture of water and flour saying that it was milk. So Droõa approached Drupada for financial help. But Drupada shunned his fellow student, scolded him and sent him away without giving any help. Droõa vowed that he would, somehow or other, take revenge upon Drupada and departed from Pà¤càla.
     The aim of Droõa was to get some capable disciples. He reached Hastinàpura and stayed in disguise with Gautama for a while. Once the Pàõóavas and the Kauravas who were boys were engaged in the game of Kàra (a kind of cricket play) outside the palace premises. The ball fell in a well by chance. The princess stood round the well and began to ponder how to get the 'ball' out of the well. They tried all means but in vain. At that time a Bràhmaõa of dark complexion, short and aged, came by that way. It was Droõa. The boys gathered round the old man. Droõa threw his ring also into the\<*>\ well and said: "Your kingly qualities are very poor. Your education in using weapons is not complete. If you give me a meal I will get both the ring and the ball together" The boys agreed to the conditions. Droõa took a grass and evoked arrow into it by mantra (spell) and shot it at the 'Kàra'. The next grass was shot at the first grass. It struck the first grass. Thus he shot grasses one after another till the grass reached the brink of the well and by pulling the grass he took the ball out. In the same way he took the ring also out of the well. When they got the 'Kàra' the boys stood round Droõa and asked him what he would like as the reward for his deed. Droõa said that they need only tell Bhãùma how a short man of dark complexion took the ball out of the well. Accordingly the boys went to Bhãùma and told him everything. Immediately Bhãùma understood that it was Droõa. Bhãùma thought that Droõa was the best person to teach the princes. So Droõa was brought to the palace and was engaged as the teacher in archery. (M.B. âdi Parva, Chapters 130 and 131).
     4) %<Education in Archery of the Kauravas and reward.>%
     (a) %<First vow.>% Droõa asked the Pàõóavas and the Kauravas to sit together and then told them. "There is one thing that you should do for me when your education is over". Hearing this they all kept silent. But Arjuna came forward and took the vow that he would achieve that task according to the wish of the teacher.
     %<(b) The disciple who is second to none.>% The training in weapons commenced. Hearing of the fame of Droõa, disciples came from places far and near. Arjuna was the first of all the students. Sending all the students to fetch water Droõa taught his son A÷vatthàmà certain special lessons. Arjuna secretly knew this. So he brought water as quickly as possible before the others. As Droõa loved his brilliant student Arjuna, he taught both his son and Arjuna alike the secrets. Seeing the brilliance of Arjuna Droõa ordered the cook not to seat Arjuna in a dark place for meals. Yet it happened once that the light was extinguished by wind while the princes were having their meals. All sat still, without eating, while Arjuna alone ate his food. From this Arjuna discovered that without seeing the object one could hit the target by constant practice. Droõa was greatly pleased at this and embracing him promised to try to make him such an expert that there would be none equal to him in archery.
     %<(c) Ekalavya.>% Once Arjuna and the other disciples went to the forest for a hunt and there they met Ekalavya who was superior to Arjuna in archery. This Ekalavya had once approached Droõa to learn archery from him. But it was against the rule for a Brahmin to teach a forester the art of fighting. So Ekalavya returned to the forest and making an earthen image of Droõa worshipped it and began self-learning in archery. Now he had become superior to Arjuna in archery. The teacher had said that none would be equal to Arjuna in archery. Arjuna told Droõa about Ekalavya. The teacher went to the forest and got the thumb of Ekalavya as the reward due to the teacher. Since then Ekalavya became a great archer though only of a lower level than Arjuna (See under Ekalavya).
     %<d) Expert disciple.>% The education in archery and the use of weapons was nearing completion. In archery Arjuna was second to none. Duryodhana and Bhãma became expert club-men. A÷vatthàmà was the first in the secrets of archery. Nakula and Sahadeva became expert swordsmen. Arjuna was expert in all branches of weapon-training. Bhãma had bodily strength and Arjuna had the strength of learning. Yudhiùñhira was the foremost in chariot-fighting.
     e) %<Artificial bird.>% Once Droõa placed an artificial bird on the branch of a tree without the knowledge of the princes, to test their practice in archery. Then he placed his disciples with their bows, around the tree, and told them to shoot the bird down at his command. Droõa first called Dharmaputra and told him to look at the bird. Then he asked him what he saw. Dharmaputra said that he saw the bird, the tree, the teacher and the students. He tested one by one. All gave the same reply, that Dharmaputra gave. At last he asked Arjuna. Arjuna stood for a while, taking aim and said that he saw a bird only. The teacher commanded to shoot and Arjuna sent an arrow. At the first shot the bird fell down headless. With this test Droõa understood that Arjuna could defeat Drupada and embraced his disciple.
     %<(f) Droõa caught by a crocodile.>% Once Droõa and his disciples went to bathe in the Ganges. While they were dipping and splashing in the water a crocodile caught Droõa by the leg. Droõa was unable to extricate himself from the grip of the crocodile. So he asked his disciples to shoot the crocodile and kill it. All stood agape. Arjuna at once took bow and arrows and sent five arrows one after another at the crocodile, which died instantly and came afloat. The teacher, who was much pleased, got out of the water and embraced Arjuna and taught him 'Brahma øiràstra', a divine weapon. After imparting this knowledge Droõa told Arjuna not to operate this weapon on man. But if an enemy superior to man attacked him, then only, he should send this missile at him to kill him.
     Giving due respect to the advice of the teacher, Arjuna received the Brahma÷iràstra. (M.B. âdi Parva, Chapter 133).
     g) %<Demonstration by the pupils.>% When the training of the princes terminated, Dhçtaràùñra accorded sanction to hold a demonstration of weapon-play, by the princes. An arena was got ready. Droõa entered the arena. As a preliminary rite Droõa worshipped the gods. Then he invited Bràhmaõas to bless his pupils. After that the pupils gave the teacher, gold, precious stones, cloths, and other costly things. The princes paid homage to to their teacher. The teacher gave his blessings to them. With this the demonstration commenced. Clubbing between Duryodhana and Bhãma was a terrible one. But the mock fighting changed to a serious fight. Droõa sent A÷vatthàmà who separated them. The audience applauded their performance. The performance of Arjuna was of the most superior type and the audience and the teacher were struck with wonder at his extraordinary capability. Karõa also showed his performance. (For details see under Arjuna, Para 1 and Karõa, Para 4). (M.B. âdi Parva, Chapters 133 and 134).
     5) %<Revenge upon Drupada.>% When demonstration came to an end it was the time for giving the teacher the gift due to him. The teacher had, at the beginning, told his pupils that on completion of the training they should give him a gift. Accordingly he demanded that Drupada, the King of Pà¤càla, should be brought before him with his hands tied. As soon as Duryodhana and Karõa heard this they rapidly marched to Pà¤càla and engaged Drupada in a fight but were defeated by Drupada. After that Arjuna entered the battle-field, defeated and tied Drupada and brought him before Droõa who was kind enough not to kill Drupada. The Kingdom of Pà¤càla was divided into two. Drupada was given Uttara-Pà¤càla and Droõa took Dakùiõa Pà¤càla. Then Drupada was released. (M.B. âdi Parva, Chapter 137).
     6) %<Arjuna is accorded sanction to fight with his teacher.>% One year after the revenge on Drupada Yudhiùñhira was anointed as heir-apparent, by Dhçtaràùñra. Once, in the council of the king, Droõa called Arjuna to him and said: "Oh, Arjuna! you must take an oath to do a particular thing in the presence of your relatives. If it happens that I oppose you in battle you should fight against me without thinking that I am your teacher. This oath is your gift to your teacher." Arjuna agreed and took the oath in the presence of the people. Because there was such an oath Arjuna's conscience did not prick him when he had to fight against his teacher Droõa in the battle of Bhàrata between the Pàõóavas and Kauravas. (M.B. âdi Parva, Chapter 139).
     7) %<Part played by Droõa up to the battle of Bhàrata.>% (1) Duryodhana and his party came to know only at the time of the svayaüvara (marriage) of Pà¤càlã that the Pàõóavas were not killed in the lac house burning. When Arjuna won the test and got Pà¤càlã, the Kauravas became furious and began to plot against the Pàõóavas. At that time Droõa came to the council-hall of the Kauravas and said that the Kauravas should go to Pà¤càla and greet the Pàõóavas, bring them back and give them half of the kingdom. (M.B. âdi Parva, Chapter 203).
     (2) Droõa was present at the sacrifice of Ràjasåya (imperial consecration) performed by Yudhiùñhira. (M.B. Sabhà Parva, Chapter 34, Stanza 8).
     (3) When the game of dice was going on between øakuni and Yudhiùñhira Droõa came with Dhçtaràùñra to the place to witness the game. (M.B. Sabhà Parva, Chapter 60, Stanza 2).
     (4) Droõa declared that the game of dice between øakuni and Yudhiùñhira was not fair (M.B. Vana Parva, Chapter 9, Stanza 2).
     (5) Droõa was well-versed in archery. (M.B. Vana Parva, Chapter 37, Stanza 4).
     (6) While the Pàõóavas were living in the country of Viràña, Arjuna in the guise of Bçhannala, fought with the Kauravas. Droõa was the first to recognize Bçhannala as Arjuna at the sound of his conch. (M.B. Viràña Parva, Chapter 46, Stanza 24).
     (7) In that fight Droõa fought with Arjuna whose arrows wounded Droõa and he ran away from the battlefield. (M.B. Viràña Parva, Chapter 58).
     (8) When ørã Kçùõa came to the council-hall of the Kauravas to plead for a treaty on behalf of the Pàõóavas who had returned after forest life and pseudonymity, Droõa took the side of the Pàõóavas and argued with Duryodhana. (M.B. Udyoga Parva, Chapter 126).
     (9) Droõa advised Dhçtaràùñra to see that a battle between the Kauravas and the Pàõóavas was avoided. (M.B. Udyoga Parva, two Chapters from 138).
     (10) When it was almost decided that the battle was inevitable Droõa boasted to Duryodhana that he would annihilate the army of the Pàõóavas within a month. (M.B. Udyoga Parva, Chapter 193, Stanza 18).
     8) %<Why Droõa whose leaning was towards the Pàõóavas, ñook the side of the Kauravas in the battle of Bhàrata.>% At heart Droõa was on the side of the Pàõóavas. But he fought against them, taking the side of the Kauravas. Even at that time he ardently wished the Pàõóavas to win the battle. What is the reason for it? An answer to this question is found in Mahàbhàrata, Bhãùma Parva, Chapter 43.
     The battle was about to begin. Dharmaputra went to Droõa and bowed before him and requested to bless him so that he might win the battle against the Kauravas. Droõa said, "It is good on your part to have come and seen me before the battle is begun. If you had not seen me I would have cursed you to lose the battle. But today I am honoured since you have come. You fight the battle. Victory is yours. But I have to stand with the Kauravas, and there is a reason for it. Man is a slave of money and money is not the slave of Man. The Kauravas have tied me with money. ørã Kçùõa will be on the side of the righteous. Where ørã Kçùõa is, there will be victory. But so long as I fight it is difficult for you to win. So try to kill me at the beginning of the battle. You need not feel sorry for killing your teacher. Because when I shower arrows and fight vehemently I won't look to see which enemy has struck me down. Enemies could kill me only when I am lying on darbha grass leaving fighting in disappointment. I will put down my weapons in battle only when I hear words which I dislike to hear."
     After having revealed these secrets of his own he sent Yudhiùñhira back. (M.B. Bhãùma Parva, Chapter 43).
     9) %<Droõa in the battle of Bhàrata.>% (1) On the first day of the battle Droõa fought in a combat with Dhçùñadyumna, who was defeated. (M.B. Bhãùma Parva, Chapter 77, Stanza 69).
     (2) Droõa killed øaïkha the son of King Viràña. (M.B. Bhãùma Parva, Chapter 82, Stanza 23).
     (3) Droõa became unconscious by the clubbing of Bhãmasena. (M.B. Bhãùma Parva, Chapter 94, Stanza 19)
     (4) Droõa fought with Arjuna. (M.B. Bhãùma Parva, Chapter 102, Stanza 6).
     (5) Droõa defeated Drupada. (M.B. Bhãùma Parva, Chapter 104, Stanza 24).
     (6) There was a fight between Droõa and Yudhiùñhira (M.B. Bhãùma Parva, Chapter 110, Stanza 17).
     (7) Droõa combated with Dhçùñadyumna. (M.B. Bhãùma Parva, Chapter 116, Stanza 45).
     (8) He became the commander-in-general after the fall of Bhãùma. (M.B. Droõa Parva, Chapter 7, Stanza 5).
     (9) He gave Duryodhana a boon to catch Yudhiùñhira alive. (M.B. Droõa Parva, Chapter 12, Stanza 20).
     (10) He killed Yugandhara (M.B. Droõa Parva, Chapter 16, Stanza 31).
     (11) Vyàghradatta and Siühasena were killed by Droõa. (M.B. Droõa Parva, Chapter, 16, Stanza 37).
     (12) In the fight which followed Arjuna and his army were driven back by Droõa. (M.B. Droõa Parva, Chapter 16, Stanza 50).
     (13) Droõa advised Duryodhana to try to get Arjuna away from the battlefield. (M.B. Droõa Parva, Chapter 17, Stanza 3).
     (14) He killed Baka. (M.B. Droõa Parva, Chapter 21, Stanza 16).
     (15) He killed Sàtyaki. (M.B. Droõa Parva, Chapter 21, Stanza 21).
     (16) He killed øatànãka. (M.B. Droõa Parva, Chapter 21 Stanza 28).
     (17) Dçóhasena was killed by Droõa. (M.B. Droõa Parva, Chapter 21, Stanza 52).
     (18) Droõa killed Kùema. (M.B. Droõa Parva, Chapter 21, Stanza 53).
     (19) He killed Vasudàna and Kùatradeva. (M.B. Droõa Parva, Chapter 21, Stanzas 55, 56).
     (20) He fought again with Dhçùñadyumna. (M.B. Droõa Parva, Chapter 31, Stanza 8).
     (21) He annihilated the army of the Pàõóavas. (M.B. Droõa Parva, Chapter 32, Stanza 42).
     (22) He made a Cakravyåha. (Strategical formation of the army in the shape of a wheel). (M.B. Droõa Parva, Chapter 34, Stanza 13).
     (23) He broke the sword of Abhimanyu (M.B. Droõa Parva, Chapter 48, Stanza 37).
     (24) By forming cakra÷akañavyåha he saved Jayadratha. (M.B. Droõa Parva, Chapter 87, Stanza 22).
     (25) He fought with Arjuna again. (M.B. Droõa Parva, Chapter 91, Stanza 11).
     (26) He put the divine armour on Duryodhana. (M.B, Droõa Parva, Chapter 94, Stanza 39).
     (27) A fierce fight ensued between Droõa and Dhçùñadyumna. (M.B. Droõa Parva, Chapters 95 to 97).
     (28) He wounded Sàtyaki. (M.B. Droõa Parva, Chapter 11).
     (29) Sàtyaki defeated Droõa. (M.B. Droõa Parva, Chapter 117, Stanza 30).
     (30) Droõa scolded Du÷÷àsana who ran away defeated by Sàtyaki. (M.B. Droõa Parva, Chapter 122).
     (31) He killed Vãraketu. (M.B. Droõa Parva, Chapter 122, Stanza 41).
     (32) He killed Citraketu, Sudhanvà, Citravarmà and Citraratha. (M.B. Droõa Parva, Chapter 122, stanza 43).
     (33) He fell unconscious, hit by Dhçùñadyumna. (M.B. Droõa Parva, Chapter 122, Stanza 56).
     (34) He defeated Dhçùñadyumna. (M.B. Droõa Parva, Chapter 122, Stanza 71).
     (35) He killed Bçhatkùatra. (M.B. Droõa Parva, Chapter 125, Stanza 22).
     (36) He killed Dhçùñaketu for his son. (M.B. Droõa Parva, Chapter 125, Stanza 39).
     (37) Sahadeva, the son of Jaràsandha, was killed by Droõa. (M.B. Droõa Parva, Chapter 125, Stanza 45).
     (38) He killed Kùatradharmà the son of Dhçùñadyumna. (M.B. Droõa Parva, Chapter 125, Stanza 66).
     (39) Bhãmasena defeated Droõa. (M.B. Droõa Parva, Chapter 127, Stanza 53).
     (40) Bhãmasena threw away the chariot with Droõa in it eight times. (M.B. Droõa Parva, Chapter 128, Stanza 13).\<**>\
     (41) Droõa killed the King of Hehaya, all the sons of Dhçùñadyumna, and the King øibi. (M.B. Droõa Parva, Chapter 155, Stanza 14).
     (42) He became unconscious in the fight with Yudhiùñhira. (M.B. Droõa Parva, Chapter 162, Stanza 49).
     (43) He killed Drupada and Viràña, the grandsons of Drupada. (M.B. Droõa Parva, Chapter 186, Stanza 33).
     (44) Hearing that A÷vatthàmà had been killed he was filled with grief. (M.B. Droõa Parva, Chapter 190, Stanza 57).
     (45) After that throwing away the weapons, he immersed in a deep meditation and attained harmony with the Supreme Being and his spirit entered the realm of Brahmà. (M.B. Droõa Parva, Chapter 192, Stanza 43).
     (46) Thus by the power of meditation his spirit went to heaven and the body without spirit sat motionless in meditation. Dhçùñadyumna cut off his head and thus killed Droõa. (M.B. Droõa Parva, Chapter 193, Stanza 62).
     10) %<Other details.>% (1) Vyàsa evoked the spirits of those who died in the battle of Bhàrata to the surface of the Ganges. The spirit of Droõa was one of them. (M.B. â÷ramavàsika Parva, Chapter 32, Stanza 7).
     (2) Offerings were given to the manes for Droõa. (M.B. øànti Parva, Chapter 296, Stanza 15).
     (3) Droõa attained heaven after his death, and was absorbed in Bçhaspati (M.B. Svargàrohaõa Parva, Chapter 4, Stanza 21).
     (4) He was the man who took birth through Bharadvàja from a portion of Bçhaspati. (M.B. âdi Parva, Chapter 67, Stanza 69).
     (5) âcàrya (teacher), âcàrya-mukhya (chief teacher) Bhàradvàja, Bharadvàjasuta, Bharadvàjàtmaja, Bharatàcàrya, øoõà÷va, øoõà÷vavàha, øoõahaya, Guru and Rukmaratha are used as synonyms of Droõa by Vyàsa in Mahàbhàrata.
\<*) To take revenge on Drupada was the thought that was uppermost in the mind of Droõa.>\
\<**) "Man is slave to wealth, wealth is slave to none. This is true oh King. The Kauravas have bound me with wealth. I am telling you this without shame. You only require battle. I will fight for the Kauravas and wish for your victory,">\

#<DROöA II># A bird. A son born to the hermit Mandapàla of Jarità, a bird. (See under Khàõóavadàha, Para 8).

#<DROöAM># A medicinal herb. (See under Maruttvàmala).

#<DROöâBHIúEKAPARVA># Asubsection of DroõaParva: Chapters 1 to 16.

#<DROöA PARVA># An important Parva (section) in the Mahàbhàrata.

#<DROöAVADHA PARVA># A sub section of Droõa Parva: Chapters 154 to 192.

#<DROöAøARMAPADA># A holy bath (tãrtha). (M.B. Anu÷àsana Parva, Chapter 25, Stanza 28).

#<DèúADVâN># Father-in-law of King Saüyàti of Påru dynasty. Varàïgã was the name of Saüyàti's wife. (See Saüyàti).

#<DèúADVATä># A river to the south of Kurukùetra. During their exile in the forest the Pàõóavas drank water from it. (Vana Parva, Chapter 5, Verse 2). It was on the delta of this river that øiva imparted advice to Yudhiùñhira. (Sabhà Parva, Chapter 78, Verse 15). Living on the northern bank of this river is equal to living in Svarga. (Vana Parva, Chapter 88). To perform bali and other rites for the souls of the dead after bathing in the river is as efficacious as performing the Agniùñoma Yaj¤a. (Vana Parva, Chapter 88).

#<DèúòAKETU># A dànava. (âdi Parva, Chapter 67, Verse 8).

#<DRUPADA># (Saumaki,\<*>\ Yaj¤asena). Father of Pà¤càlã. 1) %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Påru--Janamejaya--Pràciuvàn--Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti--Rahovàdi--Raudrà÷va--Matinàra--Santurodha--Duùyanta--Bharata--Suhottra--Suhotà--Gala--Gardda--Suketu--Bçhatkùatra--Hasti--Ajamãóhà--Nãla--øànti--Su÷ànti--Puruja--Arka--Bharmyà÷va--Pà¤càla--Mudgala--Divodàsa--Mitreyu--Pçùata--Sudàsa--Sahadeva--Somaka--Yaj¤asena (Drupada).
     2) %<Education and kingship.>% Yaj¤asena went to the hermitage of Bharadvàja for education. Droõa, who became a great teacher in archery later, was also a student and disciple of Bharadvàja at that time. Thus during the time of education both Drupada and Droõa became fast friends. After receiving education Drupada returned to his country. At that time Pà¤càla was ruled by Pçùata. When Yaj¤asena returned on completion of his education, Pçùata died and Yaj¤asena was anointed as King of Uttara-Pà¤càla. (M.B. âdi Parva, Chapter 129).
     3) %<Yaj¤asena reproaches Droõa.>% It has already been said that during the period of education Droõa and Yaj¤asena were fast friends. Once Drupada said to Droõa: "My dear friend. My father has told me that I would be made the King of Uttara Pà¤càla on completing my education. Thus if I become a King, the treasury of the King will be at your disposal."
     After the education both returned to their places. Not much later Droõa got married. A son born to him was named A÷vatthàmà. Droõa was so poor that he could not even buy milk for his child. Once the friends of A÷vatthàmà mixed flour in water and made him drink it saying that it was milk. A÷vatthàmà drank it without knowing that it was not milk. Thinking that he had become energetic by drinking milk he began to run with the other boys. At last they told him the truth and teased him.
     With his wife and child Droõa went to Drupada who did not care to recognize him as a friend. Droõa tried to remind him of their former friendship. But Drupada shunned him and said, "If I had friendship with you, it was to achieve certain ends. There is no friendship between the rich and the poor, the learned and the illiterate, the brave and the coward. So if there was any friendship at all it was not real. You, who are slow of brain! Kings of high status cannot have friendship with such people especially the poor. A Brahmin learned in Vedas won't befriend a Brahmin who is not learned in Vedas, a man seated in a chariot cannot befriend a man who is not seated in a chariot and a King cannot befriend one who is not a King. So a friendship of bygone days is no friendship at all".
     Drupada's reproaches aroused a storm of anger in Droõa. He vowed that he would avenge the insult. With his wife and child he got out of the palace. He wandered about in search of disciples who were capable of confronting with Drupada. At last he came to Hastinàpura and became the teacher of the Pàõóavas and the Kauravas. (M.B. âdi Parva, Chapter 130).
     4) %<The revenge of Droõa.>% Droõa told Bhãùma about his dealings with Drupada. Bhãùma consoled Droõa. Before the commencement of the training in archery, Droõa told his disciples: "When your training in archery is completed you will have to do a favour to your teacher". All stood agape. But Arjuna came forward and said: "I will do". Droõa embraced Arjuna. The training commenced. The Andhakas, Vçùõis and others joined his school of archery.
     The training in archery came to an end. Droõa called his disciples and told them that Drupada should be tied with a rope and placed before him. When they heard the words of the teacher, Duryodhana, Karõa, Yuyutsu, Du÷÷àsana, Vikarõa, Jaràsandha and Sulocana led the Kauravas to Pà¤càla. Arjuna knew that the Kauravas would not be able to defeat Drupada. He told the teacher that when the Kauravas returned without achieving the task, he himself would go and bring Drupada. After a terrible battle the Kauravas were defeated by the Pà¤càlas. After that Arjuna confronted Drupada. Nakula and Sahadeva stood as guards of the wheels. Bhãmasena with his club stood in front of the army. Arjuna drove the chariot right in the midst of the Pà¤càla army. Bhãma took his club and a terrible battle ensued. Arjuna shattered the Pà¤càla army, bound Drupada and took him to Droõa. The teacher looked at Drupada and reproached him with scornful word: "I have destroyed your country. Now you are at my mercy. Is not the former friendship a friendship?" Drupada requested that they should be friends in future. Accordingly Drupada was set free. The country of Pà¤càla was divided into two, and giving Uttara Pà¤càla to Drupada, Droõa took Dakùiõa Pà¤càla. Thus because of the revenge of Droõa, Drupada lost half of his kingdom. (M.B. âdi Parva, Chapter 137).
     5) %<Birth of Children.>% Though Droõa and Drupada were on friendly terms Drupada did not forget the defeat he had incurred at the hands of Droõa. So, Drupada desired to have a son who would become powerful enough to take revenge on Droõa. He began to think of ways and means. He consulted several learned Brahmins. At that time two hermit brothers yàja and Upayàja lived on the bank of the Ganges. The King approached them and requested their help to obtain a son, who would kill Droõa, and promised to give them cows and other precious things in return. At first they refused to help him. The King served Upayàja for a year, and pleased him. He sent the King to the hermitage of Yàja. They accepted the request of the King. Both the hermits performed a sacrifice for Drupada. A boy and a girl arose from the sacrificial fire. The boy was named Dhçùñadyumna and the girl was named Kçùõà (Pà¤càlã). There was a celestial voice that the boy would kill Droõa when he grew up. (M.B. âdi parva, Chapter 167).
     6) %<The marriage of Pà¤càlã.>% Pà¤càlã grew up. Drupada desired to give her in marriage to Arjuna. But at that time the lac-house caught fire and the Pàõóavas disappeared. Drupada set certain tests in the Svayaüvara of Pà¤càlã with a view to ascertain if Arjuna was alive. The Pàõóavas came to the svayaüvara and Drupada found out Arjuna. But Drupada did not like the idea of his daughter becoming the wife of more than one husband. Then Vyàsa appeared there and informed Drupada of the previous births of the Pàõóavas and Pà¤càlã. Drupada was much pleased and he gave the Pàõóavas a good deal of wealth and sent Pà¤càlã with them. (M.B. âdi Parva, Chapter 196).
     7) %<Other details>% (1) Drupada was present at the marriage of Abhimanyu, celebrated at the city of Upaplavya (M.B. Viràña Parva, Chapter 72, Stanza 17).
     (2) Drupada gave the Pàõóavas an akùauhiõã, (division 21870 elephants, 21870 chariots, 65610 horses, 109350 footmen) of army for the battle of Bhàrata. (M.B. Udyoga Parva, Chapter 57).
     (3) At the battle of Bhàrata, Drupada was anointed as one of the seven commanders on the side of the Pàõóavas. (M.B. Udyoga Parva, Chapter 157, Stanza 11).
     (4) Drupada fought with Jayadratha on the first day of the battle of Kurukùetra. (M.B. Bhãùma Parva, Chapter 45, Stanza 55).
     (5) Drupada was defeated in a combat with Droõa the teacher. (M.B. Bhãùma Parva, Chapter 7, Stanza 48).
     (6) Drupada combated with A÷vatthàmà. (M.B. Bhãsma Parva, Chapter 110, Stanza 16).
     (7) He fought with Bhagadatta. (M.B. Droõa Parva, Chapter 14, Stanza 40).
     (8) He fought with Bàlhãka. (M.B. Droõa Parva, Chapter 25, Stanza 18).
     (9) He was defeated by Pçùata. (M.B. Droõa Parva, Chapter 138, Stanza 24).
     (10) Droõa the teacher killed Drupada. (M.B. Droõa Parva, Chapter 186, Stanza 43).
     (11) The Pàõóavas gave offerings to the manes for Drupada. (M.B. øànti Parva, Chapter 42, Stanza 5).
     (12) Vyàsa evoked the spirits of the dead to the surface of the Ganges, after the Battle of Bhàrata came to an end. Drupada also was there among the spirits which appeared on the Ganges. (M.B. â÷ramavàsika Parva, Chapter 32, Stanza 8).
     (13) After death Drupada entered heaven and was absorbed in Vi÷vadevas. (M.B. Svargàrohaõa Parva, Chapter 5, Stanza 15).
     (14) It is stated in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 68, that Drupada was born from a portion of the Marudgaõas.
     8) %<Synonyms of Drupada.>% Pà¤càla, Pà¤càlya, Pà¤càlaràja, Pàrùata, Pçùatàtmaja, Saumaki, Yaj¤asena, Drupada are his synonyms.
\<*) Mahàb hàrata, âdi Parva, Chapter 66, Stanza 68 states that the original name of Drupada was Yaj¤asena. Mahàbhàrata, âdi Parva, Chapter 129, Stanza 41, states that Drupada was the son of Pçùata. But according to other purànas Pçùata was the father of Drupada's great grandfather. In Mahàbhàrata, âdi Parva, Chapter 131, Stanza 6, Drupada is addressed as 'Saumaki; the son of Somaka.>\

#<DRUMA I># A King in ancient Bhàrata. Mention is made about him in Mahàbhàrata, âdi Parva, Chapter 1, Stanza 233.

#<DRUMA II># In Mahàbhàrata, Chapter 67, Stanza 8, King Druma, who was the rebirth of the asura øibi, is mentioned.

#<DRUMA III># The leader of the Kinnaras (heavenly musicians). M.B. Sabhà Parva, Chapter 10, Stanza 29). He sits in the Durbar of Kubera (God of wealth) and sings. He was the teacher of Rukmin, the son of Bhãùmaka and he gave a bow to his pupil Rukmin. (Mahàbhàrata, Udyoga Parva, Chapter 158.)

#<DRUMASENA I># A Kùatriya King. He was born from a portion of an Asura called Garviùñha. (M.B. âdi Parva, Chapter 66, Stanza 55). He stood as guard of the wheel of øalya and was killed by Yudhiùñhira in the battle of Bhàrata. (M.B. øalya Parva, Chapter 12, Stanza 53.)

#<DRUMASENA II># A warrior who fought on the side of the Kauravas against the Pàõóavas. He was killed by Dhçùñadyumna the son of Drupada. (M.B. Droõa Parva, Chapter 170, Stanza 22).

#<DRUHYU I># A son of King Yayàti. Two sons, Yadu and Turvasu were born to Yayàti, the son of Nahuùa, by his wife Devayànã and three sons Druhyu, Anudruhyu and Påru by his wife øarmiùñhà. Druhyu was cursed by his father because he did not comply with the request of his father to exchange his old age with the youth of his son. The curse was that his desires would not be realized, that he would stay in places where he would not like to stay that his kingdom would be lost and that he would be called Bhoja. (See under Yayàti).

#<DRUHYU II># A son of Matinàra, a King of the Påru dynasty. (M.B. âdi Parva, Chapter 94, Stanza 14).

#<DUþKHA(M)># Agni Puràõa tells the following about the origin of Duþkham.
     Hiüsà (violence) is the wife of Adharma (unrighteousness). To the couple were born two daughters called Ançta (falsehood) and Nikçta (fraud) and from them were born the daughters Bhayà (fear) Naraka (hell) Màyà (illusion) and Vedanà (pain). Màyà brought forth Mçtyu (death), the annihilator of all living objects, and Vedanà, from Raurava (a particular hell) brought forth Duþkha (sorrow, grief). From Mçtyu were born Jàti (caste), Jarà (wrinkles), øoka (sorrow), Tçùõà (covetouseness) and Krodha (anger). (Agni Puràõa, Chapter 19).

#<DULIDUHA># A King in ancient India. (âdi Parva, Chapter 1, Verse 233).

#<ôUýôUBHA># A snake. Sage Sahasrapàda became the snake as a result of a curse. For details see under Sahasrapàda.

#<DUNDUBHI I># A terrible asura, son of Maya and brother of Màyàvã.
     1) %<Birth.>% Dànavas were the offsprings of Ka÷yapa, grandson of Brahmà and son of Marãci by his wife Danu, daughter of Dakùaprajàpati. Maya, chief among the Dànavas earned great reputation as a unique archi tect. Once Maya attended a dance programme in devaloka where he fell in love with Hemà dancing with the deva-women. When the dance was over Maya told Hemà about his love for her. Hemà too had fallen in love with Maya. And they left the place in secret and reached the southern slope of the Himàlayas where they built a beautiful city called Hemapura and they lived there. Ere long they-had two sons, Dundubhi and Màyàvã, both of them equally distinguished in prowess. Uttararàmàyaõa).
     2) %<Dundubhi's relati nship with Ràvaõa.>% Maya did tapas for a daughter in the western plains of Mount Kailàsa. One of those days Pàrvatã went out of Kailàsa to feed brahmins in celebration of the birthday of Subrahmaõya. In the absence of Pàrvatã a deva woman called Madhurà who had observed the Somavàravrata came to Kailàsa to salute Mahàdeva (øiva) who enjoyed her for some time. On her return to øiva Pàrvatã noticed ashes worn by him transferred to the breasts of Madhurà. Drawing the natural inference from this Pàrvatã got angry and cursed Madhurà to be transformed into a frog. Then øiva blessed her that she would regain her former self after twelve years and have a heroic husband. Madhurà who was thus turned into a frog fell into a well close to where Maya was engaged in tapas. And, after twelve years, the frog regained its former form and became Madhurà again. Maya, who saw her adopted her as daughter and brought her up as such calling her Mandodarã. Mandodarã became Ràvaõa' wife and thus Dundubhi became the brother-in-law of Ràvaõa.
     3) %<Dundubhi grew up.>% The following is told about Dundubhi in Canto 11, Kiùkindhà Kàõóa of Vàlmãki Ràmàyaõa.
     As beautiful and majestic as the peak of Mount Kailàsa, the heroic Dundubhi possessed the form of the buffalo. And, he had the strength of a thousand elephants. Proud and haughty over his own prowess and losing his head over the boon he had received from God, Dundubhi went to fight with the ocean, the lord of rivers. (It was øiva who gave him boons. See M.B. Anu÷àsana Parva, Chapter 11).
     4) %<Fight with Bàli and death.>% Haughty almost to madness over the unrivalled strength and prowess he got as the result of the boon, Dundubhi went about challenging whomsoever he met for a fight. But none dared to accept the challenge. Then he went to the sea-shore and challenged Varuõa, who, appearing on the crest of the waves said: "I am not strong and powerful enough to fight with you. Only Himavàn can do that. So, please go north."
     Accordingly Dundubhi went north to Himavàn and challenged him in great rage. Himavàn clad in his neat and white apparel appeared and spoke in humble tones: "Oh mighty Dànava: I am not accustomed to fighting war. My job is only to arrange necessary convenience to saints and sages. But, there is in southern India a very powerful monkey called Bàli, who is the King of Kiùkindhà, and Bàli alone can combat with you.
     And, Dundubhi accordingly went southward to Kiùkindhà and challenged Bàli. Terrible as the dark clouds in the sky the dànava who possessed the body and horns of the buffalo--began roaring like hell at the tower gates of Kiùkindhà, uprooting trees with his horn and tearing the earth with his hoofs. Disturbed by the noise Bàli along with his wife Tàrà came out of the palace, and said to Dundubhi: "Look here, please, I am only a King of the monkeys. Why should you, who are so very strong smash my tower?" but, these soft words of Bàli only kindled Dundubhi's anger all the more and his challenges became the fiercer. Then did Bàli, wearing the golden chain given by Indra, rush forth to engage Dundubhi in mortal duel in which the former began gaining more and more strength while the latter got weaker and weaker. Dundubhi took to flight in the skies to save his life. But, the moon dawned then and in the moonlight Bàli and his brother Sugrãva followed Dundubhi, who entered a terrible cave covered by something like a forest of grass. After stationing Sugrãva at the opening of the cave Bàli followed Dundubhi into the cave. Sugrãva waited there one year for the return of Bàli from the cave when one day he witnessed foaming blood flow out of the mouth of the cave, and mistakenly believing that Bàli was dead he closed the mouth of the cave with a huge stone and returned home. But, Bàli, who had by then killed Dundubhi kicked off the stone and came out of the cave and followed Sugrãva in a rage. From that day onwards øugrãva lived at the èùyamåka mountain where Bàli had no admission. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Cantos 9, 11, 46).
     5) %<Curse on Bàli due to the blood of Dundubhi.>% During Bàli's duel with Dundubhi blood from the body of the latter spurted out to the skies, and it also fell in the hermitage of Mataïga at èùyamåka where the sage Mataïga was performing tapas. Angered at this the sage cursed him whoever he might be, who was responsible for blood falling in his à÷rama, with death by his head getting broken if he mounted èùyamåka. Sugrãva took shelter there because of this curse on Bàli. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Canto 11)

#<DUNDUBHI II># See under Mantharà.

#<DUNDUBHINIHRâDA># A powerful Ràkùasa, who was the son of Diti and the uncle of Prahlàda. When, in the fierce fight between the devas and the asuras the latter got absolutely defeated this Ràkùasa ascribed the reson for the failure to the brahmins and began killing them. He captured the Kà÷ã temple and many other temples like it. In the circumstances øiva gave refuge to the brahmins of Kà÷ã, and the Ràkùasa was destroyed by øiva÷akti. (øivarudrasaühità, Yuddha Kàõóa, Chapter 58).

#<DUNDUBHISVANA(M)># A particular Place in Ku÷a island. (M.B. Bhãùma Parva, Chapter 12, Verse 13).

#<DURâDHA># (DURâDHâRA, DURDHARA). One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma. (M.B. Droõa Parva, Chapter 135, Verse 36).

#<DURâDHâRA># See under Duràdha.

#<DURâSADA># A son of Bhasmàsura. He learned Pa¤càkùarã vidyà from øiva and used to repeat it. Pleased at this øiva gave him all the boons he wanted with the result that he lost his head and began troubling everybody. When thus unrest and injustices increased in the world ôhuüóhi, the son of øakti killed him. (Gaõe÷a Puràõa, Chapter 38, 42).

#<DURDAMA># Son of a Gandharva called Vi÷vàvasu. The following story about him is told in the Skanda Puràõa. Chapters 1, 3 and 4).
     While maharùis like Vasiùñha and Atri were once engaged in the worship of Lord øiva at Mount Kailàsa, Durdama, with his thousands of wives came there. In the Hàlàsyatãrtha near-by they got engaged in water sports with their bodies stark naked. On seeing their naked sports Vasiùñha cursed Durdama to be turned into a Ràkùasa. When his wives begged of Vasiùñha for redemption from the curse he told them that seventeen years thence Durdama would regain his old form. Durdama thus turned Ràkùasa tried once to devour sage Gàlava when the Sudar÷ana Cakra of Viùõu killed him. He regained his old form and returned to Gandharvaloka.

#<DURDHARúAöA># (Durmada). One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma. (Droõa Parva, Chapter 155, Verse 40).

#<DURGâ I># The goddess of the universe, Durgà possesses different forms and aspects. Pàrvatã, spouse of øiva is a form of Durgà. According to the prayer of devotees this Devã assumes diverse forms. She is worshipped in 64 forms as âryadurgà, Vedagarbhà, Ambikà, Bhadrakàlã, Bhadrà, Kùemàkùemakarã, Naikabàhu, Devã etc. In south India she is worshipped more in her fierce and terrible forms. Devã in her gentle aspects and moods assumes the forms of Kanyà, Kàmàkùã and Måkàmbà. In Kerala the Devã is called Bhagavatã also, in Andhra Jokulàmbikà and in Tamilnadu Kaõõakã. Worship of the Devã is supposed to be more than 4000 years old in India. In religious literature from Vedic times up to date Devã occupies an important place. In modern India ørã Ràmakçùõa Paramahaüsa, guru of Svàmã Vivekànanda, was a great devotee of Durgà.
     In the Mahàbhàrata there are various references to the Devã. When the Pàõóavas entered the capital of Viràña for their life incognito they worshiped Durgà, who appeared to them and granted them certain boons. (Viràña Parva, Chapter 6). At the commencement of the great war Arjuna, at the instance of Kçùõa prayed to Durgà, who appeared in the sky and granted him boons, for victory in War. (Bhãùma Parva, Chapter 23). See Pa¤cadevãs and Prakçti).

#<DURGâ II># A river famous in ancient India. The Pàõóavas drank water from this river. (Bhãùma Parva. Chapter 9, Verse 33).

#<DURGA(M)># Fort. There are six kinds of forts, viz. Marudurgam, Jaladurgam, Pçthvãdurgam Vanadurgam, Parvatadurgam, and Manuùy adurgam. Among the above six Manuùya durga is the most important (M.B. øànti Parva, Chapter 56, 35).

#<DURGAJAM># A city in ancient India. (Bhãùma Parva, Chapter 9, Verse 52).

#<DURGAMA># An asura chief born in the dynasty of Hiraõyàkùa and son of Taru, Durgama was an enemy of the Devas from his very birth. He argued to himself thus: "the very strength and power of the Devas depend on the Vedas; if there is no Veda there is no yaj¤a, if there is no yaj¤a the Devas do not get their share of the havis, if they do not get the havis they will lose all their strength and prowess, and, therefore, the best means to teach the Devas a lesson is to destroy the Vedas." Durgama decided that the surest means to achieve that was to perform penance. Accordingly he went to the Himàlayas and began doing penance abstaining from food and drink. After a thousand years Brahmà appeared to him and asked him what boon he wanted. Durgama said "I must get the Vedas; I should get all the mantras known to brahmins and Devas in the three worlds, and all the presiding deities of those mantras should come and stand before me and be subject to my control; I must also get the strength to defeat all the Devas." Brahmà granted Durgama all the boons. And, thenceforth the brahmins could not recollect the Vedas or the mantras. No bathing, no homas, no daily rites, no rites for the dead, no yaj¤as, no japa (repeating divine names) and no tapas. Symptoms of old age caught the Devas in its grips. Durgama drove them out of Devaloka and they hid in mountain caves. Within a hundred years the world reached the rock bottom of destruction. Water disappeared from the world. Alarmed beyond measure at these developments the brahmins went to the Himàlayas and prayed to Jagadambikà (mother of the universe). Ambikà appeared to them, and their lamentations brought tears to the eyes of Ambikà, and thus water scarcity came to an end. Ambikà gave them øàka (a vegetable) fruits and roots to eat. Because she protected her devotees by supplying øàka to them she came to be known as øàkambharã, thenceforward. Also because she shed tears from her eyes, thenceforth she came to be addressed as øatàkùã also.
     Being told about the above developments Durgama, with his army attacked Devã. The fight became fierce and furious. From Devã's body emerged numerous øaktis fully armed. Dhàriõã, Bàlà, Tripurà, Bhairavã and Kàlã with 10,000 hands were some of the prominent and powerful øaktis which thus emerged. The army of Durgama was annihilated. Then the fight commenced directly between Devã and Durgama. Fifteen arrows of Devã hit the asura at the very same time and he was killed. (Devã Bhàgavata, Saptama Skandha).

#<DURGâPæJâ># See under Navaràtri.

#<DURGAøAILA># A mountain in øàka island. (M.B. Bhãùma Parva, Chapter 11, Verse 23).

#<DURITAKúAYA># A son of King Mahàvãrya. Duritakùaya had three sons, Traiyyàruõi, Kavi and Puùkaràruõi. (Bhàgavata, Skandha 9, Verse 19 and 21).

#<DURJAYA I># An absolutely cruel King. Owing to the number of adharmas (evil actions he had committed) Kàla ordained him to be born and reborn twentyone times as various animals and as a Brahmaràkùasa he roamed about forests. One of those days he caught hold of a øãvayogã called Mahàdeva whose body was smeared with Vibhåti (the sacred ash), but as soon as the Vibhåti from the body of the øivayogã got smeared on his body also, Durjaya got back his former form and he was lifted upto Svarga. (øiva Puràõa, Bhasma Màhàtmya).

#<DURJAYA II># A dànava born to Ka÷yapa prajàpati by Danu, his wife. (M.B. âdi Parva, Chapter 65, Verse 23).

#<DURJAYA III># (Duùparàjaya). One of the hundred sons of Dhçtaràùñra (M.B. âdi Parva, Chapter 116, Verse 9).

#<DURJAYA IV># A King. Drupada advised the Pàõóavas to invite this King to the great war. (M.B. Udyoga Parva, Chapter 4, Verse, 16).

#<DURJAYA V># Son of King Suvãra of the Ikùvàku dynasty. (Anu÷àsana Parva, Chapter 2, Verse 11).

#<DURJAYA VI># A synonym of Mahàviùõu. (Anu÷àsana Parva, Chapter 144, Verse 86).

#<DURJAYA VII># A powerful son of Supratãka. While he was living as the lord over the country, having conquered the various Kingdoms he was told that Gauramukha Muni had in his possession the famous gem called Cintàmaõi. He fought to gain that gem and died. The place where he met with death came to be known as Naimi÷àraõya in after years. (Varàha Puràõa, Chapter 17).

#<DURJAYA># Short form of Durjaymaõimatinagara referred to in laudatory terms in the Mahàbhàrata. Some scholars hold that Durjaya is the Ellora caves of modern India, seven miles off Daulatabad. (Vana Parva, Chapter 96, Verse 1).

#<DURMADA I># See Durdharùaõa.

#<DURMADA II># A son of Haüsa, the Gandharva King. Himself and Unmadà, the apsarà woman impersonated themselves and cheated Puråravas and Urva÷ã (See Unmadà). Enraged at the deception Urva÷ã cursed that Durmada be born as a Ràkùasa and Unmadà a princess. Also, Unmadà as princess would have to marry not the person she really loved but some one else. Both Durmada and Unmadà then begged Urva÷ã for redemption from the curse and the latter said thus: "This Durmada will be born as son of Unmadà, and on seeing her son and husband die, she will end her life by burning herself, and her soul will attain Svarga".
     As a result of the above curse Unmadà was born as the daughter of the King of Videha and Durmada as the son of the Ràkùasa called Dãrghajaügha. As Ràkùasa, Durmada was called Piïgalàkùa. The King of Videha named Unmadà as Hariõã.
     While Hariõã was once walking in the garden with her companions Piïgalàkùa abducted her and flew off in the sky, and put her in a great forest. A prince called Vasumanas, who happened to come that way on his fast-riding horse Jãmåta heard the lamentations of Hariõã, and after killing Piïgalàkùa he took her with him to her palace. The King of Videha and his subjects, who were in great anxiety and distress at the disappearance of Hariõã felt really happy to have her back. And, all of them opined that Hariõã should be married to Vasumanas. Accordingly the date for her Svayaüvara was announced. But, on the day of the svayaüvara Bhadra÷reõya, King of Hehaya who, along with other Kings was also present on the occasion, forcibly took Hariõã and rode off with her. According to the condition laid down by Urva÷ã for redemption from her curse Durmada was born as son of Hariõã and he was named Durmada.
     Bhadra÷reõya, Hariõã and Durmada lived very happily in the Hehaya palace. When Durmada came of age he married Citràïgã, his uncle's daughter on the advice of sage Garga. Soon war broke out between Bhadra÷reõya, and Divodàsa, King of Kàùi in which Bhadra÷reõya was killed. Hariõã courted death by fire, regained her former life and under the name Unmadà returned to the world of the Apsaras.

#<DURMADA III># Son of Asura Maya. Conceited and haughty over his strength Durmada once challenged Bàli to fight, and defeated by Bàli he ran away from battlefield and hid in a cave. (ânanda Ràmàyaõa Sàrakàõóa).

#<DURMARúA># An asura, he clashed with the Devas at the churning of the sea of milk. (Bhàgavata da÷amaskandha).

#<DURMARúAöA I># One of the 100 sons of Dhçtaràùñra. In the great war Arjuna destroyed his Gajasenà and Sàtyaki wounded him. Finally he was killed by Bhãma. After the war was over Nakula occupied his palace. (M.B. Bhãùma Parva, Chapter 113, Droõa Parva, 88, 89; 116 and 135).

#<DURMARúAöA II># A son born to Sç¤jaya by Ràùñrapàlã. He was a relation of Vasudeva. (Bhàgavata navamaskandha).

#<DURMUKHA I># A minister of Mahiùàsura. Once he was sent to Bhadrakàlã with a message by his master. (Devã Bhàgavata, Pa¤cama Skandha).

#<DURMUKHA II># One of the hundred sons of Dhçtaràùñra. The following information about him is gathered from the Mahàbhàrata.
     (1) He was present at the Svayaüvara of Draupadã. (âdi Parva, Chapter 185, Verse 1).
     (2) During the procession to Dvaitavana, Gandharvas took him captive. (Vana Parva, Chapter 242, Verse 12).
     (3) In the great war he fought with Sahadeva. (Bhãùma Parva, Chapter 85, Verse 25).
     (4) He killed Arjuna's charioteer. (Bhãùma Parva, Chapter 47, Verse 12).
     (5) He defeated ørutakarman. (Bhãùma Parva, Chapter 79, Verse 35).
     (6) He was defeated by Abhimanyu. (Bhãùma Parva, Chapter 84, Verse 42).
     (7) A duel was fought between Durmukha and Ghañotkaca. (Bhãùma Parva, Chapter 110, Verse 13).
     (8) Duel fought between Durmukha and Dhçùñadyumna. (Droõa Parva, Chapter 20, Verse 26).
     (9) He fought with Purujit. (Droõa Parva, Chapter 106, Verse 13).
     (10) He was defeated in fight with Sahadeva. (Droõa Parva, Chapter 107, Verse 25).
     (11) Bhãmasena killed him in war. (Droõa Parva, Chapter 134, Verse 20).
     (12) After the war his beautiful palace was occupied by Sahadeva. (øànti Parva, Chapter 44, Verse 12).

#<DURMUKHA III># A King who flourished in the assembly of Yudhiùñhira. (Sabhà Parva, Chapter 4, Verse 21).

#<DURMUKHA IV># A Ràkùasa, who was a member in Ràvaõa's assembly. (Sabhà Parva, Chapter, 9, Verse 13). According to the Uttararàmàyaõa he was the son of a Ràkùasa called Màlyavàn by his wife Sundarã, and he had Vajramuùñi, Viråpàkùa, Suptaghna, Yaj¤ako÷a, Matta and Unmatta as brothers and Nalà and Ketumatã as sisters.

#<DURMUKHA V># A serpent. It was also present among the serpents, which had come to Prabhàsakùetra to receive Balaràma who, after death, went to Pàtàlaloka. (Mausala Parva, Chapter, 4, Verse 16).

#<DURMUKHA VI># An asura on the side of Mahiùàsura. Tàmra, finance minister of Mahiùàsura sent Durmukha with Bàùkala to fight against Devã, who killed him. (Devãbhàgavata, Skandhas 5, 13). In his previous life he was one of the Paulastyas. (âdi Parva, Chapter 61).

#<DURMUKHä># A companion of the Ràkùasa woman called Ajamukhã. See Ajamukhã.

#<DURVâRA># Son of King Suratha of Kuõóalanagara. When Suratha captured the yaj¤à÷va (sacrificial horse) of ørã Ràma øàtrughna clashed with him. Durvàra also was present on the occasion. (Padma Puràõa, Pàtàla khaõóa, Chapter 49).

#<DURVâRAöA I># An army chieftain of the King of Kamboja. He was killed in the great war by Sàtyaki. (M.B. Droõa Parva, Chapter 112, Verse 42).

#<DURVâRAöA II># A messenger of the very powerful Jalandhara. When the Devas and the Asuras churned Kùãràbdhi (ocean of milk), many excellent things emerged out of it. When those things were divided among them all, Devendra took possession of 14 gems in an unauthorised manner. When Jalandhara, through his messenger Durvàraõa, demanded Devendra to return the gems, not only did he not return them but he also declared war against Jalandhara. When war broke out Jalandhara hesitated as to whether he should fight with Viùõu or with øiva. Durvàraõa advised him first to fight with øiva. (Padma Puràõa, Uttarakhaõóa, Chapter 16).

#<DURVâSAS>#
     1) %<Genealogy>% A sage, who used to lose his temper very easily. He is believed to have been born from an aü÷a (part, aspect) of øiva.
     2) %<Birth.>% Three different stories are told in the Puràõas relating to his birth.
     (1) Once a quarrel, arose between Brahmà and øiva which developed into fighting, At the sight of øiva seething with rage the Devas ran off frightened, and Pàrvatã also got frightened. She told him 'Durvàsam bhavati me'. (It has become impossible for me to live happily with you). Realising that it was his momentary anger which made life miserable for Pàrvatã øiva decided to transfer that trait of his character to someone else.
     The incident took place during the life period of øãlavatã, who was very much reputed for her chastity. While øãlavatã was carrying her husband Ugra÷ravas (who though a leper yet desired to visit brothels) to the house of a prostitute the muni Aõumàõóavya cursed Ugra÷ravas to die before sunrise the next day with his head broken. (See under Aõumàõóavya). øãlavatã made the counter curse, let not the sun rise the next day, to the muni's curse. Accordingly the sun did not rise the next day, and confusion prevailed everywhere, whereupon the Trimårtis and the Devas, through Anasåyà, the wife of Atrimaharùi, got the curse of øãlavatã withdrawn. Pleased at this the Trimårtis asked Anasåyà to choose any boon she desired, and she prayed that Brahmà, Viùõu and Mahe÷vara take their partial incarnations through her. Accordingly Brahmà as Candra and Mahàviùõu as Dattàtreya were born as sons of Anasåyà. And, øiva deposited his anger, which had caused unhappiness to Pàrvatã, in Anasåyà. The child born out of that aspect of øiva to Anasåyà was Durvàsas. The name Durvàsas was very apt as the child was born out of the anger of øiva which had made life miserable (durvàsa) for Pàrvatã. (Brahmàõóa Puràõa, Chapter 44).
     (2) Once defeated in his fight with Brahmà øiva took refuge with the Naranàràyaõas who were doing penance in the plains of the Himàlayas. øiva told sage Nàràyaõa everything about his plight and he asked the former to pierce his left hand with the øåla. øiva did so and three streams of blood flowed out of the wound made on the hand of the èùi, one stream towards the sphere of the stars, another into the skull in øiva's hand and from the third stream Durvàsas was born. Brahmà, who witnessed this miracle withdrew from war and returned to his abode. (Vàmana Puràõa, Chapter 2).
     (3) In the fierce fight with the Tripuras øiva, in great rage, ultimately shot an arrow against them, and that arrow, after killing the Tripuras, assumed the form of a child and returned to the lap of øiva, and the child was named Durvàsas. (M.B. Anu÷àsana Parva, Chapter 160, Verses 14, 15).
     3) %<Kuntã granted boon.>% Once while Kuntã was living in the palace of Kuntibhoja Durvàsas came there, and pleased with Kuntã, he granted her five mantras. It was with the aid of those mantras that Kunti became mother of Karõa and others. (For details see under Kunti Para 2).
     4) %<ørã Kçùõa bathed in pàyasa (pudding).>% Once Durvàsas came to Dvàrakà where Kçùõa and Rukminã looked after him to his heart's content. Though, at times he took only meagre food, at other times he destroyed everything he saw and created trouble. Kçùõa and Rukmiõã served him according to schedule. One day the sage asked Kçùõa to cook some pudding and it was got ready. Then the sage asked Kçùõa to smear his (Kçùõa) body with pudding. Kçùõa did so except on his feet. After that Durvàsas got down the chariot and making Kçùõa and Rukmiõã serve as horses himself got into it and drove away in great speed into the forest. On the way he thrashed the 'horses' one ofter the other. Neither Kçùõa nor Rukmiõã felt sorry about this action of the sage. On reaching the forest he halted the chariot and blessed ørã Kçùõa that arrows would not hit the parts of Kçùõa's body which were smeared with the pàyasa. The spot at which the sage blessed Kçùõa became famous as Varadànatãrtha in after years. It may be noted that Kçùõa died by an arrow hitting his foot which was not smeared with the pàyasa. (M.B. Anu÷àsana Parva, Chapter 160).
     5) %<Conducted yaj¤a for øvetaki.>% There once was a King called øvetaki equal to Indra. He conducted a yaj¤a of a hundred years' duration. Innumerable brahmins were engaged in the successful conduct of the yaj¤a. Some years after the yaj¤a began the brahmins went their own way leaving it unfinished as the clouds of fume all the twentyfour hours in the yaj¤a÷àlà irked and affected their eyes. When øvetaki requested them to further cooperate to complete the yaj¤a they insultingly asked him to invite øådras for it. Then the King went to the Himàlayas and did tapas for øiva, who at last deputed Durvàsas to complete the yaj¤a, and under the maharùi's aegis it was completed within twelve years. On account of the constant offerings of havis in Agni (fire) during the period Agni fell a prey to indigestion, which was cured only after it ate up the Khàõóava forest. (See Khàõóava dahana). (M.B. âdi Parva, Chapter 235).
     6) %<Mudgala granted salvation.>% Once Durvàsas went to sage Mudgala who was doing tapas in Kurukùetra taking food only rarely and demanded some food with the object of testing his dharmavçtti (righteousness). The sage gave Durvàsas all the food he had with him, himself starving, and Durvàsas left the à÷rama after eating a part of the food and smearing his body with the rest of it. This process was repeated by Durvàsas for six days, but Mudgala never felt or showed any offence. Greatly pleased at the firm righteousness of the King. Durvàsas blessed him to bodily ascend to heaven. Immediately a vimàna (aeroplane) descended from Viùõuloka and carried Mudgala in it to heaven. (M.B. Vana Parva, Chapter 260).
     7) %<Other information.>% (1) Durvàsas ran away in fear of the Pàõóavas. (See under Duryodhana, Para 12).
     (2) He suffered at the hands of Haüsa and ôibhaka. (See under ôibhaka).
     (3) He advised øaivapa¤càkùara to the woman called Kalàvatã. (See under Kalàvatã).
     (4) Durvàsas and Kùãràbdhi-mathanam. (See under Amçtam).
     (5) Durvàsas and Dakùayaj¤a. (See under Dakùa).
     (6) Terrified Durvàsas ran helter-skelter in the three worlds. (See under Aübarãùa, Para 3).
     (7) He was responsible for the death of Lakùmaõa. (See Lakùmaõa).
     (8) He cursed øakuntalà. (See øakuntalà).
     (9) He spent his time in Indra's assembly. (M.B. Sabhà Parva, Chapter 11, Verse 23: For another story see under Pitçtãrtha).

@<[Page 257b]>@

#<DURVIBHâGA># A particular area in ancient India. The Kùatriya kings of the area presented a lot of money and foodgrains to Yudhiùñhira at the Ràjasåya yaj¤a. (Sabhà Parva, Chapter 52, Verse 11).

#<DURVIGâHA># (DURVIúAHA). One of the hundred sons of Dhçtaràùñra. He was killed in the great war by Bhãmasena. (M.B. øalya Parva, Chapter 26, Verse 20).

#<DURVIMOCANA># One of the hundred sons of Dhçtaràùñra killed by Bhãmasena. (Droõa Parva, Chapter 127, Verse 62).

#<DURVIROCANA># One of the hundred sons of Dhçtaràùñra killed by Bhãmasena (Droõa Parva, Chapter 127, Verse 62).

#<DURVIúAHA># (DURVIGâHA). One of the 100 sons or Dhçtaràùñra. He attended the svayaüvara of Pà¤càlã, On the occasion of the procession of Duryodhana and others, Durviùaha was put in prison. (Vana Parva, Chapter 242, Verse 12). He was killed by Bhãmasena in the great war. (øalya Parva, Chapter 26, Verse 20).

#<DURYODHANA I># Villain in the Mahàbhàrata story; the eldest and greatest of the Kauravas.
     (1) %<Genealogy.>% See under Kauravas.
     (2) %<Birth.>% Dhçtaràùñra born blind married Gàndhàrã. Hungry and thirsty, Vyàsa once came to Dhçtaràùñra's palace where Gàndhàrã treated him sumptuously, and he blessed her to have hundred sons by her husband. Ere long Gàndhàrã conceived, but even after two years she did not deliver. Grief-stricken at this she got herself aborted in secret as the result of which she 'delivered' a mass of flesh, and hearing about it Vyàsa visited her. As instructed by him hundred pots were filled with ghee, and the mass of flesh was sprayed with cold water as a result of which it got divided into hundred pieces, each the size of a thumb. Also a smaller piece of flesh remained. Those pieces of flesh were deposited in the pots filled with ghee and the pots kept in a secret place. Vyàsa departed for the Himàlayas for tapas.
     In course of time the pots burst open one by one and from each pot emerged a boy. From the 101st pot a girl was born. Eldest among the boys was named Duryodhana, and the girl called Du÷÷alà. (For other names see under Kauravas).
     Duryodhana, at the time of his birth cried in the voice of an ass on hearing which the asses kept in their shed also cried. Also, such evil omens as the jackal howling, birds like crows, vultures etc. crying and storms breaking out were witnessed on the occasion. Alarmed by such evil omens Dhçtaràùñra sent for the brahmins and his other friends and well-wishers like Bhãùma and Vidura and enquired of them whether, after the death of Dharmaputra, Duryodhana would be able to become King. As soon as Dhçtaràùñra had asked the question, evil omens like the world becoming dim, jackals howling etc. were witnessed again. Scholars like Vidura did their best to divine what the future of Duryodhana would be, and after mature consideration Vidura and the brahmin pandits opined that because of Duryodhana's birth the country and people would be ruined, and they, therefore advised that he should be cast away and forsaken. But, paternal affection did not permit Dhçtaràùñra to accept the advice.
     During this period Gàndhàrã was laid up for a few days with stomach trouble, and a vai÷ya woman was engaged to look after Dhçtaràùñra, who begot of her a son called Yuyutsu.\<*>\ Thus with 100 sons and Du÷÷alà for daughter Dhçtaràùñra became rich in the matter of children\<**>\ (M.B. Adi Parva, Chapter 114).
     (2) %<Duryodhana harms Bhãmasena.>% Now, Pàõóu was dead and Màdrã also died in the funeral pyre of her husband. Forlorn and helpless Kuntã and her five sons came to Hastinàpura, and Dhçtaràùñra welcomed them to the palace. Thus arose the occasion for the Pàõóavas and the Kauravas to live together in the Hastinàpura palace. And, naturally there used to be petty differences and quarrels between the Pàõóava and Kaurava princes. Bhãma being in every way a giant the Kauravas had often to suffer at his hands. To collect all the hundred Kaurava brothers together and throw them away in one lump to push them to the ground, to suffocate them by holding their heads under water etc--these were some of the childish pranks played by Bhãma on the Kauravas. The constant repetition of such pranks and mischiefs on the part of Bhãma rendered him an object of hatred for the Kauravas among whom the common conviction grew that it was essential to put an end to Bhãma's life for their safety, nay even their very existence.
     One day, the Kauravas, with the object of doing away with Bhãma, escorted the Pàõóavas to Pramàõakoñi on the banks of the Gaïgà for water sports. There all of them ate sumptuous meals and took various drinks. But, Duryodhana had secretly mixed Kàlakåña poison in the food of Bhãma. After taking meals they began playing water-sports. After the sports were over they returned to their tents and slept. Owing to the effects of the poison and the overexertion during the day Bhãma slept stone dead. While all were asleep during the night Duryodhana bound the hands and legs of Bhãma with cords and threw him into the depths of the Gàïgà. Bhãma who was still unconscious sank down to the very bottom of the river where the denizens of nàgaloka saw him and the nàgas bit him in anger. The poison of the nàgas neutralised the effects of Kàlakåña poison in Bhãma, though their bite could not make even a scratch on his skin. Freed thus from the effects of poison Bhãma shook himself up from sleep and drove off the nàgas. Alarmed at these developments the nàgas called Vàsuki up to the scene, and he, recognising Bhãma held him in embrace and gave him much money and costly gems etc. Bhãma refused the gifts, but asked Vàsuki for nàgarasa, which would impart the strength of thousand nàgas to those who used it. Vàsuki gave Bhãma eight potfuls of nàgarasa, which the latter drank to the last dregs and thus gained immeasurable strength.
     When next morning after the water-sports the Pàõóavas and the Kauravas awoke from sleep Bhãma was found missing. Duryodhana said that Bhãma had returned earlier to Hastinàpura, but this did not satisfy the Pàõóavas. Kuntã lamented over the absence of Bhãma.
     Bhãma, who drank the nàga rasa lay on the veranda of Vàsuki for eight days in the manner of one who had lost consciousness. By the time he woke up on the eighth day the body had almost fully assimilated the rasa. Vàsuki told Bhãma that eight potfuls of nàgarasa would impart the strength of 10,000 elephants. And then at the instance of Vàsuki Bhãma took his bath in holy waters and wore new clothes and fragrant garland. He ate the pudding offered by Vàsuki, and taking leave of him and followed by nàgas he came up from the water to the bank of the Gaïgà. Bhãma gave a detailed description to his mother and brothers of all that had happened to him. Dharmaputra advised him to keep the secret. After the incident, once again was Kàlakåña poison mixed in the food of Bhãma. But, Yuyutsu born of the vai÷ya woman to Dhçtaràùñra gave the Pàõóavas confidential report about it. Because of the powerful effect of nàga rasa, the Kàlakåña consumed by Bhãma did no harm to him but it only got assimilated in his body. On another occasion Duryodhana killed the charioteer of Bhãma. (Bhàùà Bhàrata, Chapter 127 and 129).
     3) %<Karõa crowned king of Aïga.>% The Kauravas and the Pàõóavas learnt the use of weapons of war at the feet of Droõàcàrya, and when the studies were over arrangements were made for a rehearsal, and at the rehearsal Bhãma and Duryodhana were the first to clash with each other. When the encounter reached its climax both of them pointed the club at each other. But, A÷vatthàmà intervened and pacified them. Next Karõa entered the stage for a trial of strength with Arjuna, and at once arose from the Pàõóava side questions about Karõa's nobility and aristocracy of birth etc. Karõa stood there stunned, not knowing what to say or how to repel the attack. Then it was Duryodhana who rose up to announce that he was, that very moment, crowning Karõa King of Aïga. This ended the scene. (Bhàrata (Malayàlam), âdi Parva, Chapters 134, 135 and 136).
     4) %<Pàõóavas trapped in palace built of lac.>% The above incident confirmed and completed the cleavage of the Pàõóavas and the Kauravas into two hostile camps. Meantime another event happened. Droõàcàrya demanded of his pupils to bring before him King Drupada by way of gurudakùiõà (tuition fee), for the àcàrya had to wreak vengeance upon Drupada (See under Droõa). Though Duryodhana tried his best he could not capture Drupada. Not only that, Drupada defeated him also in fight. At this junture it was Arjuna who presented Drupada as captive to Droõa by way of gurudakùiõà. The incident proved to be another provocation for Duryodhana to hate the Pàõóavas.
     Now, Duryodhana made up his mind to destroy the Pàõóavas somehow or other. With this end in view he went to his father, posing himself to be a great wellwisher of the Pàõóavas, and obtained his permission to transfer their (Pàõóavas') residence to another palace. Accordingly Duryodhana deputed his minister Purocana to get built at Vàraõàvata a palace of lac. Vidura came to know of the intended mischief and gave advance notice of it to the Pàõóavas through a messenger Kanaka. The architect built the 'lac palace' but built a tunnel also attached to it. A year after the Pàõóavas shifted the residence to the new 'palace' Duryodhana set. fire to it, and the Pàõóavas escaped unscathed through this tunnel. (Bhàrata (Malayàlam) âdi Parva, Chapters 141-151).
     5) %<Duryodhana invited the Pàõóavas back to Hastinàpura.>% Duryodhana and his brothers were living very happily under the impression that the Pàõóavas had been burnt to ashes along with the 'lac Palace'. Then it was that the Pàõóavas, disguised as brahmins and in the presence of all the Kings, won Pà¤càlã, the daughter of King Drupada, in svayaüvara, for their wife. After the marriage the Pàõóavas stayed in Drupada's palace and the Kauravas returned to Hastinàpura. Duryodhana and others felt all the more jealous at the Pàõóavas' becoming more powerful as a result of their marriage. Again it was decided that the Pàõóavas should be destroyed anyhow and at any cost. But, how to effect the destruction? Duryodhana wanted to attract the Pàõóavas to destruction through women and to create differences and divisions among them. But, Karõa attacked the plan as impracticable, and instead he wanted to defeat Drupada and render the Pàõóavas impotent. At this stage Bhãùma and Droõa argued that it was most preferable to give half the Kingdom to the Pàõóavas and receive them with grace. Dhçtaràùñra supported the proposal as a result of which the Kauravas went to Pà¤càla and escorted the Pàõóavas back to Hastinàpura. Dhçtaràùñra partitioned the country between the Kauravas and the Pàõóavas and the latter shifted their residence to their part of the country with Khàõóavaprastþa (Indraprastha) as its capital. When the Pàõóavas went to Indraprastha Maya built for them aõ exceptionally beautiful palace where King Dharmaputra performed %<ràjasåya.>% Duryodhana and others earnestly participated in it. After the ràjasåya the Kauravas wanted to have a look at the palace and in the course of surveying it they placed themselves in ridiculous situations due to visual illusions. Taking the bright floors of glass for watery tanks they pulled up their clothings and measured with caution every foot of theirs. Then they mistook actual pools for floor and fell into them and got wet. At the consequent discomfiture of the Kauravas Bhãma clapped his hands and roared with laughter. Draupadã hid her face with hands and smiled. Altogether the Kauravas cut a very ridiculous figure, and they returned to Hastinàpura. (M.B. âdi Parva, Chapter 202, Sabhà Parva, Chapters 35, 85).
     6) %<Dharmaputra's first defeat in the game of dice.>% The sight of the great wealth including costly stones and gems presented by various kings to Dharmaputra at the Ràjasåya and the humiliation experienced while surveying the palace made Duryodhana all the more mad with anger and hatred towards the Pàõóavas. He now came to the decision either to defeat the Pàõóavas once for all or to commit suicide by taking poison. He held secret consultations on the topic with øakuni whose efforts at first to pacify him (Duryodhana) failed. Ultimately øakuni, an expert in the game of dice, advised Duryodhana to invite Dharmaputra to a game, assuring him that the rest he would take care of. Dhçtaràùñra and Vidura advised Duryodhana against the move, but he did not yield. Finally Dhçtaràùñra, saying to himself that nobody would change fate, agreed to Duryodhana's proposal, and deputed Vidura to Dharmaputra to invite him for the game.
     Dharmaputra, in fact, did not like the game, but he succumbed to the eloquence and persuasive powers of øakuni and at last agreed to play. Kings lined up the royal hall to witness the game. First gems were staked. and Duryodhana won the game. Then 1000 golden niskas\<***>\ and treasuries were offered to the winner. Duryodhana won that game also. Next chariot with horses and next to that 1000 maid-servants were staked and Duryodhana won those games too. 1000 horses, 1000 golden chariots with their horses, the horse decorated with gold presented by Citraratha to Arjuna, 6000 soldiers with their arms and armaments--these formed the next successive bets, and each game Dharmaputra lost. The next bet was 400 copper vessels each filled with pure gold, and Duryodhana won that game also. And, now Vidura tried to dissuade Yudhiùñhira from playing the game; but neither he nor Duryodhana heeded the advice. And, Duryodhana by foul play snatched from Dharmaputra all his wealth, his kingdom and his brothers. Now, Pà¤càlã alone remained, and Dharmaputra bet her too and played the last game and lost.
     Duryodhana deputed his Såta, Pràtikàmi, to Indraprastha, to fetch Draupadã but she sent him back. Next Du÷÷àsana was deputed and he brought Pà¤càlã to the sabhà dragging her by the hair. She was proclaimed to be the maid-servant of the Kauravas. At last Dhçtaràùñra intervened and sent back the Pàõóavas along with Draupadã to Indraprastha.
     7) %<Second game and exile in the forest.>% Duryodhana and others did not appreciate the intervention of their father. He again conspired with øakuni and it was decided to challenge Dharmaputra to one more game. The conditions to be stipulated were that the vanquished in the game should stay in exile for twelve years in the forest and live incognito during the thirteenth year, and if found out and recognised during this period the whole process of exile and life incognito would have to be repeated. Duryodhana and øukuni approached Dhçtaràùñra and said to him thus: "Dear father, the desire for revenge at their defeat in the game of dice gnaws at the Pàõóavas' heart like poison. Also, they will never forget our having dragged Draupadã by her hair. When a suitable occasion arises they will take revenge on the whole lot of us. Therefore, we want to challenge Dharmaputra to a final game of dice, the condition being that he who gets defeated should go in exile into the forest for twelve years and then to live incognito for one year. If we get defeated we will simply carry out the condition on our part.
     This request of Duryodhana appealed to his father, who invited Dharmaputra once again for a game of dice. Dharmaputra accepted the invitation, in fact, in spite of himself. This time too Duryodhana won the stake and the Pàõóavas set out to the forest. Even at the time of parting Du÷÷àsana insulted Bhãma who retorted thus: "You, mean fellows, you cheated my brother by foul play. If I fail to tear your heart open in fight and drink blood I do not want heaven. Moreover I will kill Duryodhana, and Arjuna will kill Karõa. øakuni, the expert in foul play in dice will be killed by Sahadeva. We will meet in the 14th year from today at the battlefield. Adieu."
     Thus did the Pàõóavas depart for the forest. Kuntã being too old Vidura took her to his house, and he consoled her, lamenting over the separation from her children. (M.B. Sabhà Parva).
     8) %<Curse of Maitreya.>% The Pàõóavas entered the Kàmyaka forest where they were welcomed by the sages. Among them Maitreya whom the misfortune of the Pàõóavas affected much started for Hastinàpura for peace parleys. Vidura advised Dhçtaràùñra that Maitreya's proposals should be respected lest he should curse the King. Dhçtaràùñra and Duryodhana received the sage with respect. And, the sage asked them to recall the Pàõóavas from the forest and live on friendly terms with them. Duryodhana did not in any manner respond to the advice of the sage, but stood there absolutely mum tapping his thigh with his fingers and making drawings with the fingers of his feet on the ground. This the sage interpreted as an insult to him. He stood up ablaze with anger and cursed Duryodhana thus: "You will, sooner than later reap the consequences of your false pride; your cruelty will invite terrible war, and in the fight Bhãma will rend asunder your thigh, which you struck with your fingers just now."
     Greatly agitated over the curse Dhçtaràùñra prayed the sage for redemption and the sage said: "if only your son resorts to forebearance and peace the curse will not take effect, otherwise it will come true." And after making this announcement the sage returned to the forest. (M.B. Vana Parva, Chapter 10).
     9) %<The procession.>% While the Pàõóavas were staying in the Kàmyaka forest Duryodhana and others went there on the pretext of looking after the cows. The Gandharvas took them captive; but the Pàõóavas intervened and set them free. Feeling humiliated at the mishap Duryodhana decided to end his life after crowning Du÷÷àsana as King. But Du÷÷àsana did not agree to the proposal. (For details see Ghoùayàtrà).
     10) %<Duryodhana's attempt at death and his trip to Pàtàla.>% Humiliated at the procession thus and turning down the advice of friends to return to the palace, Duryodhana spread grass on the ground and lay down there to die. As his death would spell disaster to the Dànavas they decided to send him back to his palace for which purpose they performed the Vaitàna sacrifice in Pàtàla. While offering milk in the sacrificial fire a Ràkùasa woman, Kçtyà, arose therefrom, and at the instance of the Dànavas she carried Duryodhana over to Pàtàla. There they told him thus: "Oh Duryodhana, a part of your body has been earned by us from øiva by our penance. That part of your body above the waist is made of diamond. Therefore, arrows will not pierce your body. Grieve not. Bhagadatta and other heroes have been born to help you. Your great supporter Karõa is possessed of the soul of Narakàsura." These words of the Dànavas instilled fresh hope in Duryodhana, and he was taken back to his Kingdom by Kçtyà. This incident appeared as a dream to Duryodhana. Bucking up confidence and courage again he returned to Hastinàpura and continued to rule (M.B. Vana Parva, Chapter 252).
     11) %<Duryodhana's Viùõu yaj¤a.>% At this juncture Duryodhana thought of performing a Ràjasåya for which he invited brahmins to the palace. After bestowing much thought on the subject the brahmins pointed out that there was no sanction for Duryodhana to conduct a Ràjasåya as his elders, Dhçtaràùñra and Dharmaputra were still alive. At the same time they pointed out that there was another Yaj¤a called Viùõu Yaj¤a as efficacious as Ràjasåya which Duryodhana was competent to perform. Accordingly Duryodhana performed the Viùõu yaj¤a and earned reputation among evil monarchs. (M.B. Vana Parva, Chapters 256, 257).
     12) %<Boon from Durvàsas.>% Once Durvàsas accompanied by his disciples, came to Duryodhana's palace, and Duryodhana decided somehow or other to befriend and use the maharùi as a weapon against the Pàõóavas. He housed the maharùi and his disciples in the palace for a few days and pleased them by careful service at which the maharùi asked Duryodhana to request for any boon he desired. And, Duryodhana asked the maharùi to visit the Pàõóavas one day in the forest with his disciples when they had finished taking their meals. The maharùi agreed. And, this was the period of time when Pà¤càlã had received the akùayapàtra from Sårya. Everyday the pàtra would produce enough food for the Pàõóavas and the other people with them, but it would become empty for the day after Pà¤càlã had eaten her food. This was the nature of the akùayapàtra.
     Pà¤càlã had finished her meals one day when Durvàsas and his disciples came to the Pàõóavas. Not knowing that Pà¤càlã had already finished her food Dharmaputra welcomed the maharùi and his disciples and requested them to take bath in the Gaïgà and return for their meals. Pà¤càlã was in a fix. The akùayapàtra would not produce any more food for the day, and if not duly fed the maharùi would get angry and curse them. In this painful dilemma she prayed to ørã Kçùõa for succour, and lo! he appeared and asked Pà¤càlã for some food. She replied that the akùayapàtra was quite empty. But, Kçùõa got from her the pàtra and ate one particle of Kãra (a leafy vegetable) which had stuck on its side. That leafy substance fully satisfied his hunger and thirst whereupon the hunger and thirst of Durvàsas and his disciples were also quenched. Then Kçùõa asked Sahadeva to bring back the maharùi and his disciples from the bank of the Gaïgà and accordingly he went there and invited them. Only a few minutes had passed since the maharùi and his disciples had felt the satisfaction of a sumptuous meal. They were also astonished to think how in such a short time food for so many people could be cooked by Pà¤càlã. They felt rather anxious about the reaction which Dharmaputra would evince in case they returned to him to say that they required no food. Durvàsas realised only too well that to quarrel with the Pàõóavas, who enjoyed the friendship and support of Kçùõa was like playing with fire. Therefore, the maharùi with his disciples ran away from the place secretly. Pàõóavas waited long for the maharùi and his disciples to return fearing that the object of Durvàsas might be to return at the untimely hour and curse them. But, ørã Kçùõa told them the details about the maharùi's departure and assured Dharmaputra that he and his disciples would not return. (M.B. Vana Parva, Chapter 263).
     13) %<War against Viràña.>% After twelve years' exile in the forest the Pàõóavas began their life incogni to at Viràña nagara. Kãcaka, brother-in-law of Màtsya, the Viràña King, was killed secretly by Bhãmasena, and news was spread that Kãcaka was killed by a Gandharva.
     None of the spies deputed by Duryodhana to spot out the Pàõóavas during their life incognito could gather any information about them. One of those days Su÷arman, King of Trigarta, told Duryodhana that the Viràña King had lost his power and spirits due to the death of Kãcaka and it was, therefore, the proper time to attack the Viràña country and subjugate it thoroughly. The idea appealed to Karõa, who prompted Duryodhana to war against Viràña. The army was fully mobilised. As an excuse for the war, at the instance of Duryodhana, Su÷arman, King of Trigarta lifted innumerable cows of the Viràña King. This happened on the day on which the life incognito of the Pàõóavas was to have ended. And war started thus. The Viràña prince Uttara who spent his time in the zenana in the palace appeared in the field of war. Arjuna, under the assumed name of Bçhannala took up the charioteership of Uttara. But, at the sight of the vast Kaurava army Uttara fainted, and Arjuna hurriedly drove the chariot over to where his bow gàõóãva was kept hidden, and with the bow in his hands Arjuna jumped into the thick of the fight. A fierce war ensued in which the Kaurava army was completely routed. The life incognito of the Pàõóavas was also over, and Duryodhana became naturally anxious about the future of things. (M.B. Viràña Parva, Chapter 65).
     14) %<Preparation for war.>% Duryodhana refused to give the Pàõdavas, even after their return from twelve years' exile in forest and one year's life incognito, even 'as much land as would hold a pin', and war became inevitable. The Pàõóavas and Kauravas fought the great war which lasted for eighteen days on the field of Kurukùetra.
     (1) %<Duryodhana went to invite ørã Kçùõa.>% Preparations for the war were gathering speed and momentum. Both the sides were on the look out for more friends and allies. Being told that Arjuna had gone to Dvàrakà to seek Kçùõa's support Duryodhana rushed to the place. Seeing Duryodhana from a distance Kçùõa lay on his bed in a false sleep, and Duryodhana took his seat on a stool at the head of the bed awaiting Kçùõa to awake from sleep. Soon after, Arjuna came there and he stood at the feet of Kçùõa with head bowed down. When Kçùõa awoke from sleep it was Arjuna whom he saw first, and while exchanging greetings with Arjuna he was told that it was Duryodhana, who had come first. But when Duryodhana and Arjuna explained the object of their visit he told them thus:--
     "No doubt it was Duryodhana who came first. But, it was Arjuna whom I met first. Since Duryodhana came first and I saw Arjuna first I shall help both of you in war. There is the adage that youngsters should be given priority of consideration. So, Arjuna may indicate his preference first. I shall give one of you an army of 10 lakhs of warrlors as strong in body as myself, and I shall stand by the other without arms and without fighting. Arjuna may make his choice first. And, he chose Kçùõa for his side in the war while Duryodhana was happy to get Kçùõa's mighty army. (M.B. Udyoga-Parva, Chapter 7).
     (2) Duryodhana sought Balabhadra's help but Balabhadra told him frankly that since he could not forsake Kçùõa he would remain neutral in the war. (M. B. Udyoga Parva, Chapter 7, Verse 25).
     (3) Duryodhana got an akùauhiõã (a specific division of army) from Kçtavarman. (Udyoga Parva, Chapter 7, Verse 32).
     (4) øalya promised to captain the Kaurava army. (M.B. Udyoga Parva, Chapter 8, Verse 18).
     (5) Duryodhana could collect a total of eleven akùauhiõãs. (M.B. Udyoga Parva, Chapter 19, Verse 27).
     (6) He assured Dhçtaràùñra that the Kaurava army would easily defeat the Pàõóava army. (M.B. Udyoga Parva, Chapter 57).
     (7) He declared that war was a yaj¤a. (M.B. Udyoga Parva, Chapter 58).
     (8) At the instance of Dhçtaràùñra a rest house was built for ørã Kçùõa on his way to the Kauravas for compromise talks on behalf of the Pàõóavas. (Udyoga Parva, Chapter 85).
     (9) Duryodhana opined that Kçùõa be taken captive when he came to plead for compromise and peace, but the others did not support him. (Udyoga Parva, Chapter 83, Verse 13).
     (10) Duryodhana worshipped Kçùõa with rare and excellent things and invited him for meals, but Kçùõa did not accept any. (Udyoga Parva, Chapter 91, Verse 13).
     (11) Duryodhana rejected the advice of sage Kaõva to come to terms with the Pàõóavas. (Udyoga Parva, Chapters 97-105).
     (12) He emphatically announced in the Kaurava assembly that even as much land as may be required to hold a pin would not be given to the Pàõóavas. (Udyoga Parva, Chapter 127, Verse 26).
     (13) Kçùõa's pleadings in the Kaurava assembly for peace and amity on behalf of the Pàõóavas failed to have any effect. On the occasion Duryodhana, øakuni, Karõa and Du÷÷àsana conspired to take Kçùõa captive. Sàtyaki informed Kçùõa secretly about the conspiracy and Kçùõa informed Dhçtaràùñra about it, and he warned the conspirators against their wicked plan. (Udyoga Parva, Chapter 13, Verse 4).
     (14) Duryodhana appointed Kçpa, Droõa, øalya, Jayadratha, Hàrdika, A÷vatthàmà, Karõa, øakuni, Bàlhãka and Kàmboja as commanders of the army. (Udyoga Parva, Chapter 155).
     (15) Duryodhana appointed Bhãùma as the Commander in-Chief of the army. (Udyoga Parva, Chapter 156 verse 26).
     (16) He appointed Ulåka as messenger and warned ørã Kçùõa, the Pàõóavas, Drupada, Viràña, øikhaõóã, Dhçùñadyumna and others. (Udyoga Parva, Chapter 10).
     (17) He ordered the army to the Kurukùetra field. (Udyoga Parva, Chapter 195).
     (18) He appointed Du÷÷àsana as Bhãùma's body-guard. (Bhãùma Parva, Chapter 15).
     (19) On the flag staff of Duryodhana studded with gems his flag with the serpent's emblem flew high in the air. (Bhãùma Parva, Chapter 17, Verse 25).
     (20) He learnt from Droõa the names of heroes on both sides before the fighting started. (Bhãùma Parva, Chapter 25).
     15) %<Duryodhana in battlefield.>% The following incidents relating to Duryodhana in actual war have been noted.
     (1) In the first day's fighting he fainted, hit by the arrows of Bhãma. (Bhãùma Parva, Chapter 58, Verse 17).
     (2) He attacked Bhãma with the support of the elephant division (Gajasenà) and the latter fainted. (Bhãùma Parva, Chapter 64, Verse 14).
     (3) Bhãmasena again confronted him, and again he fell down fainted. (Bhãùma Parva, Chapter 80, Verse 4).
     (4) Dhçùñadyumna defeated him. (Bhãùma Parva, Chapter 82, Verse 53).
     (5) Bhãma killed eight brothers of Duryodhana at one stretch, and Duryodhana cried before Bhãùma. (Bhãùma Parva, Chapter 88, Verse 37).
     (6) He fought against Ghañotkaca and killed four Ràkùasa attendants of the latter. (Bhãùma Parva, Chapter 91, Verse 20).
     (7) He fell down at the blows delivered by Ghatotkaca. (Bhãùma Parva, Chapter 92, Verse 14).
     (8) He thrashed Bhãma to unconsciousness. (Bhãùma Parva, Chapter 94, Verse 5).
     (9) Overpowered by Ghañotkaca, he gave expression to his sorrows before Bhãùma. (Bhãùma Parva, Chapter 95, Verse 8).
     (10) He directed øalya to fight against Yudhiùñhira. (Bhãùma Parva, Chapter 105, Verse 26).
     (11) Grieved at the death of the warriors in his army he went to Bhãùma in great anguish. (Bhãùma Parva, Chapter 109, Verse 16).
     (12) Duryodhana and Sàtyaki fought against each other. (Bhãùma Parva, Chapter 111, Verse 14).
     (13) He fought with Abhimanyu. (Bhãsma Parva, Chapter 116, Verse 1).
     (14) He appointed Droõa as chief of the army. (Bhãùma Parva Chapter 6, Verse 2).
     (15) He prayed for Droõa's blessings to capture Yudhiùñhira alive. (Droõa Parva Chapter 12 Verse 6).
     (16) He embraced Droõa at the sight of the latter disintegrating the fighting forces of the Pàõóavas. (Bhãùma Parva, Chapter 23, Verse 7).
     (17) He accorded sanction to his warriors to kill Abhimanyu. (Bhãùma Parva, Chapter 39 Verse 16).
     (18) He prompted Karõa to fight Abhimanyu. (Bhãùma Parva, Chapter 40, Verse 23).
     (19) He ran off at the blows of Abhimanyu. (Bhãùma Parva, Chapter 45, Verse 30).
     (20) He consoled Jayadratha who ran away in fear of Arjuna. (Bhãùma Parva, Chapter 74, Verse 14).
     (21) When he admitted that he was not efficient to fight Arjuna, Droõa tied a divine talisman on his body. (Bhãùma Parva, Chapter 94, Verse 73).
     (22) Defeated by Arjuna he ran away with the talisman on him. (Bhãùma Parva, Chapter 103, Verse 32).
     (23) Sàtyaki defeated Duryodhana. (Bhãùma Parva, Chapter 120, Verse 40).
     (24) He got defeated by Yudhàmanyu and Uttamaujas (Bhãùma Parva Chapter 102 Verse 30).
     (25) He incited Karõa to kill Arjuna. (Bhãùma Parva, Chapter 145, Verse 12).
     (26) He lost his enthusiasm with the death of Jayadratha (Bhãùma Parva, Chapter 150).
     (27) He made allegations against Droõa. (Bhãùma Parva, Chapter 152, Verse 2).
     (28) He fought with Yudhiùñhira and got defeated. (Bhãùma Parva, Chapter 153, Verse 23).
     (29) A÷vatthàmà got ready to kill Karõa, but Duryodhana pacified him. (Bhãùma Parva, Chapter 150, Verse 13).
     (30) He fought with Bhãma and got defeated. (Bhãùma Parva, Chapter 166, Verse 30).
     (31) He deputed øakuni to kill the Pàõóavas. (Bhãùma Parva, Chapter 170, Verse 60).
     (32) He got defeated in fight with Sàtyaki. (Bhãùma Parva, Chapter 171, Verse 23).
     (33) He prompted Alambuùa, son of Jañàsura to fight with Ghañotkaca. (Bhãùma Parva, Chapter 174, Verse 9).
     (34) He fought with Nakula and got defeated. (Bhãùma Parva, Chapter 187, Verse 50).
     (35) On the death of Droõa he ran away from the battlefield. (Droõa Parva, Chapter 193, Verse 17).
     (36) After the death of Droõa he appointed Karõa chief of the army. (Karõa Parva, Chapter 10, Verse 43).
     (37) He fought against Yudhiùñhira and got defeated (Karõa Parva, Chapter 29, Verse 32).
     (38) He requested øalya to act as Karõa's charioteer. The request so enraged øalya that he rose from his seat at once. But, Duryodhana brought him round with praises. (Karõa Parva, Chapter 32).
     (39) He created so much troubles and difficulties for Nakula and Sahadeva in fight with them.
     (Karõa Parva, Chapter 56).
     (40) In further fighting he got defeated by Bhãma. (Karõa Parva, Chapter 61, Verse 51).
     (41) He killed the Kulinda prince. (Karõa Parva, Chapter 85, Verse 19).
     (42) When A÷vatthàmà put forward certain compromise proposals he rejected them. (Karõa Parva, Chapter 88, Verse 30).
     (43) Karõa was killed and Duryodhana was immersed in grief. [Karõa Parva, Chapter 92, Verse 15).
     (44) He rejected peace proposals made by Kçpa, and reaffirmed the decision to fight. (øalya Parva, Chapter 5).
     (45) He appointed øalya as chief of the army. (øalya Parva, Chapter 7, Verse 6).
     (46) He was again defeated by Bhãma. (øalya Parva, Chapter 16, Verse 42).
     (47) He was defeated by Dhçùñadyumna. (øalya Parva, Chapter 25, Verse 23).
     (48) After the defeat he ran away from the battlefield, entered a pool rendering the water motionless by magical power and stayed under water. (øalya Parva, Chapter 29, Verse 54).
     (49) Kçpàcàrya, A÷vatthàmà and Kçtavarman went to his hiding place and tried to arouse him for war but he expressed disinclination for war. (øalya Parva, Chapter, 30, Verse 14).
     (50) Yudhiùñhira visited Duryodhana in the latter's hiding place, but he answered Yudhiùñhira from under water. (øalya Parva, Chapter 31, Verse 33).
     (51) On the urging of Yudhiùñhira he came out of the pool. (øalya Parva, Chapter 32, Verse 33).
     (52) He got prepared for club fight with Bhãma. (øalya Parva, Chapter 33, Verse 52).
     (53) Ill omens like storms, dust fall, thunder and lightning, followed his preparations for fight with Bhãma. (øalya Parva, Chapter 56, Verse 8).
     (54) He fell down at the blows of Bhãma with his thigh broken. (øalya Parva, Chapter 58, Verse 47).
     (55) ørã Kçùõa spoke harsh words to him and he replied to them all. (øalya Parva, Chapter 61, Verse 27).
     (56) He shed tears before øalya. (øalya Parva, Chapter 61, Verse 7).
     (57) He appointed A÷vatthàmà chief of the army. (øalya Parva, Chapter 65, Verse 41).
     (58) Congratulating A÷vatthàmà he cast away his mortal coils. (Sauptika Parva, Chapter 9, Verse 56).
     16) %<Other information.>%
     (1) Duryodhana was one of the eleven mahàrathas on the Kaurava side, others being Yuyutsu, Du÷÷àsana, Dussaha, Durmeùaõa, Vikarõa, Citrasena, Jaya, Kurumitra, Karõa and Satyavrata (all of them, sons of Dhçtaràùñra). (M.B. âdã Parva, Chapter 63, Verse 18).
     (2) With the help of Karõa he abducted the daughter of the King of Kà÷ã. (øànti Parva, Chapter, 4, Verse 13).
     (3) After his death his splendid palace was occupied by Bhãma. (øànti Parva, Chapter 44, Verse 6).
     (4) Vyàsa brought by his esoteric powers to the surface of the Gaïgà the souls of the heroes who were killed in the battle. Amongst them was the soul of Duryodhana also. (â÷ramavàsika Parva, Chapter 32, Verse 9).
     (5) Yudhiùñhira saw Duryodhana, after his death, living in heaven, resplendent as Sårya in the company of holy devatàs. (Svargàrohaõa Parva, Chapter 1, Verse 4).
     17) %<Synonyms of Duryodhana.>% âjamãóha, Bhàrata, Bhàrata÷àrdåla, Bhàrata÷reùñha, Bhàratàgrya, Bharatarùabha, Bhàratasattama, Dhàrtaràùñra, Dhçtaràùñraja, Gàndhàrãputra, Kaurava, Kauravanandanà, Kauravendra, Kauravya, Kauraveya, Kurukuladhàma, Kurumukhya, Kurunandana, Kurupati, Kurupravãra, Kurupuïgava, Kurusattama, Kururàja, Kurusiüha, Kuråttama, Suyodhana.
\<*) Vyàsa blessed Gàndhàrã to have 100 sons. Then how was it that she got a daughter too? On being questioned thus by King Janamejaya Vai÷aüpàyana replied "when Vyàsa was dividing the mass of flesh a desire to have a daughter entered the heart of Gàndhàrã and divining that desire Vyàsa cut the flesh in such a manner as to have one more piece, viz. 101>\
\<**) Duryodhana was born as a part of Kali. (M.B. â÷rama vàsika Parva, Chapter 1).>\
\<***) 108 suvarõa weight, an ornament worn on the chest.>\

#<DURYODHANA II># The Mahàbhàrata refers to another Duryodhana, grandson of Suvãra, and son of Durjaya. (Anu÷àsana Parva, Chapter 2, Verse 18). A daughter called Sudar÷anà was born to him by his wife Narmadà. Duryodhana married Sudar÷anà to Agnideva.

#<DæúAöA># A Ràkùasa. Dåùaõa, who came along with Khara to fight, was killed by ørã Ràma. (See Khara).

#<DUúKARöA># One of the hundred sons of Dhçtaràùñra. He was defeated in fighting in the great war by øatànãka. (Droõa Parva, Chapter 155).

#<DUúPAöYA># Last son of a merchant in Pàñalãputra. Short-tempered and haughty, this Duùpaõya killed many children. The King outlawed him. He went into the forest where he drowned the child of maharùi Ugra÷ravas The maharùi cursed him that he also should end his life by drowning and his soul roam about in unsupportable distress. The curse came true. After roaming about for many years he approached Agastya and prayed for redemption from the curse. The sage directed his disciple, Sutãkùõa to get holy water from Agnitãrtha in Mount Gandhamàdana and sprinkle it on the sinful soul of Duùpaõya. Sutãkùõa did as he was asked by the guru, and the soul of Duùpaõya attained salvation. (Setumàhàtmyam).

#<DUúPARâJAYA (DURJAYA)># One of the hundred sons of Dhçtaràùñra. On the occasion of Duryodhana's journey to Dvaitavana Duùparàjaya was taken captive by the Gandharvas. In the war with the Gandharvas he clashed with Nãla. (Droõa Parva, Chapter 25). He was killed by Bhãma. (øalya Parva, Chapter 26).

#<DUúPRADHARúAöA># (DUúPRAHARúA). One of the hundred sons of Dhçtaràùñra. Bhãma killed him in fighting. (øalya Parva, Chapter 26).

#<DUSSAHA># A son of Dhçtaràùñra. He was wounded by the arrows of Sàtyaki and killed by Bhãma. (Droõa Parva, Chapter 135).

#<DUøøALA># One of the hundred sons of Dhçtaràùñra who was killed in war by Bhãma. (Droõa Parva, Chapter 129, Verse 39).

@<[Page 263b]>@

#<DUøøALâ># The only daughter of Dhçtaràùñra by Gàndhàrã.
     (1) She was married to Jayadratha the Ràjà of Sindhu.
     (2) %<Her birth.>% See under Kauravas.
     (3) Yudhiùñhira did not permit Jayadratha to be killed when he abducted Pà¤càlã as he was the husband of Du÷÷alà. (Vana Parva, Chapter 271, Verse 43).
     (4) When Arjuna reached Vidarbha attending the A÷vamedha yaj¤a the archers obstructed his progress, and he killed them all. Suratha, son of Du÷÷alà, was also among those killed, and she came to the battlefield with her infant child crying, whereupon Arjuna stopped the fighting and in remorse crowned the son of Suratha as the King of Sindhu. (A÷vamedha Parva, Chapters 78 and 89).

#<DUøøâSANA I># A son of Dhçtaràùñra.
     1) %<His birth.>% See under Kauravas.
     2) %<Other information.>% (1) He, along with his brothers, was present at the svayaüvara of Pà¤càlã. (âdi Parva, Chapter 185, Verse 1).
     (3) He kept store and served food to the guests at the Ràjasåya of Yudhiùñhira. (Sabhà Parva, Chapter 35, Verse 5).
     (3) He dragged Pà¤càlã and stripped her of her clothes in the assembly hall of the Kauravas. (For details see under Pà¤càlã).
     (4) Gandharvas took him captive in Dvaitavana. (See under Kauravas).
     (5) The Pàõóavas released the Kauravas from captivity, and Duryodhana laden with this humiliation did not desire to return to Hastinàpura. He asked Du÷÷àsana to assume kingship and rule the subjects well. Du÷÷àsana rejected the offer and wept. This was a good trait in the vicious character of Du÷÷àsana like lightning in the midst of dark and thick clouds. (Vana Parva, Chapter 249).
     3) %<Du÷÷àsana in the great war.>% (1) During the first day of the war he fought a duel with Nakula. (Bhãùma Parva, Chapter 45, Verse 22).
     (2) He got defeated in the duel with Arjuna. (Bhãùma Parva, Chapter 110, Verse 23).
     (3) He promised Duryodhana that he would kill Abhimanyu. Droõa Parva, Chapter 89, Verse 24).
     (4) Abhimanyu rendered him unconscious with his arrows. (Droõa Parva, Chapter 40, Verse 13).
     (5) He got defeated by Arjuna and ran away from the battlefield. (Droõa Parva, Chapter 10).
     (6) He fought with Sàtyaki. (Droõa Parva, Chapter 96, Verse 14).
     (7) He got defeated by Sàtyaki and ran off. (Droõa Parva, Chapter 121, Verse 29).
     (8) He defeated Prativindhya. (Droõa Parva, Chapter 168, Verse 43).
     (9) Sahadeva defeated him in fighting. (Droõa Parva, Chapter 188, Verse 5).
     (10) He fought with Dhçùñadyumna and got defeated. (Droõa Parva, Chapter 189, Verse 5).
     (11) On the death of Droõa he ran away from the battle-field. (Droõa Parva, Chapter 193, Verse 15).
     (12) Sahadeva defeated him. (Karõa Parva, Chapter 23, Verse 18).
     (13) Du÷÷àsana put Dhçùñadyumna in prison. (Karõa Parva, Chapter 61. Verse 33).
     (14) He fought with Bhãma. (Karõa Parva, Chapter 82).
     4) %<Death of Du÷÷àsana.>% In the fierce fight between Bhãma and Du÷÷àsana at Kurukùetra Bhãma felled him with his club and sat on his chest asking him with which hand of his he pulled Draupadã by hair, Raising his right hand Du÷÷àsana cried out, "This is the hand you seek for". At this reply of his Bhãma pulled out Du÷÷àsana's right hand and thrashed him with it. He cut asunder Du÷÷àsana's chest and drank the blood which gushed out of it (Karõa Parva, Chapter 83, Verse 8).
     5) %<After his death.>% (1) After Du÷÷àsana's death Arjuna occupied his palace. (øànti Parva, Chapter 44, Verse 8).
     (2) Vyàsa evoked the souls of the heroes who died in war and sprinkled Gaïges water on them. Du÷÷àsana was one among those thus treated. (â÷ramavàsika Parva, Chapter 32, Verse 9).
     (3) After death he attained heaven. (Svargàrohaõa Parva, Chapter 5, Verse 21)
     6) %<Synonyms of Du÷÷àsana.>% Bharata, Bharata÷reùñha, Bharatàpasada, Dhçtaràùñraja, Kaurava, Kauravya, Kuru÷àrdåla etc.

#<DUøøâSANA II># Another Du÷÷àsana, servant of the son of King Khaógabàhu of Sauràùñra is also mentioned in the Puràõas.
     Khaógabàhu had a famous elephant, which one night broke its chains and escaped, and all the mahouts could not chain it again. People in terror of the elephant ran helter-skelter. Now, a brahmin was going that way chanting verses of the 16th Chapter of the Gãtà, and even though the mahouts warned him he did not change his path. Instead he saluted the elephant by touching its cheeks and proceeded on his way unhurt by the animal. The King felt great respect for the brahmin when he was told that he owed his miraculous powers to the 16th chapter of the Gãtà, and he took the brahmin with him to his palace. The King gave him 100,000 golden coins and received from him the Gãtà mantra. He began reciting daily certain verses in the 16th Chapter of the Bhagavadgãtà.
     Some time afterwards the King one day went to an open ground near his palace accompanied by soldiers and set the elephant free from its chain. Then, unheeding the entreaties of the frightened people he approached the elephant, saluted it by touching its cheeks and came away unhurt. He could act in this fashion because of his firm faith in the efficacy of the Bhagavadgãtà. And afterwards he placed his son, on the throne and himself led a life of recluse repeating the Bhagavadgãtà.
     Some Puràõas have another version of this episode. Du÷÷àsana was a servant of Khaógabàhu's son and he attempted to catch the elephant but was killed by it. He attained salvation by hearing the 17th Chapter of the Bhagavadgãtà.
     Du÷÷àsana, an idiot, betting a huge sum of money with the junior mahouts of the elephant and unheeding the warnings of several people once mounted the elephant. Children agitated the animal and Du÷÷àsana fell down from its back. The angry animal stamped the fool to death, and its rage having not yet subsided it threw around his bones. Du÷÷àsana, who ended his life thus was reborn as an elephant and was owned by King Jayadeva of Ceylon for a long time. A great friend of King Khaógabàhu, Jayadeva presented the elephant to him. At the sight of its brothers and other relations memory about its previous birth dawned on the elephant. And, it lived in great grief. After some days the King presented the animal to a poet pleased at his samasyàpåraõa (filling the three lines of a stanza in tune with the fourth line given). The poet sold the elephant to the King of Màlava as it got ill with fever. In spite of the best treatment administered to it the elephant seemed to be nearing its end. Without either eating or drinking or sleeping the animal stood motionless shedding tears day and night. One day, the Màlava King visited the elephant when, to the surprise of all assembled there, the elephant spoke to the King thus: "Oh, King: if a brahmin recites the 17th Chapter of the Bhagavadgãtà I will be completely cured of my illness."
     Accordingly a brahmin was brought. As soon as he chanted the Gãtà and sprinkled water on its head it got rid of its animalhood, ascended the divine aeroplane and shone forth like Indra. The Màlava King also began daily reciting the Bhagavadgãtà and within a short time afterwards attained salvation. (Padma Puràõa, Chapter 8).

#<DUøøäLâ># A harlot who lived in Pratiùñhàna. One Devadàsa was her husband. When Devadàsa had once gone to the palace on some business Du÷÷ãlà hid her paramour, with the object of doing away with her husband, on top of the ceiling of her room. He killed Devadàsa while the latter was sleeping in the night. Next day when people gathered at her house she gave out the story that her husband was murdered by thieves. But the people got the true story about the death of Devadàsa from his four-year-old son and beat Du÷÷ãlà to death. (Kathàsaritsàgara, øaktiya÷olaübaka, Taraïga 2).

#<DUúòABUDDHI># See Mitrabheda.

#<DUúYANTA I># A reputed King of the Lunar dynasty. 2) %<Genealogy.>% Descended from Viùõu thus:--Brahmà--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Påru--Janamejaya--Pracinvàn--Namasyu--Vãtabhaya--øuõóu--Bahugava--Saüyàti--Rahovàdã Raudrà÷va--Matinàra--Santurodha--Duùyanta.
     Matinàra had two sons: Santurodha and Pratiratha, and Santurodha had three sons: Duùyanta\<*>\ Pravãra and Sumanta. Pratiratha begot Kaõva and he, Medhàtithi.
     %<His reign.>% Within a short period of time Duùyanta bacame the emperor of India. (âdi Parva, Chapter 68, Verse 3). His empire extended up to the sea, and he became an object of envy for other rulers. Under his rule the four castes flourished in affluence. None was threatened with illness or by thieves. The seasons marched in due order, the clouds raining at the proper time etc. "Like the ocean not getting agitated, and putting up with everything with unique patience like the earth, Duùyanta ruled the country" (âdi Parva, Chapter 68).
     3) %<Marriage and birth of son.>% Once Duùyanta set out to a forest to hunt. Seated in his chariot, which moved with the speed of Garuóa he came to a beautiful forest. Weary with hunger and thirst the King, leaving the attendants behind walked into the hermitage of the sage Kaõva. Proceeding along the sand on the banks of Màlinã river and drinking with his eyes the beauties of the hermitage he reached Kaõva's à÷rama. 'Who is there in the à÷rama?' queried the King, whereupon øakuntalà, the foster daughter of Kaõva came out, and in the absence of her father welcomed the guest. Enchanted by the beauty of øakuntalà, the King questioned her about her lineage and she told him the story about Vi÷vàmitra's love for Menakà, and Kaõva bringing up their daughter. Duùyanta felt deep love for her, and in accordance with rules prescribed in Dharma ÷àstras married her in the Gàndharva way. He also accepted her stipulation that the son born to her should become the next monarch. øakuntalà got pregnant, and after promising that she would duly be conducted to the palace Duùyanta returned.
     No sooner had Duùyanta left the à÷rama than Kaõva, who had been out returned to the à÷rama. With his divine eyes he understood what had happened in his absence. Kaõva blessed øakuntalà that she would have an excellent son, who would become an excellent ruler of the world surrounded by the sea.
     In due course of time øakuntalà delivered a son. Kaõva did the rites pertaining to the birth of the child, and named the child Sarvadamana. The child grew up to become six years old, and Kaõva realising that the further stay of øakuntalà and her son at the à÷rama would stand in the way of the child's welfare and progress sent the mother and the child to Hastinàpura, the capital of Duùyanta, attended by his disciples. When they reached Duùyanta's palace and sent word to him about their arrival he, pleading ignorance about his marriage with øakuntalà, refused to receive her and the child. Duùyanta and øakuntalà hotly argued the question. At last, when øakuntalà, with swelling emotions was about to leave the palace, a celestial voice announced that Duùyanta had, in fact, married øakuntalà, that Sarvadamana was his son and that he (Sarvadamana) would become a great ruler under the name Bharata. (âdi Parva, Chapters 69-74).
     4) %<Other information.>% (1) Duùyanta did not eat flesh. (Anu÷àsana Parva, Chapter 115, Verse 64).
     (2) After his death Duùyanta stayed in Yama's assembly worshipping him. (Sabhà Parva, Chapter 8, Verse 15).
\<*) The genealogy given above has been taken jointly from Agnipuràõa, Bhàgavata and Viùõupuràõa. But the Mahàbhàrata (âdi Parva, Chapter 94, Verse 17) gives Ilin as the name of Duùyanta's father and Rathantã as that of his mother. It may be surmised that Santurodha and Ilin were one and the same individual.>\

#<DUúYANTA II># A son born to King Ajamãóha of the Påru dynasty by his wife called Nãlã. He had a brother called Parameùñhã. (âdi Parva, Chapter 94, Verse 33). Both the Kings, Duùyanta and Parameùñhã are referred to as Pà¤càlas also. (âdi Parva, Chapter 94, Verse 33).

#<DæTALAKúAöA(M)># The word 'dåta' has a special meaning in Viùavidyà. If a man is bitten by a snake, the man who goes to the Viùavaidya to speak to him about it and bring him if necessary is called 'dåta'. From the external signs and symbols of the dåta and from words spoken by him the viùavaidya understands whether the person bitten by the snake would die or survive. These signs and words of the 'dåta' are called lakùaõas. The following are some of the important dåtalakùaõas.
     (1) The caste of the person bitten by the snake and the caste of the dåta.
     (2) The first word uttered by the dåta. If it is the name of the patient, it has a special significance.
     (3) If the dåta makes an incomplete sentence, it is a significant lakùaõa.
     (4) The things carried by the dåta such as stick, rope, knife.
     (5) The colour of the clothes worn by the dåta.
     (6) The tone in which the dåta speaks. These are the lakùaõas from which the doctor knows whether the patient can be cured. (Bhaviùya Puràõa, Brahma Parva, Chapter 35, Verses 19, 20).

#<DVâDAøABHUJA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 57).

#<DVâDAøâDITYA(S)># The twelve sons born to Ka÷yapa by his wife Aditi are called Dvàda÷àdityas (Twelve âdityas) The word âditya means 'born of Aditi'. As it occurs in Agni Puràõa (Ch. 51) a table, showing the names of the twelve âdityas and the sign of the Zodiac over which each âditya predominates and the colour of it, is given below.
     %<Dvàda÷àdityas.>%     %<Sign of the Zodiac.>%     %<Colour>%
     1 Varuõa.     Meùa (Aries)     Black.
     2 Sårya (Sun)     Rùabha (Taurus)     Blood-colour.
     3 Sahasràü÷u     Mithuna (Gemini)     Slightly redcolour.
     4 Dhàtà     Karkañaka (Cancer)     Yellow.
     5 Tapana     Siüha (Leo)     White.
     6 Savità     Kanyà (Virgo)     Pure white.
     7 Gabhasti     Tulà (Libra)     tawny colour.
     8 Ravi     Vç÷cika (Scorpio)     Yellow.
     9 Parjanya     Dhanu (Sagittarius)     Parrot-colour.
     10 Tvaùñà     Makara (Capricorn)     Snow-white.
     11 Mitra     Kumbha (Aquarius)     Smoky hue.
     12 Viùõu\<*>\     Mãna (Pisces)     Blue.
\<*) This version of the episode is found in Mahàbhàrata. The poet Kàlidàsa has made variations, suitable to his work, the Abhij¤àna-øàkuntala. Some deviations from the Mahàbhàrata story may be noticed in the works of some other poets also. 2. Different names of âdityas occur in different Puràõas. The names given here are based on the Agni Puràõa.>\

#<DVâDAøâKúA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 88).

#<DVâDASäVRATA># A fast ordained in accordance with the Hindu religion to make an end of the sorrow and misery in life. There is a history behind this fast or vow which is performed in the bright lunar fortnight in the month of Phàlguna (Mãna). It is given below.
     Once King Mahàbali, with a vast army of Asuras, went to the realm of the gods and drove them out of heaven. Aditi was much grieved at the misfortune that befell her sons. Ka÷yapa her husband asked her the cause of her grief. She told him about the fall of gods, and asked him for a remedy. Ka÷yapa told her to observe Dvàda÷ãvrata. Aditi took Dvàda÷ãvrata and Mahàbali was pushed down to Pàtàla by Mahàviùõu who incarnated as Vàmana. From that day onwards Dvàda÷ãvrata is considered to be holy fast. (Bhàgavata, Skandha 8).

#<DVAIDHäBHâVA># One of the six qualities, others being Sandhi, Vigraha, Yàna, âsana, and Saü÷raya. Sandhi is to make peace with the enemy. Vigraha is war. The journey to battle is Yàna. âsana is, not going for war. Dvaidhãbhàva is dividing his army into two, i.e. if the army rose against the King, he should bring one party on his side and make the two parties fight with each other. Saü÷raya is to yield to the powerful. (Manusmçti, Chapter 7, Stanza 160).

#<DVAIPâYANA># A synonym of Vyàsa. He who is born in an island, i.e. Vyàsa. (See under Vyàsa).

#<DVAIPâYANAM># A lake in Kurukùetra. During the battle of Bhàrata, Duryodhana ran away from the battlefield and hid himself in this lake. (M.B. øalya Parva, Chapter 80, Stanza 47).

#<DVAITAVANA># A forest in which the Pàõóavas lived during their forest life. (M.B. Vana Parva).

#<DVâPARA I># A friend of Kali, who went to the Svayaüvara of Damayantã accompanied by Dvàpara. (See under Kali).

#<DVâPARA II># The deity of Dvàpara Yuga (the age of Dvàpara). (See under Yuga).

#<DVâPARA YUGA># See under Yuga.

#<DVâRAKâ># (DVâRAVATä; DVâRâVATä). The place where the capital of ørã Kçùõa stood.
     1) %<General information.>% The King Jaràsandha was the enemy of the Yàdavas. To save themselves from the attack of Jaràsandha, the Yàdavas united themselves under ørã Kçùõa, and built a strong city in the western islands. That beautiful city was called Dvàrakà. Ku÷asthalã, is another name of this city. The beautiful mountain Raivataka stood as a fortress round the city which was so strongly built that it was not possible even for the gods to enter it. Even women could fight sitting inside the forts. The fortress Raivataka was three yojanas long. In each yojana three divisions of the army were camped. In each yojana there were hundred doors, with a strong army to guard each of them. (M.B. Sabhà Parva, Chapter 14).
     2) %<ørã Kçùõa in Dvàrakà.>% Dvàrakà was the abode of ørã Kçùõa. It excelled even Amaràvatã in beauty. There was an efficient council of the leaders of the Yàdavas. Dà÷àrhã was the name of that council. Many Yàdava leaders ørã Kçùõa, Balabhadra and other luminaries attended the council. The royal palace was as luminous as the Sun and the Moon. Dvàrakà was built by Vi÷vakarmà. There were ditches on the four sides of Dvàrakà. There were four beautiful parks called Nandana, Mi÷raka Caitraratha and Vaibhràja. The mountain Raivata acted as the eastern rampart of the city. Three other mountains, Veõumanda on the North, Sukakùa on the west and Latàveùña on the south acted as natural forts. On the east of the city there was a beautiful lake. The city had fifty main gates to which sharp machine rockets, big iron wheels etc. were fitted for protection. It had an area of 96 yojanas (leagues). (M.B. Sabhà Parva, Chapter 38, Dàkùiõàtya pàñha).
     3) %<Other details.>% (1) Arjuna visited Dvàrakà in the course of his pilgrimage. It was then and there that he married Subhadrà. (M.B. âdi Parva, 3 Chapters from 217).
     (2) The King of Sàlva attacked Dvàrakà. The Yàdavas drove him back. (M.B. Vana Parva, Chapter 15).
     (3) Dvàrakà is a city, procuring beatitude. There is a bath known as Piõóàraka which is pure and divine. (M.B. Vana Parva, Chapter 82, Stanza 65).
     (4) It was at Piõóàraka that Nçga, a chameleon attained beatitude. (M.B. Anu÷àsana Parva, Chapter 70, Stanza 7).
     (5) It was here that the pestle of iron, which proved the cause of destruction of the Yàdavas, came out of the stomach of Sàmba. (M.B. Mausala Parva, Chapter 1).
     (6) After the death of ørã Kçùõa this city was swept over by the sea. (M.B. Mausala Parva, Chapter 7, Stanza 41).
     4) %<Modern view.>% According to the modern researchers Dvàrakà was situated in the sea to the west of Gujarat. There is a small locality near the sea, still called Dvàrakà, and the principal occupation of the people of this place still is cattle-rearing, and trading in milk. They claim to be the descendants of the family of ørã Kçùõa.

#<DVâRAPâLAPURA># An ancient city of Bhàrata. Nakula subjugated this city. (Mahàbhàrata, Sabhà Parva, Chapter 32, Stanza 11).

#<DVâRAVATä># See under Dvàrakà.

#<DVAYâKúA># An ancient Kingdom in Bhàrata. The King of this country brought gifts to the palace of Yudhiùñhira. (Mahàbhàrata, Sabhà Parva, Chapter 51, Stanza 17).

#<DVIMäôHA># A King of the Påru dynasty. He was the brother of Ajamãóha and Purumãóha. (Agni Puràõa, Stanza 278).

#<DVIMæRDHAN># A son of Hiraõyàkùa. øambara, øakuni, Dvimårdhan, øaïku and ârya were the sons of Hiraõyàkùa. (Agni Puràõa, Chapter 19).

#<DVITA># An ancient hermit. He was the son of Gautama. It is stated in Mahàbhàrata, øalya Parva, Chapter 37, that by the curse of his brother he became a wolf and begot monkey, scorpion, etc.

#<DVIVIDA># A monkey. He was a warrior in the army of ørã Ràma.

#<DYAU (DYU)># One of the Aùñavasus (eight Vasus). (For particulars see under Aùñavasus).

#<DYU(DYAU)># One of the Aùña Vasus (eight Vasus). This Vasu has another name âpa. (For details see under Aùñavasus).

#<DYUMâN># A King of the dynasty of Bhàrgava. (Bhàgavata, Skandha 9).

#<DYUMATSENA I># A King. He was the father of Satyavàn. He ruled over the Sàlva country. øaibyà was his wife. By and by he lost his eye-sight. Then another King conquered his country. Dyumatsena who lost everything went to the forest with his wife øaibyà and child, Satyavàn. (For particulars of how Satyavàn married Sàvitrã and how Dyumatsena regained his lost kingdom, see under Satyavàn).

#<DYUMATSENA II># A King who fought with ørã Kçùõa. (M.B. Sabhà Parva, Chapter 38). He used to attend the council of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4).

#<DYæTAPARVA># A subsection of Sabhà Parva, (Chapters 46 to 73), in the Mahàbhàrata.

#<DYUTI># A goddess who protected Arjuna. (M.B. Vana Parva, Chapter 37, Stanza 38)

#<DYUTIMâN I># A King of the Madra country. Vijayà the daughter of this King was the wife of Sahadeva, one of the Pàõóavas. (M.B. âdi Parva, Chapter 95, Stanza 80).

#<DYUTIMâN II># A King of the Sàlva country. He gave his country to ècãka and attained heaven. (M.B, øànti Parva, Chapter 234, Stanza 33).

#<DYUTIMâN># III. Son of the King Madirà÷va born in the Ikùvàku dynasty. He was a mighty and bright hero. The King Suvãra was the son of Dyutimàn. (M.B. Anu÷àsana Parva, Chapter 2, Stanza 9).

#<DYUTIMâN IV># A hermit of the family of Bhçgu. A daughter named Lakùmã and sons named Dhàtà and Vidhàtà were born to Bhçgu by his wife Khyàti. Dhàtà and Vidhàtà married the daughters of Meru named âyati and Niyati. Pràõa and Mçkaõóu were born to the couple. Màrkaõóeya was born from Mçkaõóu and Veda÷iras from Màrkaõóeya. A son named Dyutimàn was born to Pràõa and Ràjapàla was born to Dyutimàn. The family of Bhçgu owes its expansion to Ràjapàla. (Viùõu Puràõa, Aü÷a 1, Chapter 10).

#<E># This sound means 'Devã'.

#<Eôä># A follower of Skandadeva. (øloka 13, Chapter 46, øalya Parva).

#<EKACAKRA># A village where the Pàõóavas lived for some time during their exile. Bhãma killed Baka during their stay in a brahmin-house in the village. (See under Baka).

#<EKACAKRA># A famous demon born to Ka÷yapaprajàpati of his wife Danu. Demons øaübara, Vipracitti, Namuci, Pulomà, Vi÷ruta, Durjaya, Aya÷÷iras, A÷va÷iras, Ketu, Vçùaparvà, A÷vagrãva, Viråpàkùa, Nikuübha, Kapaña and Ekapàt are brothers of Ekacakra and are equally famous. (Chapter 65, âdi Parva, M.B.).

#<EKACANDRA># A follower of Skandadeva. (øloka 30, Chapter 46, øalya Parva).

#<EKACæôA># A follower of Skandadeva. (øloka 5, Chapter 46, øalya Parva).

#<EKâDAøâDHIPATIS># Eleven adhipatis. For Devas the adhipati (ruling power) is Indra; for the stars, Candra; for Prajàpatis, Dakùa; for wealth and Yakùarakùas, Kubera; for men Manu; for çùis, Vasiùñha; for Grahajyotis, the Sun; for exudations, Varuõa; for rivers, the Ocean; for Bhåtagaõas, øiva; and for the birds, Garuóa.

#<EKâDAøAMâNUúADHARMA># The eleven dharmas of men are: Svàdhyàya, Brahmacarya, Dàna, Yaj¤a, free from Kçpaõatva, Dayà, Ahiüsà, Kùamà, Jitendriyatva, øauca and Daiva Bhakti. (Tarkadãpikà).

#<EKâDAøASAðKARAVARöA(S)># (1) Karaõa (one born to a Vai÷ya of a øådra woman). (2) Ambaùñha (one born to a brahmin of a Vai÷ya woman). (3) Ugra (one born to a Kùatriya of a øådra woman). (4) Màgadha (one born to a Vai÷ya of a Kùatriya woman). (5) Màhiùya (one born to a Kùatriya of a Vai÷ya woman). (6) Kùattà (one born to a øådra of a Kùatriya woman). (7) Såta (one born to a Kùatriya of a brahmin woman). (8) Vaidehaka (one born to a Vai÷ya of a brahmin woman). (9) Rathakàra (one born to a Màhiùya of a Karaõa woman) (10) Pàra÷ava (one born to a brahmin of a øådra woman). (11) Caõóàla (one born to a øådra of a brahmin woman). (See under Puü, Put, Putra).

#<EKâDAøAPæJâSTHâNA(S)># The eleven påjàsthànas are Sårya, Agni, Vipra, Gau, Vaiùõava, âkà÷a, Vàyu, Jala, Bhåmi, âtmà and Sarvabhåtas. (Tarkadãpikà).

#<EKâDAøARUDRAS># Ajaikapàt, Ahirbudhnya, Viråpàkùa, Sure÷vara, Jayanta, Bahuråpa, Aparàjita, Sàvitra, Tryaübaka, Vaivasvata and Hara are the eleven Rudras. (Viùõu Puràõa, Chapter 15, Aü÷a 1)\<*>\
\<*) The names of Ekàda÷arudras are found differently in different Puràõas.>\

@<[Page 267b]>@

#<EKâDAøATATTVA(S)># Five J¤ànendriyas, five Karmendriyas and mind constitute the Ekàda÷atattvas (eleven tattvas).

#<EKâDAøATEJOGUöA(S)># Spar÷a, Saükhyà, Pariõàma, Pçthaktva, Saüyoga, Vibhàga, Paratva, Aparatva, Vega, Råpa and Dravatva. (Tarkadãpikà) are the eleven tejoguõas.

#<EKâDAøä># The eleventh day after a new moon or full moon day. The vrata observed on this day is called the Ekàda÷ã vrata. King Ambarãùa observed very strictly and continuously the Ekàda÷ã Vrata to obtain the status of Indra. (See under Ambarãùa). (Navama Skandha, Bhàgavata). This vrata would fetch food for the hungry and salvation for those who are in search of it. (Agni Puràõa). The method of observing this vrata is detailed below:
     Those who observe the Ekàda÷ã vrata should be on a regulated diet excluding meat and avoid sexual acts on the Da÷amã day, the day preceding Ekàda÷ã. On both the Ekàda÷ã days in a month one should not take any food at all. The period which combines Ekàda÷ã with Dvàda÷ã (the twelfth day) is called Harivàsara because of the presence of Viùõu at that time. That is a good time for doing sacred yaj¤as. That day where there is only a small portion of Ekàda÷ã and the rest Dvàdasã is the best day for yaj¤as. Trayoda÷ã (the thirteenth day) is good for breaking the fast. The day which merges Dvàda÷ã into Trayoda÷ã is the best day for breaking the fast. Do not observe the Vrata on a day which combines Da÷amã with Ekàda÷ã. Hell is the result if one does so.
     Completely abstaining from food on the Ekàda÷ã day you should take food on the Dvàda÷ã day. As you take your food you should pray like this: "Bhuïkùyehaü Puõóarãkàkùa ÷araõaü me bhavàcyuta". (Oh, Puõóarãkàkùa, I am going to break my fast. Oh, Bhagavan, let you be my heaven). If an Ekàda÷ã comes on a Påyaü--Puùya--day in the bright half of the month that day should on any account be observed. That day would give the observer unlimited good result and that Ekàda÷ã is qualified as Pàpanà÷inã (destroyer of all evils). When Ekàda÷ã and Dvàda÷ã happen to combine on a Tiruvoõam (øràvaõa) day the Ekàda÷ã is qualified as Vijayà. That day gives prosperity to devotees. It is also called Vijayà if an Ekàda÷ã comes in the month of Phàlguna (March) on a Påyaü (Puùya) day. The wise extol this day as one promising crores of good effects. On the Ekàda÷ã day you should do Viùõu Påjà which is productive of universal happiness. He who does so will acquire children and wealth in this world and attain Viùõuloka on death. (Chapter 178, Agni Puràõa)

#<EKâDAøENDRIYA(S)># ørotra, Tvak, Cakùus, Jihvà, Ghràõa, Vàk, Pàõi, Pàda, Pàyu (anus) Upastha and mind are the eleven sense-organs.

#<EKAHAýSATäRTHA># An ancient holy place of north India. If a man bathes in a sacred pond he will get the benefit of giving away as charity a thousand cows.
     (øloka 20, Chapter 83, Vana Parva).

#<EKAJAòâ># A demoness of the castle of Ràvaõa. This demoness talked very enticingly to coax Sãtà to surrender herself to Ràvaõa. (Sarga 23, Vàlmãki Ràmàyaõa, Sundara Kàõóa).

@<[Page 268a]>@

#<EKAJAòA># A warrior of Skandadeva. (øloka 53, Chapter 45, øalya Parva).

#<EKâKúA I># A demon born to Ka÷yapaprajàpati of his wife Danu. (øloka 29, Chapter 65, âdi Parva, M.B.).

#<EKâKúA II># A soldier of Skandadeva. (øloka 58, Chapter 45, øalya Parva, M.B.).

#<EKâKúARAKOøA># Each and every letter has got a separate meaning. The dictionary describing this meaning is known as Ekàkùarako÷a. (Chapter 348, Agni Puràõa).

#<EKALAVYA I># Son of Hiraõyadhanus, a King of the foresters. He went to Droõàcàrya to learn archery. Droõàcàrya refused to accept him as a disciple because he was a øådra. Undaunted he went to the forests, made a replica of the preceptor in clay and standing before it started practising archery. Soon he became a matchless archer.
     Some time later the Pàõóavas went to the forests for hunting. One of the hunting dogs wandering saw Ekalavya and started barking. Ekalavya sent seven arrows to its mouth and kept it open. When the dog returned to Arjuna he was dumbfounded at the skill of the archer and when he came to know the archer was an unknown disciple of Droõa his disappointment knew no bounds. Droõa had once declared that Arjuna was the best and topmost of his disciples. Arjuna went and complained to Droõàcàrya. Droõàcàrya called Ekalavya to his side and asked him to give him as 'Gurudakùiõà' (fee to the preceptor) his right-hand thumb. Without the least hesitation Ekalavya offered his thumb to the guru and from that day onwards his skill faded and he became inferior to Arjuna. (Chapter 132, âdi Parva): Ekalavya was killed by ørã Kçùõa. (øloka 77, Chapter 48, Udyoga Parva, M.B.).
     A son of Ekalavya seized the sacrificial horse of Arjuna and was killed by Arjuna (Chapter 83, â÷vamedhika Parva, M.B.).

#<EKALAVYA II># A King who was a rebirth of an asura, Krodhava÷a. He participated in the great war on the side of the Pàõóavas. (Chapter 4, Udyoga Parva, M.B.).

#<EKâNAðGâ># A daughter of Ya÷odà and hence a sister of ørã Kçùõa. It was because of her that Kçùõa could slay Kaüsa. (Chapter 38, Sabhà Parva, M.B.).

#<EKAPADA># A country of ancient Bhàrata. The King and the people of this country came to the Ràjasåya of Yudhiùñhira but were prevented from entering inside because of the uncontrollable crowd inside. (øloka 17, Chapter 51, Sabhà Parva, M.B.).

#<EKAPARöâ># Sister of Durgà. Ekaparõà, Ekapàñalà and Aparõà were the three daughters of Himavàn born of his wife Menà. Ekaparõà ate only one leaf and Ekapàñalà ate a bunch of leaves. Aparõà did not eat even a leaf. Ekaparõà was married to a sage called Devala and Ekapàñalà to a sage called Jaigãùavya. (Chapter 18, Hari Vaü÷a). (See under Himavàn).

#<EKAPâòALâ># See under Ekaparõà.

#<EKAPâT I># See under Ekacakra.

#<EKAPâT II># A synonym of Bhagavàn Viùõu. (øloka 95, Chapter 149, Anu÷àsana Parva, M.B.).

#<EKAPIðGA># (EKAPIðGALA). Another name of Vai÷ravaõa. Once Vai÷ravaõa looked jealously at Pàrvatã seated on the left side of Parame÷vara and instantly his one eye burst. When Pàrvatã regained her peace of mind that one eye of Vai÷ravaõa was changed into piïgala colour. (See under Kubera).

#<EKARâTRATäRTHA># A sacred place. If one stays at this place righteously for one day one would attain Brahmaloka. (øloka 182, Chapter 83. Vana Parva, M.B.).

#<EKAøèðGA># One of the Saptapitçs. Vairàja, Agniùvàtta, Gàrhapati, Somapa, Eka÷çïga, Caturveda and Kàla are the seven pitçs. All these seven stayed in Brahmasabhà worshipping him. (ølokas 47 and 48, Chapter 11, Sabhà Parva).

#<EKAøèTA># See under Vararuci.

#<EKATA>#
     1) %<General information.>% An ancient sage. He was the son of the Maharùi Gautama. He had two brothers, Dvita and Trita.
     2) %<How Ekata became a wolf by a curse.>% There is a story of how Ekata and Dvita duped Trita in the Mahàbhàrata. When Gautama died Trita became the chief of the three. Dvita and Ekata did not like this. Once all the three were passing by a forest with a herd of cows for a yàga. Trita was walking ahead and the other two were following him with the cows. At a strategic point on the way the brothers carried away the cows by a separate route without the knowledge of Trita. When Trita came to know of the loss he was greatly distressed. On reaching the shores of the river Sarasvatã, he was frightened by a wolf and running to escape from the animal fell into a dilapidated well. He performed a yàga from where he lay. Assuming a creeper inside the well to be Somalatà, Trita recited the èks and the devas responded to his prayer. Devas like Bçhaspati graciously appeared before him and asked him to demand a boon from them. Trita replied that his desire was to worship the gods standing on the waves of the river Sarasvatã. Accordingly the river was made to flow that way and standing on the waves Trita worshipped the gods. After that he went home and cursed his brothers and made Ekata and Dvita into wolves.
     3) %<Other details.>%
     i) Ekata was a sage much banked on by the people of western Bhàrata. (øloka 31, Chapter 208, øànti Parva).
     ii) Ekata attended a yaj¤a conducted by Uparicaravasu (Chapter 336, øànti Parva).
     iii) Ekata accompanied by Dvita and Trita once went to øvetadvãpa to visit Nàràyaõa. (øloka 12, Chapter 39, øànti Parva).
     iv) Ekata and his two brothers were among the sages who visited Bhãùma while he was lying on his bed of arrows. (øloka 7, Chapter 26, Anu÷àsana Parva, M.B.)
     v) All these three sages lived on the west coast as ètviks of Varuõa. (Chapter 15, Anu÷àsana Parva, M.B.).
     vi) Såkta 150 in Maõóala 1 of ègveda contains the eulogistic songs of Trita, one among the trio. (See under Trita).

#<EKATVACâ># A follower of Skandadeva. (øloka 24, Chapter 46, øalya Parva).

#<EKâVALä># Wife of Ekavãra, founder of the Hehaya dynasty. (For details see under Ekavãra).

@<[Page 269a]>@

#<EKAVäRA>#\<*>\ (HEHAYA). A founder of the Hehaya line of kings.
     1) %<Genealogy.>% Descending in order from Viùõu: Atri--Candra--Budha--Puråravas--âyus--Yayàti--Yadu--Sahasrajit--øatajit--Ekavãra (Hehaya).
     2) %<Birth of Ekavãra.>% Once there was a King called Revanta who was an intimate friend of Indra. One day riding on Uccaiþ÷ravas, Indra's horse, he went to Vaikuõñha. Fascinated by the arresting beauty of Revanta, Mahàlakùmã sat gaping for a while and did not hear what Viùõu talked to her. Viùõu was offended and lost his temper. Lakùmã was looking with interest alternatively at Revanta and the horse when Viùõu cursed her to be born as a mare on earth. Horrified, shedding tears, Lakùmã begged for relief. Viùõu decreed that she would return to Vaikuõñha after giving birth to a son who would be equal in glory to Viùõu himself. Mahàlakùmã came to Earth taking the shape of a mare and lived in a forest situated at a point where the rivers Kàlindã and Tamasà meet and where once Såryapatnã stayed and did penance. Meditating on øiva she lived there for a thousand divine years and then one day øiva and Pàrvatã appeared before her and asked her what she wanted. She then said "Oh, Bhagavan, Mahàviùõu cursed me and made me into a mare. He has decreed that I would go back after bringing forth a son as glorious as Viùõu. From whom am I to bear a son like this?" øiva promised to find a solution and going to Vaikuõñha sent Viùõu to earth in the form of a horse. Viùõu came to Lakùmã and they lived together for some time and soon a son was born to Lakùmã. Leaving the child in the forest both of them went back to Vaikuõñha. It is this child who later on became the famous King, Ekavãra. It was because he was born of a horse that he got the names, Hehaya and Haihaya. (Skandha 6, Devã Bhàgavata).
     3) %<How Ekavãra came to the palace.>% It was at this time that øatajit, son of the grandson of Yayàti was doing penance to obtain a son. He was also doing penance in the forest situated at a point where the rivers Kàlindã and Tamasà meet. One night a Vidyàdhara named Campaka came with a Vidyàdharã named Madàlasà and seeing the infant lying helpless in the forest took it to Devaloka. Indra recognised it as the child born to Viùõu and Lakùmã on earth while they were living as horse and mare and so the Vidyàdhara put it back on earth in the same place as before. Immediately Lakùmã-Nàràyaõas appeared before øatajit doing penance there and asking him to take care of a child lying helpless in another side of the forest disappeared. Immensely pleased at this øatajit took the child to his palace and brought him forth as his own son giving the child the name Ekavãra. When the boy became a prince, øatajit crowned Ekavãra King and went to the forest with his queen and after doing penance there for sometime attained Viùõuloka. (Skandha 6, Devã Bhàgavata).
     4) %<Ekavãra marries Ekàvalã.>% Once Prince Ekavãra accompanied by the son of the minister went for a pleasure trip to the banks of the river Gaïgà. It was spring and the prince wandering about enjoying the sight of a flowery forest was soon arrested by the sight of a sweet smelling lotus with a hundred petals blooming in the river. By the side of the lotus was standing a beautiful damsel weeping. The prince went to her and asked her the reason for her weeping. After great persuasion she replied thus: "Oh, Prince, there is a country not far from yours which is now being ruled over by a very righteous King called Raibhya. His queen is called Rukmarekhà. They had no children for a very long time and so Raibhya conducted a Putrakàmeùñi yàga. When ghee was poured profusely into the sacrificial fire the flames rose up to great heights and from inside the flames came out a lovely maiden. The King named her Ekàvalã and bought her forth as his daughter. I am Ya÷ovatã the daughter of the minister there. We were of the same age and so I was asked to live with her as her companion. She was very fond of lotuses and the King constructed big ponds with lotuses in them for her recreation. Yet she used to go to other ponds also in search of lotuses.
     One day we came to this side of the river Gaïgà to play. Then a demon of name Kàlaketu came and kidnapped her. I followed her. She never surrendered to the enticements and persuasions of Kàlaketu. Her father wanted her to be married to Ekavãra, King of Hehaya. Kàlaketu sent her to prison. Without knowing what to do next I am standing here weeping.
     Hearing this Ekavãra went to Pàtàla and defeating Kàlaketu released Ekàvalã and brought both Ekàvalã and Ya÷ovatã to the palace of Raibhya. Pleased at this Raibhya gave his daughter in marriage to Ekavãra. Kàrtavãryàrjuna was born in the family of Ekavãra. (Skandha 6, Devã Bhàgavata).
\<*) The genealogy of Ekavãra is stated differently in different Puràõas. Devã Bhàgavata states that Ekavãra is the son of Turvasu, son of Yayàti and that he is the father of Kàrtavãryàrjuna. It is not correct. The genealogy chronicled here is based on Agni and Viùõu Puràõas. According to that Yadu, son of Yayàti is the father of the grandfather of Ekavãra: Yadu--Sahasrajit--Satajit--Hehaya (Ekavãra). Descending from Ekavãra--Dharma--Kuõi--Bhadrasena--Dhanaka--Krtavãra--Kàrtavãrvàrjuna. From the grandson of Kàrtavãryàrjuna, Vçùõi, starts the Vçùõi dynasty.>\

#<ELâPUTRA># A serpent born to Ka÷yapa of his wife Kadrå. This serpent was very intelligent. Once there arose a dispute between Vinatà and Kadrå over the colour of the tail of the horse of Indra, Uccaiþ÷ravas. Kadrå argued that there were black hairs in the tail while Vinatà held there were none. Really there were no black hairs and Kadrå to win the argument wanted her sons to go and hang on the hairs to create a black colour. The serpents like Vàsuki and others refused to do so and Kadrå then cursed them saying that they would all be burnt to death at the Sarpasatra of Janamejaya. To take measures to get free from this curse a meeting of the serpents under the leadership of øeùa and Vàsuki was held and in that assembly Elàputra made a stirring speech. (Chapter 38, âdi Parva, M.B.).

#<ELI AND PæCCA># (Eli = rat, Påcca = Cat).
     The story of the cat and the rat described by the poet Ku¤jan Nambiàr is from Kathàsaritsàgara. The story in original is the following.
     Once there lived on a big banyan tree near the city of Vidiֈ a mongoose, an owl, a cat and a rat. The mongoose and the rat lived in two separate hollows at the foot of the tree, the cat in a cavity in the centre of the tree and the owl on the branches at the top. Of these the rat could be eaten by all the other three and the cat could kill all the rest. The rat and the mongoose afraid of the cat did stir out only during night time and the cat moved about day and night afraid of none wishing to catch hold of the rat and eat it. Their common place of activity was a rice-field nearby.
     Once a forester laid a net to catch the cat and the cat fell into the trap and lay there hanging inside the net. The rat coming that way saw the plight of the cat and jumped with joy. But soon the owl and the mongoose came to the spot and seeing their enemy, the cat, impçisoned rushed to catch hold of the rat. The rat then did a very clever thing. It went and tore open the net imprisoning the cat and when the cat jumped out of the net the owl and the mongoose ran away and disappeared. The rat went to its hole. This is a story to demonstrate the fact that with a change in the situation an enemy may turn out to be a friend. (Taraïga 7, Madanama¤cukàlaübaka, Kathàsaritsàgara).

#<ELLU># An oil seed. (Sesame). Ellu originated from the body of Ka÷yapa. Because Ellu is born of the body of Ka÷yapa, King of èùis, it is considered as divine to offer Ellu to anybody. (øloka 10, Chapter 66, Anu÷àsana Parva).

#<ELU># This word in Malayàlam means 'Seven'.
     (1) The seven qualities which would enhance prosperity are the following: Dhairya (courage), øama (forbearance), Dama (control of the sense), øucitva (cleanliness), Dayà (compassion), Mçduvàk (geniality of speech) and Ahiüsà (not giving injury to your friends).
     (2) The seven divisions of Kerala are Venàñ, Pålinàñ, Karkanàñ, Cãtanàñ, Kuññanàñ, Kuñanàñ and Malayamanàñ.
     (3) The seven Citta÷alyas are Daylight Candra, Woman past the prime of life, a pond without lotuses, a lovely person without learning, a lord greedy of wealth, a virtuous but poor man and a cruel royal attendant.
     (4) Seven Karmas: Bravery, skill, courage, resourcefulness, non-withdrawal from war, magnanimity and commanding power.
     (5) Seven solemnities: Màmmodãsa, Måron, Kurbàna, Kumbasàra, Vivàha, Paññatva and Tailàbhiùeka of the sick.
     (6) Seven Cira¤jãvis (People who never die): A÷vatthàmà, Bali, Vyàsa, Hanåmàn, Vibhãùaõa, Kçpa and Para÷uràma.
     (7) Jãvàvasthàs: Aj¤àna, âvaraõa, Vikùepa, Parokùaj¤àna, Aparokùaj¤àna, Anarthanivçtti and ânandapràpti.
     (8) Seven islands: Jambudvãpa, Plakùadvãpa, Puùkaradvãpa, Krau¤cadvãpa, øàkadvãpa, øàlmaladvãpa, and Ku÷advãpa.
     (9) Seven Dhàtus: Rasa, Rakta, Màüsa, Medas, Asthi, Majjà and øukla.
     (10) Seven rivers: Gaïgà, Yamunà, Godàvarã, Sarasvatã, Narmadà, Sindhu and Kàverã.
     (11) Seven Nàóãs: Ióà, Piïgalà, Suùumnà, Muùà; Alaübuùà, Asthijihvà, Gàndhàrã.
     (12) Seven wives of Vasudeva: Devakã, ørutadevà, Ya÷odà, øruti÷ravà, ørãdevà, Upadevà and Suråpà.
     (13) Seven mountains: Himavàn, Niùadha, Vindhya, Màlyavàn, Pàriyàtra, Gandhamàdana and Hemakåña.
     (14) Seven Pàtàlas: Atala, Vitala, Sutala, Nitala, òalàtala, Rasàtala, and Mahàtala.
     (15) Seven holy places: Ayodhyà, Mathurà, Màyà, Kà÷ã, Kà¤cã, Avantã and Dvàravatã.
     (16) Seven Maruts: âvaha, Saüvaha, Pravaha, Udvaha, Vivaha, Parivaha and Paràvaha.
     (17) Seven Vargas: King, Minister, Country, fort, treasury, army and strength of friends and relatives.
     (18) Seven colours: White, black, red, green, yellow, blue and violet.
     (19) Seven forests: Kàmyaka, Aditi, Vyàsa, Phalkã, Sårya, Madhu and øãtà.
     (20) Seven doùas (defects): Laziness, arrogance, ignorance, profligacy, Hauteur, pride and selfishness.
     (21) Seven vices: Hunting, dice, womanising, drinking squandering, harshness of speech and cruelty.
     (22) Seven seas: Lavaõa, Ikùu, Surà, Sarpiù, Dadhi, Kùãra and øuddhodaka.
     (23) Seven notes: úadja, èùabha, Gàndhàra, Madhyama, Pa¤cama, Dhaivata and Niùàda.

#<ERAKA># A serpent born in the family of the Kauravas. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 16, Chapter 57, âdi Parva).

#<ETAøA># A sage who is greatly extolled in the ègveda. The son of King Sva÷a fought with this sage and it was Indra who saved Eta÷a then. (Såkta 62, Anuvàka 11, Maõóala 1, ègveda.).

#<ETAøA># One of the horses of the Sun. (Såkta 122, Anuvàka 18, Maõóala 1, ègveda).

#<F># There are no words beginning with F. The letter corresponding to F in Indian languages is Ph. So all words beginning with this sound come under the letter P.

#<G># The letter G means both Gandharva and Vinàyaka (Agni Puràõa, Chapter 348).

#<GABHASTIMâN># An island. Once the valiant Sahasrabàhu conquered and subjugated it. (M.B. Sabhà Parva, Chapter 38).

#<GADâ># A weapon. An asura called Gada was born to Ka÷yapaprajàpati by his wife Diti. Viùõu killed Gada, and Vi÷vakarman made a weapon with his bone. Since the weapon was made from Gada's bone it came to be known as Gadà. (Agni Puràõa, Chapter 114).

#<GADA I># A brother (Yàdava) of Balabhadraràma.
     1) %<General.>% Vasudeva had, besides Devakã, seven wives called Rohiõã, Bhadrà, Màlinã, Madirà, Ilà, Rocanà and Pauravã, and out of the seven Rohiõã had six sons called Balabhadraràma, Gada, Sàraõa, Durdama, Vikala and Kçta. (Bhàgavata, Navama Skandha).
     2) %<Other details.>%
     (1) Gada was present at the svayaüvara of Draupadã. (âdi Parva, Chapter 185, Verse 32).
     (2) On the marriage of Arjuna with Subhadrà, it was Gada who brought the dowry of Subhadrà from Dvàrakà to Indraprastha. (âdi Parva, Chapter 220, Verse 32).
     (3) When ørã Kçùõa came to Dvàrakà Gada received him with embraces. (M.B. Sabhà Parva, Chapter 2, Verse 35).
     (4) Gada also was present on the occasion when the Pàõóavas first stepped into the beautiful palace built for them by Maya at Indraprastha. (M.B. Sabhà Parva, Chapter 4, Verse 39).
     (5) Along with the other Yàdavas Gada too was present at the ràjasåya yaj¤a of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 34, Verse 16).
     (6) Gada held a prominent position among the Yàdavas deputed to guard Dvàrakà against the onslaught of King Sàlva. (M.B. Vana Parva, Chapter 15, Verse 9).
     (7) Gada also accompanied ørã Kçùõa to the A÷vamedha yaj¤a performed by Yudhiùñhira. (A÷vamedha Parva, Chapter 86, Verse 9).
     (8) ørã Kçùõa felt uncontrollably angry when Gada was attacked during the mutual fighting with iron rods by the Yàdavas which climaxed in their total annihilation. (Mausala Parva, Chapter 3, Verse 45).

#<GADA II># See Gada.

#<GADâDHARA># A synonym of Mahàviùõu.
     There is a place called Gayà to the north of Mount Kàla¤jara to the south of Himàlayas, to the east of Ku÷asthalã and to the west of Vasupura. Once a king called Gaya conducted at Gayà an A÷vamedha, a Naramedha (yaj¤a at which man is offered as sacrifice) and a Mahàmedha and Mahàviùõu acted as gate-keeper of Gaya. As Viùõu stood guard there holding the gadà (club) in his hands he came to be known as Gadàdhara also thenceforth. (Vàmana Puràõa, Chapter 76).

#<GADâPARVA># A sub-parva of øalya Parva in Mahàbhàrata. (See Mahàbhàrata).

#<GADâVASâNA># A particular centre in Madhuràpurã. The name owes its origin to the following reason. When Kçùõa killed Kaüsa, his father-in-law Jaràsandha got so angry that he hurled his gadà (club) ninetynine times at Madhuràpurã from his capital, Girivraja. The spot where the gadà finally fell came to be called Gadàvasàna in course of time. (M.B. Sabhà Parva, Chapter 18, Verses 22-25).

#<GâDHI I># Father of Vi÷vàmitra.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti Påru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdi-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata (Vitatha)Suhotra-Bçhatputra-Ajamãóha-Jahnu-Balàkà÷va-Ku÷ika (Ku÷a)-Gàdhi.
     2) %<Birth.>% Ku÷a had by his wife Vaidarbhã four sons called Ku÷àmba, Ku÷anàbha, Asårtarajas and Vasu. Of the four sons Ku÷àmba built a city called Kau÷àmbã, Ku÷anàbha built the city of Mahodayapura, Asårtarajas the city of Dharmàraõya and Vasu the city of Girivraja, and they administered their respective cities. Ku÷anàbha had hundred daughters by his wife Ghçtàcã, an Apsarà woman. He felt very sad that he had no sons. At last he performed the Putrakàmeùñi yaj¤a, and Gàdhi was born to him.
     3) %<Gàdhi's children.>% A son named Vi÷vàmitra and a daughter called Satyavatã were born to Gàdhi. Satyavatã was married to sage ècãka. After the wedding of his daughter Gàdhi crowned Vi÷vàmitra as the king and left for the forest for tapas. During his stay in the forest Gàdhi was put up in the à÷rama of ècãka for a long time and he also went on many pilgrimages. (øànti Parva, Chapter 49). (See also Satyavatã and Vi÷vàmitra.
     4) %<Death.>% Gàdhi entered mahàsamàdhi and went to heaven. (øalya Parva, Chapter 16).

#<GâDHI II># A brahmin who showed Viùõu's power of màyà. (See under Màyà).

#<GAGANAMæRDHâ># A reputed asura, son of Ka÷yapaprajàpati by Danu. Later on, he was born as one of the five Kekeya kings. Aya÷÷iras, A÷va÷iras, Aya÷aïka, Gaganamårdhà and Vegavàn were the five kings. (âdi Parva, Chapter 67, Verse 11).

#<GAJA I># A powerful monkey King who fought on the side of ørã Ràma against Ràvaõa. (Vana Parva, Chapter 283, Verse 3).

#<GAJA II># Younger brother of øakuni, the son of Subala. He, along with his brother fought in the great war against the Pàõóavas and got killed by Iràvàn. (Bhãùma Parva, Chapter 90).

#<GAJAKARöA># A yakùa in Kubera's assembly. (Sabhà Parva, Chapter 10, Verse 16).

#<GAJAøIRAS># A warrior of Skanda. (øalya Parva, Chapter 45, Verse 60).

#<GAJENDRAMOKúAM># The story about Indradyumna, the Pàõóyan King being transformed into an elephant due to the curse of Agastya and his attaining heaven. (See under Indradyumna).

#<GâLAVA># A celebrated sage.
     1) %<Birth.>% He was a son of Vi÷vàmitra. He was a brahmavàdã. (øloka 52, Chapter 4, Anu÷àsana Parva.
     2) %<How he got his name.>% There is no record of his original name in any of the Puràõas. He got his name Gàlava later. There is a story about this both in Devãbhàgavata and Harivaü÷a. It is as follows:
     There was once a King called Aruõa in the family of Màndhàtà. Aruõa got a son and he was named Satyavrata. (It was this Satyavrata who later became the well famed Tri÷aïku). When Satyavrata was a youngster he once went inside the marriage hall of a brahmin and kidnapped the bride. Furious at this evil deed of his son the king sent him out from his palace and Satyavrata roamed about aimlessly.
     Nature protested against this deed of the King abandoning his heir and there was no rain in the country for twelve years. The people were all put to great trouble. Among those who suffered were the wife and children of Vi÷vàmitra. Vi÷vàmitra had at that time gone to the shores of the river Kau÷ikã, for doing penance. The family of Vi÷vàmitra was in great distress living without any means for food. The sight of the children crying for food to appease their hunger pained their mother much. So she decided to sell one child and feed the others by what she got from the sale. It was better to be without one child than all the children dying out of hunger.
     She made a rope out of darbha leaves and tying it round the neck of one child took it to the market for sale. Both the mother and child were weeping profusely on their way. Satyavrata saw them and took pity on them. When Satyavrata heard their sad story and knew that the woman was the wife of Vi÷vàmitra he told her thus: "Oh, Venerable Lady, you need not sell this boy. Untie the rope round his neck and throw it away. I will look after your family till the return of your husband. I will daily bring food for you all and hang it on a tree near your à÷rama."
     The mother was extremely happy to hear this and she at once untied the rope round the neck of the boy and the boy from thence became known as Gàlava. (For details see under Tri÷aïku).
     3) %<Gurudakùiõà of Gàlava.>% Gàlava continued his education under his father. At that time Dharmadeva to test Vi÷vàmitra came to him disguised as Vasiùñha. Vi÷vàmitra came out with rice to receive the guest but by that time the guest had disappeared. But Vi÷vàmitra remained there with the rice for hundred years till Dharmadeva returned. All these years Gàlava looked after Vi÷vàmitra's comforts. Vi÷vàmitra was immensely pleased with Gàlava and allowed him to go away free without any gurudakùiõà when his education was over. Gàlava wanted to give some dakùiõà but Vi÷vàmitra refused to accept it. Gàlava insisted on giving and then Vi÷vàmitra asked him to give whatever he liked but Gàlava wanted the Dakùiõà to be named. Disgusted with this stubbornness Vi÷vàmitra said "Go and get me eight hundred horses each with one of its ears black". Gàlava was shocked to hear the demand and greatly worried roamed about in search of horses of the type specified. Garuóa taking pity on his sad plight took him to the palace of Yayàti. Hearing the story of Gàlava Yayàti sent his daughter Màdhavã with Gàlava saying that if she was given in marriage to any king he would give him the eight hundred horses of the type he required.
     Gàlava took Màdhavã to Harya÷va, a King of the Ikùvàku line of Kings. Harya÷va was doing penance at that time to obtain a child. Gàlava said that Harya÷va would get a son of Màdhavã and he should, therefore, accept Màdhavã and give him in return eight hundred horses each with one ear black. Harya÷va was amenable to the terms but the only difficulty was that he had only two hundred horses of the type specified. Finding this difficulty Màdhavã said "Oh, Gàlava please do not worry on that account. I have a boon from a brahmavàdã sage that I would remain a maiden even after delivery. So give me in marriage to this King and get two hundred horses. After giving birth to a son to this King take me to another King and get two hundred horses from him and then to another and thus by giving me to four Kings you can get the eight hundred horses you require."
     Gàlava liked this plan and so when Màdhavã gave birth to a son he took her to Divodàsa, Ràjà of Kà÷ã. When a son was born to him Gàlava took her to U÷ãnara, King of Bhoja. Gàlava thus got six hundred horses but there was nobody else to give him the remaining two hundred. When Gàlava was contemplating as to what he should do next Garuóa came to his rescue. He advised Gàlava to give six hundred horses and Màdhavã in lieu of the remaining two hundred horses to Vi÷vàmitra. Gàlava gave Vi÷vàmitra the horses and Màdhavã and pleased with the gurudakùiõà Vi÷vàmitra blessed Gàlava. Vi÷vàmitra got a son named Aùñaka of Madhavã. (See under Aùñaka).
     4) %<Gàlava and Citrasena.>% Gàlava was once having his evening prayers in the river when the spittings from the mouth of Citrasena who was travelling by air above fell on the påjà materials of Gàlava. Gàlava went and complained to ørã Kçùõa of this and Kçùõa in haste promised to bring before Gàlava the head of Citrasena before the sun set. Nàrada who heard this went and informed Citrasena of Kçùõa's vow. Citrasena was frightened to death. But Nàrada asked him not to lose hope and advised Sandhyà and Valã, wives of Citrasena, to approach Subhadrà, sister of Kçùõa, for protection. Both of them went to Subhadrà and made a grand fire-pit in front of her palace. Citrasena decided to end his life by jumping into the fire and as he was circling the pit his wives wept loudly. Since her husband Arjuna was away from the palace Subhadrà herself ran to the place from where she heard the cries. When they saw Subhadrà they begged for 'Maïgalyabhikùà' (a boon to live with one's husband). Subhadrà agreed to give them that. Then she heard their story in full and only then did she realise that she had undertaken to do the impossible. Yet, to help Subhadrà, Arjuna agreed to protect Citrasena. When ørã Kçùõa attacked Citrasena Arjuna defended. The fight then ensued between Arjuna and Kçùõa. Both had very powerful and divine weapons and the world stood on the verge of a collapse by their fight. Then Subhadrà did a brave thing. She stood between the two and requested for a cease-fire. Then ørã Kçùõa asked Citrasena to bow down and touch the feet of Gàlava. Gàlava pardoned him. (Padma Puràõa).
     5) %<Tapodàna.>% Gàlava once gave Yayàti one eighth portion of the goodness accrued to him by his long penance. (See Yayàti for details).
     6) %<Gàlava gets a horse.>% Pàtàlaketu, a demon, used to give trouble to Gàlava daily while he used to do penance. Once this demon sent a deep hot breath to the sky and then a horse fell from the sky. Soon an unknown voice from air said, "This is a very strong horse and it would travel many a yojana in an hour." Gàlava took that horse and gave it to ètadhvaja. (Vàmana Puràõa, Chapter 59).
     7) %<Other details regarding Gàlava.>%
     (i) He was an intimate friend of King Pratãpa. (øloka 13, Chapter 20, Harivaü÷a).
     (ii) He was a shining member of the court of Yudhiùñhira. (øloka 15, Chapter 4, Sabhà Parva).
     (iii) He shone in the court of Indra. (øloka 10, Chapter 7, Sabhà Parva).
     (iv) He conducted a discussion with Nàrada on the true nature of real prosperity. (øloka 5, Chapter 287, øànti Parva).
     (v) On another occasion he spoke to Dharmaputra on the glory of the universe. (øloka 52, Chapter 18, Anu÷àsana Parva).
     (vi) He swore before God to prove his innocence in the lotus-theft involving Agastya. (øloka 37, Chapter 94, Anu÷àsana Parva).
     (vii) øçïgava who married Vçddhakanyà was a son of Gàlava. (øloka 14, Chapter 52, øalya Parva). For details see under Vi÷vakarmà.

#<GAM># Music. (Agni Puràõa, Chapter 348).

#<GAöâ># A female attendant of Skanda. (øalya Parva, Chapter 46, Verse 3).

#<GAöAM># An army division. Three Gulmas form one Gaõam. (See Akùauhiõã).

#<GAöAPATI>#
     1) %<Genealogy.>% A son of øiva with face like that of an elephant. As øiva has appointed this son as chief of the gaõas (attendants) he is called Gaõapati.
     2) %<His birth.>% While øiva and Pàrvatã assumed the form of monkeys and enjoyed themselves in the forest Pàrvatã got pregnant, and øiva took the semen from the womb and gave it to Vàyu (wind God.) Vàyu deposited it in the womb of A¤janà, who delivered a son named Hanåmàn. øiva assumed the form of an elephant (tusker) and Pàrvatã that of a she-elephant. Pàrvatã delivered a son in the form of an elephant. That son was named Gaõapati. (Uttara Ràmàyaõa).
     3) %<His tusk broken.>% Once Para÷uràma arrived at Kailàsa to meet øiva. At that time øiva was asleep. So Gaõapati did not allow him to get in. A duel broke out between them. In that duel one of Gaõapati's tusks was broken. (Padma Puràõa).
     4) %<Gaõapati turned into crow.>% An exceptionally hot summer set in once in South India. The whole land became parched. So Agastya went to øiva and requested for some holy water, and the Lord put Kàverã who was worshipping him just then, in the Kamaõóalu (something like a teapot which sannyàsins carry with them) of Agastya and sent him back. Indra, who did not relish this action of øiva, asked Gaõapati to some how or other upset Agastya's Kamaõóalu of holy water, and Gaõapati, in the guise of a crow went and sat on the brink of the Kamaõóalu and thus upset it. Agastya and the crow quarrelled with each other. Then did the crow assume its original form as Gaõapati and blessed Agastya. Moreover, Gaõapati filled Agastya's Kamaõóalu with holy water, which the latter distributed among devotees in South India, and that is the present Kàverã river.
     5) %<Other stories about Gaõapati's head.>% The Puràõas contain two different stories as to how Gaõapati happened to have the elephant's head. Once Pàrvatã pointed out to Gaõapati the planet Saturn, and his head got burned down due to the ocular power of Saturn, and according to one story Gaõapati's head thus lost was replaced with that of an elephant. The other story is more interesting. When once øiva tried to enter the room where Pàrvatã had gone to take her bath clad in a single clothing Gaõapati prevented øiva from doing so. øiva, enraged at the obstruction made by Gaõapati, cut off his head, and when his anger was cooled down he replaced Gaõapati's lost head with that of an elephant. (Padma Puràõa).
     6) %<Wedding of Gaõapati.>% Gaõapati has two wives called Siddhi and Buddhi.
     When Gaõapati and Subrahmaõya attained the age of marriage they were in a hurry to get married. øiva conducted a test. øiva and Pàrvatã told them that he who returned first after going round the world would be married first. Accordingly Subrahmaõya mounted his vehicle (peacock) and set out for a tour round the world. Gaõapati did nothing of the sort. But after a little time he went round his parents, viz., øiva and Pàrvatã. Asked for an explanation about his action Gaõapati replied that since the whole universe existed in øiva and Pàrvatã, going around them tantamounted to touring round the world. Pleased at this reply his parents got Gaõapati married first.
     7) %<Vighne÷varatvam.>% (Power to remove all obstacles). Gaõapati is called Vighne÷vara because he is the god who removes all obstacles from the paths of men or creates them.
     Gaõapati has the power to get anything done without any obstructions as also the power to put obstacles in the path of anything being got done. Therefore, the custom came into vogue of worshipping Gaõapati at the very commencement of any action for its completion without any hitch or hindrance. Actions begun with such worship would be duly completed, Indians believe. In support of that belief the following story from the 6th taraïga of Làvàõakalaübakam, Kathàsaritsàgara may be quoted.
     The Devas decided to appoint Subrahmaõya as chief of the army to kill Tàrakàsura. When Indra took up the pot of water purified by mantras to anoint Subrahmaõya's head with it, his hands became benumbed, and he stood aghast. Then øiva said that any action begun without Gaõapati påjà would meet with such obstacles. At once Indra worshipped Gaõapati and his hands recovered from the paralysed condition. And, Subrahmaõya was duly anointed with the holy water.
     8) %<Gaõapati wrote the ýahàbhàrata.>% After the death of the Kauravas and the Pàõóavas sage Vyàsa entered again into meditation. But, the whole story of the Bhàrata reflected in the mirror of his mind. He wanted to translate the story into a great poem and requested Brahmà to suggest a suitable person to write the story on his dictation, and Brahmà suggested Gaõapati's name. Then Vyàsa thought about Gaõapati and he appeared before the sage. But, Gaõapati did not appreciate the idea of serving as Vyàsa's scribe. So he stipulated a condition that he would write down the poem provided Vyàsa dictated it in such a manner that he had not to lay down his pen even once before the epic was completed. To this Vyàsa stipulated the counter condition that when he dictated without the least interruption or pause Gaõapati should not write down the matter without understanding the meaning of it. And, under such conditions the composition of the Mahàbhàrata was completed within three years. (âdi Parva, Chapter 1, Verses 74-80).
     9) %<Gaõapati påja.>% Gaõapati occupies the most prominent place among the Devas connected with øiva. In South India, Gaõapati påjà came into vogue in the 6th century A.D., and idols of Gaõapati now extant might have been made at that period. In South India, temples dedicated to Gaõapati are in no way less in number than those to Subrahmaõya. The idol of Gaõapati is installed at the gateways of villages and forts, under the fig tree, at the entrance of temples and at the southwestern corner of øiva temples. Two types of idols are important: the Itaüpiri (the proboscis turned to the left side) and the Valaüpiri (the proboscis turned to the right side). It is stated that the enormously big belly of Gaõapati contains in it the whole universe.
     10) %<Synonyms of Gaõapati.>%
     "vinàyako vighnaràjo dvaimàtura-gaõàdhipaþ / apyekadanto heraübo laübodaragajànanaþ. (amarako÷a)." (Vinàyaka, Vighnaràja, Dvaimàtura, Gaõàdhipa, Ekadanta, Heramba, Lambodara, Gajànana).

#<GAöôâ># A dàsã, who served the saptarùis. (Anu÷àsana Parva, Chapter 93).

#<GAöôAKAM># A particular locality on the banks of river Gaõóakã. Bhãmasena once conquered this place. (Sabhà Parva, Chapter 10, Verse 15).

#<GAöôAKAöôU># A Yakùa of the assembly of Kubera (M.B. Sabhà Parva, Chapter 10).

#<GAöôAKä(GAöôAKA)># A river in Orthern India which falls into the Gaïgà.
     2) %<Origin.>% There arose an argument between the Devas and the asuras about the Amçtam (nectar) got from the churning of Kùãràbdhi (the milk ocean) and Mahàviùõu appeared in the form of Mohinã and enticed the asuras away from the subject and gave the nectar to the Devas. Attracted by the great beauty of Mohinã, øiva made love to her, and the sweet produced at the time of their embrace flowed as river Gaõóaki through the earth. (Skandha Puràõa, âsura Khaõóa).
     3) %<It became a holy river.>% While the worms on the banks of Gaõóakã were once collecting soil they fell into the river, and all at once they attained salvation, the reason being that the water in the river had been formed by the sweet of Viùõu and øiva. And, from that day onwards people began worshipping Gaõóakã as a holy river. (Skandha Puràõa, âsura Khaõóa).
     4) %<Other information.>%
     (i) He who drinks the water of the river is freed from sins. (âdi Parva, Chapter 169, Verse 20).
     (ii) The river is also known as Nàràyaõã, øàlagràmã, Hiraõvatã and Hiraõyavatã. (Bhãùma Parva, Chapter 9, Verse 25).
     (iii) ørã Kçùõa Arjuna and Bhãmasena once on their way from Indraprastha to Girivraja crossed this river. (Sabhà Parva, Chapter 20, Verse 27).
     (iv) The water in Gaõóakã is a mixture of the waters of all holy rivers. Therefore, a bath in Gaõóakã is of equal value as an A÷vamedha yaj¤a and he who bathes in it will attain Såryaloka. (Vana Parva, Chapter 84, Verse 113).
     (v) Gaõóakã is one of the rivers which were responsible for the origin of Agni (fire). (Vana Parva, Chapter 84, Verse 113).

#<GANDHAKâLä># Another name of Satyavatã. (âdi Parva, Chapter 95, Verse 48).

#<GANDHAMâDANA I># A monkey, who had been helpful to ørã Ràma, was the son of Kubera. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Canto 17, Verse 11). This monkey usually stayed on Mount Gandhamàdana. During the Ràma-Ràvaõa war he led a contingent of monkeys. (Vana Parva, Chapter 283, Verse 5).

#<GANDHAMâDANA II># A Ràkùasa King, who stays in Kubera's assembly: (Sabhà Parva, Chapter 10).

#<GANDHAMâDANA(M)># A mountain famed in the Puràõas and lying to the east of the Himàlayas. (Bhàgavata, Pa¤cama Skandha). The purànic importance of the mountain may be summarised as follows:--
     (1) Ka÷yapaprajàpati did tapas at this mountain. (âdi Parva, Chapter 30, Verse 10).
     (2) Ananta (âdi÷eùa) had once done tapas here. (âdi Parva, Chapter 36, Verse 3).
     (3) Once Pàõóu went to the øata÷çïga mountain along with his wives Kuntã and Màdrã for doing tapas, and on that occasion they visited Gandhamàdana also. (âdi Parva, Chapter 118, Verse 48).
     (4) This mountain assumes the form of a divine person. attends Kubera's assembly and worships him. (Sabhà Parva, Chapter 10, Verse 32).
     (5) ørã Kçùõa in the company of Nàràyaõarùi spent 10,000 years on this mountain as an anchorite. (Vana Parva, Chapter 12, Verse 11).
     (6) Arjuna on his way to Mount Kailàsa to do tapas crossed the Gandhamàdana mountain. (Vana Parva, Chapter 37, Verse 41).
     (7) Only those who possess power got by tapas will be able to climb this mountain. (Vana Parva, Chapter 140, Verse 22).
     (8) There is the Badari tree and under it there is an à÷rama of Naranàràyaõas on the heights of this mountain, and Yakùas stay there always. (Vana Parva, Chapter 141, Verse 22).
     (9) Once the Pàõóavas, with the aid of Ghañotkaca mounted this mountain. (Vana Parva, Chapter 145).
     (10) It was here, at this mountain that Bhãma killed Maõimàn, a friend of Kubera. (Vana Parva, Chapter 160, Verse 76).
     (11) Kubera, who was driven out of Laïkà stayed at this mountain during the initial periods. (Vana Parva, Chapter 275, Verse 33).

#<GâNDHâRA># A stretch of land of ancient Bhàrata. It is believed that this land stretched from the shores of river Sindhu to Kàbul. Subala was a mighty ruler of this country. His daughter Gàndhàrã was the wife of Dhçtaràùñra. (øloka 11, Chapter 111, âdi Parva).
     Agni Puràõa points out a relationship between the Gàndhàras and the Dràvióas. Descending in order from Viùõu were Candra--Budha--Puråravas--âyus--Nahuùa -Yayàti--Turvasu. In order from Turvasu were Varga--Gobhànu--Trai÷àni--Karandhama--Marutta--Duùyanta--Varåtha--Gàõóãra--Gàndhàra. From Gàndhàra arose the five different provincialists: Gàndhàras, Keralas, Colas, Pàõóyas and Kolas. (Chapter 277, Agni Puràõa).

#<GâNDHâRä># Wife of Dhçtaràùñra.
     1) %<Birth.>% There was a King called Subala in the family of Turvasu, brother of Yadu. (For genealogy see under Subala). Subala became the King of the land of Gàndhàra. This land extended from the river Sindhu to Kàbul. Gàndhàrã was the daughter of Subala. (Chapter 111, âdi Parva).
     2) %<Marriage.>% Gàndhàrã became a devotee of øiva even from her childhood. øiva became pleased with her and blessed her saying that she would bear a hundred sons. Bhãùma came to know of this and he planned to get her married to Dhçtaràùñra. One day he sent a messenger to Subala making a proposal. Subala knew that Dhçtaràùñra was born blind but considering his lineage and the powerful alliance it would make, consented to the proposal of Bhãùma. øakuni, brother of Gàndhàrã, then by the order of his father took Gàndhàrã to Hastinàpura and Dhçtaràùñra accepted her as his wife. Gàndhàrã obeying his father's instructions without a demur accepted her blind husband with such devotion that she made herself blind by tightly covering her eyes with a silk shawl. (Chapter 110, âdi Parva).
     3) %<Birth of Sons.>% Once Vyàsa came to her exhausted with hunger and thirst. Gàndhàrã appeased his hunger and thirst with tasty things to eat and drink. Vyàsa was immensely pleased and he also blessed her and said she would get a hundred sons. Very soon she became pregnant. But even after two years she did not deliver, while Kuntã, wife of Pàõóu, gave birth to a son. Grief-stricken, she hit hardly on her womb secretly and then a great mass of flesh came out. Then Vyàsa appeared before her and advised her to cut the lump of flesh into a hundred pieces and deposit one each in a jar of ghee. Vyàsa himself cut it into pieces. Gàndhàrã expressed a desire to have a girl also. Vyàsa cut it into hundred and one pieces and put them in hundred and one jars of ghee. In due time the jars broke and a hundred sons and a daughter came out of the jars. The daughter was named Du÷÷alà. For their name see 'Kauravas'. Dhçtaràùñra got another son named Yuyutsu. (Chapters 115 and 116, âdi Parva).
     4) %<Gàndharã faints.>% When Sa¤jaya reported about the death of Karõa at the battle both Dhçtaràùñra and Gàndhàrã fainted. (øloka 55, Chapter 96, Karõa Parva).
     5) %<Gàndhàrã starts to curse the Pàõóavas.>% When the battle was over the sons of Gàndhàrã and their followers were killed. Dhçtaràùñra suggested that the Pàõóavas should visit Gàndhàrã and pay homage to her. The Pàõóavas, therefore, went and stood before Gàndhàrã very respectfully. Vengeance boiled in her heart and her body shivered. Gàndhàrã was about to curse the Pàõóavas when Vyàsa, intervened saying "Gàndhàrã! Don't you remember you said that victory would lie on the side of the righteous in this war? Your words are not wasted. The Pàõóavas won the battle because right was on their side. So why should you get agitated?" Gàndhàrã became calm on hearing these words and she admitted that the end of the Kuru dynasty came because of the mistakes of Duryodhana, øakuni, Karõa and Du÷÷àsana. She, thereafter, treated the Pàõóavas as her own sons. (Chapter 14, Strã Parva, M.B.).
     6) %<Dharmaputra's foot-nails become blue.>% Following the instructions of Dhçtaràùñra, the Pàõóavas, approached and bowed before Gàndhàrã. She covered her face with a cloth and wept, tears rolling down her cheeks. When Dharmaputra bent to touch her feet the latter saw through the veil on her face the foot-nails of Dharmaputra. A few drops of the lachrymal water fell on the foot-nails of Dharmaputra making them turn blue instantly. (Chapter 15, Strã Parva).
     7) %<Gàndhàrã curses Kçùõa.>% At the end of the battle the aggrieved Gàndhàrã went to Kurukùetra together with Kçùõa and other relatives. Seeing mighty Kings on the Kaurava side lying dead like huge trees lying truncated Gàndhàrã burst into tears. She knew that ørã Kçùõa was at the root of all this. Embittered she looked at Kçùõa and cursed him. "Ho, Kçùõa, thirtysix years from this day you will lose your sons, ministers, friends and relatives. You will become a lone walker in the forests and be killed by trickery."
     It was because of this curse that the Yàdava tribe perished and Kçùõa was struck by the arrow of a hunter which made him end his life on earth.
     8) %<The end of Gàndhàrã.>% After the great Kurukùetra battle heart-broken Dhçtaràùñra and Gàndhàrã accompanied by Kuntã, Vidura and Sa¤jaya went to the forests to spend the rest of their life there. Many people and the Pàõóavas accompanied them up to the river Gaïgà and there near the à÷rama of øatayåpa Dhçtaràùñra made a hut and lived with Gàndhàrã and Kuntã.
     The Pàõóavas felt the separation of their relatives unbearable and lived in grief. After six years one day Dharmaputra saw his mother, Kuntã, in a dream. He told his brothers about this and they all felt a desire to go to the forest and see their mother. The next day they reached the shores of Gaïgà. Vyàsa also joined them. Gàndhàrã and Kuntã expressed a desire to Vyàsa that they would like to see the dead sons and relatives once again. Vyàsa then asked them to go and take a dip in the river. When they rose up after a dip they saw standing on the shores of the river the great warriors Karõa and Duryodhana and others. By the yogic power of Vyàsa even the blind Dhçtaràùñra could get the vision. Very soon the vision faded and the Pàõóavas returned to Hastinàpura.
     Two days after, fire broke out in the forest where Dhçtaràùñra was staying. Dhçtaràùtra, Kuntã and Gàndhàrã were burnt to death in that fire. (Chapter 32, â÷ramavàsika Parva).
     9) %<After the death.>% Dharmaputra performed the obsequies of those who died in the wild fire (â÷ramavàsika Parva, Chapter 30). Leaving the mortal bodies the souls of Dhçtaràùñra and Gàndhàrã entered Kuberaloka. (øloka 14, Chapter 5, Svargàrohaõa Parva).
     10) %<Synonyms of Gàndhàrã.>% The following words have been used in the Mahàbhàrata to denote Gàndhàrã; Gàndhàraràjaduhità, Saubaleyã, Saubalã, Subalajà, Subalàputrã and Subalàtmajà.

#<GâNDHâRä II># Another Gàndhàrã, wife of Ajamãóha, one of the great Kings of the Påru dynasty. (øloka 37, Chapter 95, âdi Parva).

#<GANDHARVA I># Gandharvas are sons born to the famous Ka÷yapaprajàpati of his wife, Ariùñhà (Agni Puraõa, Chapter 19). Both belonged to the race of the Devas.

#<GANDHARVA II># A King born in the dynasty of Janamejaya. (Bhàgavata, Navama Skandha).

#<GâNDHARVA># A marriage settled by the boy and the girl of their own accord. A love marriage. There are six different kinds of marriage: Gàndharva, ârùa, Pràjàpatya, Ràkùasa, âsura and Pai÷àca. (See under Vivàha).

#<GANDHARVANAGARA># Vyàsa has compared munis disappearing from sight to the fading out of Gandharva nagara.
     "After having thus spoken to the Kurus, and while they were looking on, the band of sages disappeared in a trice like the fading out of Gandharvanagara." (âdi Parva, Chapter 126, Verses 35 and 36).
     What is this Gandharvanagara? The following description occurs in Hindi øabdasàgara. "Owing to different optical illusions (sight) of man, villages and cities may appear to exist in the sky and also on seas, rivers, etc. When during summer the air on the upper strata of deserts, seas etc. gets heated, expanded, and rises up, the light passing through it becomes multi-coloured and gives reflections in the sky in the form of village parts or cities. Also can be seen therein reflections of trees, boats etc. One such reflection may be cast on earth also. This is a mere optical illusion. This reflection immediately fades out also. This unreal city which is an optical illusion is Gandharvanagara.

#<GANDHARVASENâ># Daughter of Dhanavàhana (a gandharva) who lived in Svayamprabhànagara on Mount Kailàsa. She was cured of leprosy by observing somavàravrata. (Skandha Puràõa).

#<GANDHARVATäRTHA># An ancient place of pilgrimage on the banks of Sarasvati in North India. The gandharva called Vibhàvasu usually dances at this place with his companions. Balabhadra Ràma once visited this holy place. (øalya Parva, Chapter 37, Verse 9).

#<GANDHARVä># The first mother of horses. Ka÷yapaprajàpati had by his wife Krodhava÷à ten daughters: Mçgã, Mçgamandà, Harã, Bhadramatà, Màtaïgã, øàrdålã, øvetà, Surabhi, Surasà and Kadrå. Of the ten girls Surabhi in due course of time became mother of two daughters. Rohiõã and Gandharvã. From Rohiõã was born the cattlebreed and horses were born from Gandharvã. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Canto 14).

#<GANDHAVATä I># The name Satyavatã (Kàlã) was assumed when sage Parà÷ara had swept away her matsyagandha (fish smell). She got also another name Yojanagandhà. (âdi Parva, Chapter 63, Verse 80).

#<GANDHAVATä II># The city of Vàyu (the wind God). There are said to be nine cities on top of Mount Mahàmeru: (1) Manovatã of Brahmà at the centre, (2) Just on the eastern side of it Amaràvatã of Indra, (3) Agni's Tejovatã in the south-eastern corner, (4) Maya's Saüyamanã in the south, 5) Nirçti's Kçùõà¤janà in thesouth-western corner, (6) øraddhàvatã of Varuõa on the west, (7) Gandhavatã of Vàyu in the northwestern corner, (8) Mahodayà of Kubera on the north, and (9) Ya÷ovatã of ä÷àna in the north-eastern corner. (Devãbhàgavata, Aùñama Skandha).

#<GâNDINä># A very beautiful princess of Kà÷ã. øvaphalka married Gàndinã. (Da÷ama Skandha, Bhàgavata).

#<GâöôäVA># The famous bow of Arjuna.
     1) %<Make.>% It was Brahmà who made the bow. 'This terrible bow which can punish the unjust and the wicked has been made by Brahmà'. (Udyoga Parva, Chapter 98, Verse 21).
     2) %<Specialities of Gàõóãva.>% This bow is enough to fight one lakh of people at one and the same time. Both Devas and men could be defeated with it. Chiselled very smooth and shining with many colours it was a very long bow. It was worshipped by Devas, Dànavas and Gandharvas. (Viràña Parva, Chapter 43). It gained and also decreased in power as the situation called for. (Udyoga Parva, Chapter 98, Verse 20).
     3) %<History of Gàõóãva.>% Brahmà, who made this bow kept it with him during the first 1000 years. For the next 1000 years Prajàpati kept it with him. Next, Indra got it from Prajàpati and he used it for 3585 years. After that Candra kept it for 500 years with him, and then Varuõa came in possession of it. After using it for 100 years Varuõa gave it to Arjuna, who used it for 65 years.
     4) %<Gàõóãva and Arjuna.>% Arjuna agreed to protect the Khàõóava forest from rain, if Indra sent rain when Agni began eating the forest. But, realising that Arjuna possessed no weapons to effectively oppose Indra, Agni requested Varuõa to give the following to Arjuna, viz., the Gàõóãva bow and a quiver wherein the arrows will never be exhausted, and the chariot marked with the symbol of monkey and drawn by four white horses -all kept by Candra. Varuõa at once made a present of the above to Arjuna. And, it was with the aid of this Gàõóãva, that Arjuna defeated Indra at the time of Khàõóavadàha. (See Khàõóavadàha). Arjuna had taken a secret vow to cut off the head of anyone who asked him to give the bow to some one else. (Karõa Parva, Chapter 69).
     In after years Arjuna won many wars with the help of this bow. (See Arjuna).
     5) %<Arjuna gives up Gàõóãva.>% The great Kurukùetra war, which shook Bhàrata, to its very foundation came to an end. Dharmaputra was crowned a King. It was at this juncture that the Yàdava dynasty got itself annihilated and ørã Kçùõa entered mahàsamàdhi. Now the Pàõóavas lost all interest in mundane life, and they set out for the forest on their great journey after crowning Parãkùit, the grandson of Arjuna as King. Their great travel took them to the shores of the Red Sea. The Gàõóãva was still in Arjuna's hands. On the shores of the Red Sea Agni Deva appeared before the Pàõóavas and spoke to them "Well, Pàõóavas, I am Agni Deva. Arjuna requires the Gàõóãva no more. I got it from Varuõa for Arjuna. Return it, therefore, to Varuõa."
     No sooner did he hear Agni Deva speak thus than did Arjuna throw it into the depths of the sea and also the quiver which never got exhausted of arrows with it. Agni Deva disappeared, and the Pàõóavas continued their journey. (Mahàprasthànika Parva, Chapter 1).

#<GAðGâ># The famous and holy river of India.
     1) %<Origin and general information.>% Gaïgà had its origin during the incarnation of Viùõu as Vàmana. When Vàmana measured the three worlds in three steps the nails on his left feet were raised high. They caused a pore on the upper side of the universe. Gaïgà, starting from the finger of Viùõu's feet fell in heaven (Bhàgavata).
     The famous Viùõupadã, the flowing water (tãrtha) of which washes away the sins of the people in the universe is the very same Gaïgà under discussion. For many yugas (eras) this river confined itself to the heights of the sky, otherwise called Viùõupada. This particular spot is known as Dhruvamaõóala as it is here that Dhruva, son of King Uttànapàda, does, his penance. The seven sages who constantly go round and round the Dhruvamaõóala take their bath in this holy river. The course of the river is thus: starting from Viùõupada it falls on devayàna glittering with crores of vimànas and therefrom it descends on Candramaõóala which it submerges. It follows its course again from there dividing itself into four tributaries called Sãtà, Cakùus, Alakanandà and Bhadrà and then falls in Brahmaloka wherefrom it flows in all directions. Of the four tributaries Sãtà falls on the head of Mount Meru, flows down to Gandhamàdana, then circling through Bhadrà÷va varùa falls into the eastern sea. Cakùus falls on the peaks of mount Màlyavàn, flows through Ketumàla and falls into the western sea. Alakanandà falls on mount Hemakåña, flows through Bhàrata Varùa and falls into the southern sea. And Bhadrà falls on the head of mount øçïgavàn flows through Uttarakuru and falls into the northern sea. Alakanandà flows through Bhàrata Varùa and is regarded as the most sacred of the four tributaries.
     Gaïgà which flowed through heaven fell on the earth after thousands of years of its origin. (Bhàgavata, Pa¤cama, Skandha, Chapter 17).
     2) %<Why Gaïgà became øiva's consort.>% Mahàviùõu was once engaged at Vaikuõñha in a pleasant talk with his wives, Lakùmã, Sarasvatã and Gaïgà when Gaïgà cast lustful eyes on Viùõu, who, behind the backs of the other two wives returned the lustful glances. Sarasvatã could not put up with that situation for a long time. Therefore, she got up from her seat and beat Gaïgà. Lakùmã tried to restrain Sarasvatã lest the quarrel should become fiercer. Angered at this intervention Sarasvatã cursed that Lakùmã be born on earth. Gaïgà got angry that innocent Lakùmã was thus cursed, and she in her turn cursed that Sarasvatã be born as a river on earth. Sarasvatã did not take the curse lying down, but cursed that Gaïgà also be born as a river on earth and take upon herself the sins of the whole world. When all the three wives of Viùõu got themselves thus into trouble he told them as follows: "Everything has happened as it should have happened. Lakùmã may go to the earth and be born in the home of Dharmadhvaja and grow up as his daughter, but not from the womb of his women. There you will purify the three worlds after which you will be born as the plant called tulasã, and be married by an asura called øaïkhacåóa, who will be born as a part of me. And, after that you will be turned into a sacred river called Padmàvatã, and leaving the river on earth your divine form will return to Vaikuõñha." And, to Gaïgà Viùõu said as follows: "You will go to earth as a holy river to wash off the sins of people there. A king called Bhagãratha will be leading you to earth, and you will, therefore, be known as Bhàgãrathã also. And, you remain there on earth as the wife of the ocean of King øantanu. Your divine form will return to mount Kailàsa as the consort of øiva." As for Sarasvatã, Viùõu asked her to be born as a river on earth, her divine form ultimately returning to Satyaloka and then becoming the consort of Brahmà.
     And, thus it was that Lakùmã became the consort of Mahàvãùõu, Gaïgà of øiva and Sarasvatã of Brahmà. (Devã Bhàgavata, Navama Skandha).
     3) %<Gaïgà born on earth due to the curse of Brahmà.>% Mahàbhiùak, an emperor of the Ikùvàku dynasty, went to Satyaloka after he had attained heaven, to worship Brahmà. Gaïgà too happened to be there. In the devotional atmosphere at Satyaloka a casual breeze removed Gaïgà's clothes slightly from position, and Mahàbhiùak then cast a lustful glance at her which she also returned. Brahmà, who was observing this exchange of love got angry and cursed that Mahàbhãùak be born as a King on earth and Gaïgà as his wife. Gaïgà prayed for redemption from the curse, and Brahmà told her that she would regain her old status after she had delivered the Aùñavasus. As the consequence of Brahmà's cure Mahàbhiùak was born as King øantanu in the solar dynasty on earth and he married Gaïgà. (âdi Parva, Chapters 96 and 97).
     4) %<Bhagãratha brought down Gaïgà on earth.>% King Sagara of the solar dynasty had two wives called Sumati (Vaidarbhã) and Ke÷inã (øaibyà). A son called Asama¤jasa was born to Ke÷inã, and 60,000 princes were born to Sumati. Sagara drove out of the country Asamaj¤asaa, who turned out to be an enemy of the people. The 60,000 sons of Sagara also proved to be a menace to the world, and the Devas approached Brahmà for protection from the menace. He assured the Devas that a sage called Kapila will destroy the 60,000 evil fellows.
     During the above period of time Sagara performed an A÷vamedha Yaj¤a, and his sons went round the earth with the sacrificial horse. But, when they reached the sea-shore the horse disappeared. When the sons complained about it to their father, Sagara, he asked them to look out for the horse in every part of the world and bring it back. Not finding it anywhere on earth they dug a hole and entered Pàtàla, where they saw Sage Kapila absorbed in meditation and the missing horse tied to a pole near the sage. (It was Indra who had carried away the horse and tied it there). The sons of Sagara, believing that it was Kapila who had stolen the horse were about to attack the sage when he opened his eyes, and they were reduced to ashes in the fire of Kapila's eyes.
     His sons having not returned even after a long time Sagara asked his grandson Aü÷umàn to seek them out, and after an extensive search he saw Kapila at Pàtàla. Aü÷umàn pleased Kapila with laudatory phrases and the latter returned to him the sacrificial horse. Kapila also pronounced the blessing that the grandson of Aü÷umàn would perform the purificatory rites of Sagara's sons by bringing down Gaïgà to earth from heaven. Aü÷umàn returned to the palace with the horse and the a÷vamedha was duly concluded.
     From Aü÷umàn was born Dilãpa and from him Bhagãratha. On becoming King, Bhagãratha handed over the reins of government to his ministers and began efforts to bring down Gaïgà to earth. He did tapas for thousand years on the slopes of the Himàlayas when Gaïgà asked him to please øiva first as he alone could face her (Gaïgà) fall on the earth. Accordingly he pleased øiva by his penance and øiva agreed to receive Gaïgà on his head. With a terrific noise Gaïgà came down on øiva's head. The haughty Gaïgà wanted to carry down øiva also to Pàtàla. Realising this ambition of her øiva blocked her passage with the result that she wandered about in øiva's matted hair for many years without finding an outlet. Bhagãratha again did tapas and pleased øiva who shook his matted head and made fall some water therefrom on earth. The water fell into Bindusaras, and flowed in seven tributaries, the first three, Hlàdinã, Pàvanã and Nalinã towards the east, the next three, Sucakùus, Sãtà and Sindhu towards the west and the seventh tributary followed Bhagãratha. In this manner they progressed a great distance till they reached the à÷rama of the sage Jahnu, and the haughty Gaïgà flooded the à÷rama. The sage got enraged at this and drank up Gaïgà. But Bhagãratha pleased the sage who then let out Gaïgà through his ears. Thenceforth Gaïgà came to be called Jàhnavã also. Gaïgà again followed Bhagãratha to Pàtàla and made the sons of Sagara attain salvation by purifying them with her waters. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Cantos 43 and 44; Brahmàõóa Puràõa, Chapter 97; Devã Puràõa, Dvitãya Skandha; Droõa Parva, Chapter 60; Anu÷àsana Parva, Chapter 4 and Vana Parva, Chapter 109).
     5) %<Gaïgà flowed into the sea.>% After the purificatory rites of the sons of Sagara were over, Bhagãratha conducted Gaïgà to the sea and with its waters the sea became full. (Vana Parva, Chapter 109, Verses 18-21).
     6) %<Gaïgà set on the thighs of Pratãpa.>% Gaïgà once fell in love with Pratãpa, father of øantanu, and set on his right thigh when he (Pratãpa) was doing penance on the banks of the Gaïgà for a son. Pratãpa did not agree to Gaïgà's proposal that he should marry her and told her thus: "the right thigh is for the children and daughters-in-law to sit on and the left thigh for the wife; therefore, you be my son's wife."
     Then Pratãpa called his son øantanu and told him: "Sometime back a divine woman came to me and I promised to wed her to you. Therefore, if any divine woman approaches you for a son you must accept her, and whatever she may do you must not object to that...". Not long after this Pratãpa crowned øantanu King and left for the forest, (âdi Parva, Chapter 97).
     7) %<Aùñavasus and Gaïgà.>% While the wife of Dyau, one of the Aùñavasus (eight Vasus) was roaming about in the forest she saw Nandinã (the divine cow) grazing with her calf near the à÷rama of Vasiùñha, and she desired to have the cow to be presented to her intimate friend Jitavatã, the daughter of King U÷ãnara. She informed her husband, Dyau about this desire of hers, and Dyau told his relations about it. Next day the Aùñavasus, in the absence of Vasiùñha at the à÷rama, stole off Nandinã and her calf. When Vasiùñha returned to the à÷rama the cow and calf were missing, and he divined the reason for it with his divine eyes. He cursed that the Aùñavasus be born as men on earth, and when they prayed for redemption from the curse Vasiùñha told them that they would be born as men within one year from that day, die at once and return to heaven At the same time the sage said that Dyau alone, who took the leading part in stealing the cow, would live on earth for a longer period before he returned to heaven. (The reputed Bhãùma was this Dyau). The Aùñavasus set out for the earth to be born as men and on their way they met Gaïgà and told her about their curse etc. Gaïgà also told them about her curse, and permitted them to be born in her womb. (âdi Parva, Chapter 99).
     8) %<Gaïgà became the wife of øantanu and the Aùñavasus were born.>% Once while hunting on the banks of the Gaïgà øantanu saw a beautiful maiden and they fell in love with each other. She agreed to become his wife on the condition that he would not oppose whatever she said. øantanu agreed to it and married her. Soon after a child was born to them and in the very presence of øantanu, she threw the child into the Gaïgà. As per previous condition øantanu kept mum at this. She threw into the river the seven Aùñavasus, who were born to her in succession. When she was about to throw the last eighth of the Aùñavasus (Dyau) into the river øantanu prevented her. She got angry at this and disappeared with the child. (âdi Parva, Chapter 98).
     9) %<øantanu got back the son.>% Thirtytwo years after, øantanu went hunting again on the banks of the Gaïgà where he saw the river obstructed in its course with arrows by a handsome boy. øantanu did not recognise that the boy was his son, who had been named Devavrata by Gaïgà. Devavrata disappeared after throwing øantanu into an illusion by his magic power. All of a sudden a doubt dawned in his mind whether the boy was his own son, and he called out to Gaïgà to show him the boy. Gaïgà appeared with her son with beautiful ornaments on him and spoke to øantanu thus: "This is Devavrata, the eighth son whom you entrusted to me. He has mastered everything in archery from Vasiùñha, and he is Dyau (the vasu) son of Aïgiras reborn. You may please take charge of him." After saying this she returned to heaven. (âdi Parva, Chapter 100).
     10) Gaïgà and Subrahmaõya. (See under Subrahmaõya).
     11) %<Gaïgà and Bhãùma. (See under Bhãùma).>%
     12) %<Greatness (divine nature) of Gaïgà.>% Mahàbhàrata has (Anu÷àsana Parva, Chapter 26), the following on the greatness of Gaõgà.--
     If, after death, the bones of the dead are deposited in Gaïgà the departed will attain heaven. Even if one had sinned throughout his life he would attain Viùõupàda (heaven) if he worshipped Gaïgà. Bathing in the Gaïgà is as beneficial as performing hundred yaj¤as. As long as the bones of one remain in the waters of the Gaïgà so long will he occupy an honourable seat in heaven. He who has come in contact with its water will shine forth as the sun devoid of all darkness. Places which are not favoured by its waters will become barren like night without the moon and trees without flowers. Gaïgà water is more than enough to satisfy living things in all the three worlds. He who does penance standing on one leg for thousand years, and he who gives up his body in the waters of the Gaïgà are on a par with each other. God attaches more importance to him who has fallen into the Gaïgà than to him, who has performed tapas hanging by his head for a thousand years. He who smears the sand on the banks of the Gaïgà on his body will get the lustre and glow of the devas, and he, who smears the sand on his head will shine forth like the Sun. All the sins of those on whom has blown the air which had come in contact with Gaïgà water will be swept away. It should be known that Gaïgà water can wash off all sins and purify mortals. The Agni Puràõa (Chapter 110) has the following on this subject.
     Through whatever places the Gaïgà flows those places become sublime and sacred. Gaïgà is the refuge of all created beings who aspire for the final good. If Gaïgà is worshipped daily it will save families both on the mother's and the father's side from evil fate. To drink Gaïgà water is better than the observance of a thousand lunar months. If one worships Gaïgà for a month one will derive all the benefits of having performed all the yaj¤as. Even the blind (the ignorant) who worship Gaïgà, will attain equal status with the devas. The sight of Gaïgà, contact with its waters and drinking Gaïgà water will purify people in thousands and lakhs.
     13) %<Gaïgà and Ràdhà.>% Gaïgà is Ràdhà and Kçùõa liquidified into water. Once in goloka Ràdhàdevã attempted to drink Gaïgà dry, who, terror-stricken, hid herself at the feet of ørã Kçùõa, and the whole world experienced difficulties due to non-availability of water. ørã Kçùõa came to know of the situation and made Gaïgà appear again on earth. (Devãbhàgavata, Navama Skandha).
     14) %<Symbols and vehicle of Gaïgà.>% Gaïgà, white in colour rests on makaramatsya (a variety of fish) holding in her hands a pot and lotus flowers. (Agni Puràõa, Chapter 50).
     15) %<Synonyms of Gaïgà used in the Mahàbhàrata.>% âkà÷agaïgà, Bhagãrathasutà, Bhàgãrathã, øailaràjasutà, øaivasutà, Devanadã, Haimavatã, Jàhnavã, Jahnukanyà, Samudramahiùã, Tripathagà, Tripathagàminã.
     16) %<Synonyms of Gaïgà.>%
     "gaïgà viùõupadã jahnutanayà suranimnagà / bhàgãrathã tripathagà trisrotà bhãùmasårapi //" (Gaïgà, Viùõupadã Jahnutanayà, Suranimnagà, Bhàgãrathã, Tripathagà, Trisrotà, Bhãùmaså). (Amarako÷a).

#<GAðGâDATTA># See Bhãùma.

#<GAðGâDVâRA(M)># The place or locality in the Indo-Gangetic plane where the river Ganges falls from the Himàlayas. This place is known as Haridvàra also. arHidvàra has an epic importance.
     (1) It was here that King Pratãpa did tapas. (âdi Parva, Chapter 97, Verse 1).
     (2) Sage Bharadvàja had stayed on the banks of the Gaïgà, at Haridvàra. (âdi Parva, Chapter 129, Verse 33).
     (3) Arjuna visited Haridvàra during his tour or Pilgrimage. (âdi Parva, Chapter 213).
     (4) This is the entrance to heaven. A bath here in the Koñitãrtha is as beneficial as the Puõóarãka Yaj¤a. (Vana Parva, Chapter 34, Verse 27).
     (5) Sage Agastya and his wife Lomapàdà once did tapas here. (Vana Parva, Chapter 97, Verse 11).
     (6) It was here that øiva appeared to Jayadratha, who did tapas. (Vana Parva 72, Verse 24).
     (7) Dakùaprajàpati had once performed tapas at Kanakhala in Haridvàra. (øalya Parva, Chapter 38, Verse 27).
     (8) Those who bathe at Ku÷àvarta, Vilvaka, Nãlaparvata and Kanakhala in Haridvàra will attain heaven. (Anu÷àsana Parva, Chapter 25, Verse 13).
     (9) Bhãùma did the funeral rites of his father at the mouth of the Gaïgà. (Anu÷àsana Parva, Chapter 34, Verse 11).
     (10) Dhçtaràùñra, Gàndhàrã, Kuntã and others died in wild fire in the forest at Gaïgàdvàra, and Yudhiùñhira conducted their funeral rites there itself. (â÷ramavàsika Parva, Chapter 39, Verse 14).

#<GAðGâHRADA(M)># A sacred place on the limits of Kurukùetra. There is a terribly deep whirlpool of the river Ganges here and that depth of the river is considered to be equivalent to three crores of sacred places. (Vana Parva, Chapter 83, and Anu÷àsana Parva, Chapter 25).

#<GAðGâMAHâDVâRA(M)># The particular spot on the Himàlayan peak wherefrom Gaïgà starts. Those who go there die in ice-falls. Only Nara and Nàràyaõa have crossed this place. (Udyoga Parva, Chapter 111, Verse 16).

#<GAðGâSâGARASAýGAMAM># A sacred tãrtha, a bath in which is as beneficial as the performing of ten A÷vamedha yaj¤as. (Vana Parva, Chapter 35, Verse 4).

#<GAðGâSARASVATäSAýGAMA(M)># A sacred tãrtha at Prayàga. Those who bathe in this tãrtha will attain heaven. (Vana Parva, Chapter 48, Verse 38).

#<GAðGâYAMUNâSAýGAMA(M)># A sacred tãrtha in Prayàga. Bathing in the tirtha is as beneficial as performing ten A÷vamedha yaj¤as. (Vana Parva, Chapter 85, Verse 4).

#<GâðGEYA I># See under Bhãùma.

#<GâðGEYA II># Subrahmaõya (See under Subrahmaõya).

#<GAðGODBHEDA(M)># A sacred place where fasting for three nights will give the results of a Vàjapeya yaj¤a, and he who fasts here will become one with the universal soul. (Vana Parva, Chapter 84, Verse 5).

#<GAöITA A># Vi÷vadeva, who used to calculate the course of time and ages. (Anu÷àsana Parva, Chapter 91, Verse 36).

#<GARBHA># A son of Bharata, the son of Duùyanta. Suhotra, Suhotà, Gaya, Garbha and Suketu were the five sons of Bharata. (Agni Puràõa, Chapter 278).

#<GARBHA(M)># The Puràõas have described the views of sages about the origin of àtman in woman's womb. Asitamahàmuni stated the following about the birth of a child to King Janaka. (Brahmàõóa Puràõa. Chapter
     48). Of the seven elements in the human body, viz., Rasa, Rakta (blood), Màüsa (flesh), Medas (fost), Asthi (bone), Majjà (marrow) and øukla (seminal fluid) the last one, øukla, is the most valuable. Brahmabãja (the seed for production) is contained in øukla. From the food we consume, blood and the seminal fluid take their nutrition. The øukla emitted during coitus enters the womb of the woman propelled as it were by Kroùñavàyu. It takes only one night for the øukla to get inextricably mixed with blood in the womb. In that mixing if the proportion of blood is higher, the child born will be girl, and if the proportion of øukla is higher, the offspring will be boy. If blood and øukla are mixed exactly in equal proportions the child will be 'neutral', neither girl nor boy. During the first month of pregnancy the child will be in liquid form. In the second, it solidifies due to the mixing and interplay of heat, cold, air, etc. During the third, holes for eye, ear, etc. become ready and the vein system is formed. In the fourth, head, hands and legs of the child are formed, and it is during this period that the prospective mother develops certain desires. If those desires are not satisfied the child may be born with physical deformities. During the fifth month the hips and bones develop. The various organs get firmer and stronger gradually and fingers appear during the sixth month. It is during the sixth month that hairs on the head and body appear and feelings and emotions originate in the mind. During the seventh month the ten vàyus (winds) on the basis of the nervous system are released, and the child experiences glimpses of its previous existence, and ability to feel pain also is there. During the ninth month due to the force of the wind which effects actual delivery the child gets head down in the womb, and during the tenth month it emerges out of the womb. The child loses its memory about the past because of its contact with the female organ and external wind.
     According to the Agni Puràõa the process is a little different:
     When Jãva (the soul) has entered the womb for rebirth it remains in fluid form during the first month. During the second month it solidifies; in the third month the organs begin to develop, in the fourth month skin, flesh and bones appear, in the fifth month hairs appear, in the sixth month mind is produced, in the seventh month the child will begin to feel pain. The body is covered by a skin (Garbhacarma) and both hands are held above the head in saluting position. If the child is a female it lies in the left side of the mother's womb, if a male on the right and if 'neutral' in the middle of it. From the seventh month the child begins to experience the taste of foods consumed by the mother. During the eighth and ninth month there would be great emotional excitements and upsurges. If the mother suffered from chronic diseases the child also would inherit it. When pregnancy is matured thus, certain winds lead the child down the womb and it gets out through the female organ.
     The child inherits its skin, flesh and heart from the mother. The sex organ, marrow, excretion, sweet and belly are inherited from the father. Head, the nervous system and ÷ukla are the contributions of the àtman. (Agni Puràõa, Chapter 369).

#<GâRDABHI># A son of Vi÷vàmitra who was a brahmavàdã. (Chapter 4, Anu÷àsana Parva, M.B.).

#<GARGA>#
     1) %<Genealogy.>% Descended from Viùõu thus;--Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Puru-Janamejaya-Pràcãnvàn-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdi-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Suhotà-Gala-Garda-Suketu-Bçhatkùatra-Garga.
     2) %<Birth.>% Bçhaspati once approached, on the crest of a wave of lust, Mamatà, his brother's wife who was pregnant then. The child from the mother's womb said 'no' to the move. But, Bçhaspati cursed the child and had his own way with Mamatà. Thus two children developed in her womb. Just after delivering the children the mother went away leaving the child by Bçhaspati behind. The Devas took charge of the forsaken child and named him Bharadvàja. Ultimately they handed over the child (Bharadvàja) to king Bharata, the famous son of Duùyanta. Children had already been born to Bharata by his three wives, but as all of them were found to be immoral the mothers themselves killed them. It was at such a juncture that Bharata got Bharadvàja as adopted son. (Bharadvàja is known by another name also, Vitatha). From Vitatha was born Manyu, from Manyu Bçhatkùetra from Bçhatkùetra Jaya and from Jaya Garga. The famous Rantideva was the grandson of Nara. (the brother of Garga) and son of Saükçti. A son called øani was born to Garga after which he took to Sannyàsa. (Bhàgavata, Da÷ama Skandha, Chapters 20 and 21).
     3) %<Yàdavaguru.>% In course of time Garga became preceptor of the Yàdavas. ørã Kçùõa and Balabhadraràma who had returned to Mathurà from Ambàdi were sent to sage Sandãpani in obedience to the advice of Garga. (Bhàgavata, Navama Skandha).
     4) %<Garga and Mucukunda.>% Garga once visited Mucukunda, son of Màndhàtà at his palace, and very much pleased with the devoted reception accorded to him blessed Mucukunda that one day he would see ørã Kçùõa in person. It was according to this blessing that Mucukunda, while asleep once in a cave had a sight of Kçùõa. (See under Mucukunda).
     5) %<Importance of Garga.>% A number of reputed sage visited ørã Ràma on his return to Ayodhyà from the forest. Amongst them were present Kau÷ika, Yavakrãta, Raibhya, Kaõva and Garga with their numerous disciples. (Uttara Ràmàyaõa).
     6) %<Garga, a scholar in astronomy.>% There is a place called Gargasrota on the banks of river Sarasvatã. Garga did tapas here and discovered some principles of astronomy such as the path of planets, stars etc. He was also the chief astronomer in the assembly of emperor Pçthu. (øànti Parva, Chapter 59, Verse 111).
     7) %<Other information.>% (1) While the great war was raging Garga visited Kurukùetra and advised Droõa to end the war. (Droõa Parva, Chapter 19).
     (2) He advised King Vi÷vàvasu about eternity. (øànti Parva, Chapter 318, Verse 49).
     (3) He spoke about the greatness of the world (Vi÷vamahimà) to Yudhiùñhira. (Anu÷àsana Parva, Chapter 18).

@<[Page 280b]>@

#<GâRGASROTA># See under Garga, Para 6.

#<GARGâYANI># See under Guruparaüparà.

#<GâRGä># A celebrated brahmavàdinã born in the family of Garga.

#<GâRGYA I># (TRIJAòA) GâRGA. A famous sage.
     1) %<Birth.>% He was one of the sons of Vi÷vàmitra. (øloka 55, Chapter 4, Anu÷àsana Parva). (For genealogy see under Vi÷vàmitra). He became gradually the priest of Gudavas. He has written a famous book called Gargasmçti. Vàlmãki Ràmàyaõa mentions that Gàrgya is known as Trijaña also.
     2) %<How he became prosperous.>% Sage Gàrgya had many children. It was while he was staying in the forest with his wife and children that ørã Ràma came to that forest for Vanavàsa. The news of the exile of ørã Ràma spread like wild-fire and many brahmins flocked to the place and ørã Ràma gave them immense riches. Wife of Gàrgya heard the news only late and as soon as she heard the same she called her husband from the fields where he was working and taking away from him the implements sent him post-haste to the place of ørã Ràma. Trijaña as soon as he came to the presence of Ràma told him the purpose of his visit. Huge herds of cows were then grazing on the banks of the Yamunà river. ørã Ràma told Gàrgya to take a stump and throw it with all his strength. He did so and ørã Ràma gave him all the cows grazing up to the place where the stump fell. It was a big lot and Gàrgya became prosperous from that day onwards. (Sarga 32, Ayodhyà Kàõóa, Vàlmãki Ràüàyaõa).
     3) %<Gàrgya's precepts on Dharma.>% The following are the precepts laid down by Gàrgya on Dharma. (1) Be interested always on entertaining your guests, (2) Do not eat meat, (3) Do not give injury to cows and brahmins, (4) Perform yaj¤a with a pure mind and pure body. (M. B. Anu÷àsana Parva, Chapter 127).
     4) %<Gàrgya's place in the line of preceptors.>% Vyàsa expounded the Vedas to Vedamitra, Saubhari and øàkalya. øàkalya taught what he learnt to Vàtsyàyana, Maudgalya, øàli, âdi÷i÷ira, Gokhali and Yàtukarõa, Yàtukarõa taught Nirukta to Bàùkala, Krau¤ca, Vaitàla, and Vãraja. Bàùkala combined all the other branches together and made 'Bàlakhilya÷àkhà' and taught it to Bàlàyini, Gàrgya and Saüsàra. The ègvedàcàryas are those from Vyàsa to Saüsàra. (Bhàgavata, Da÷ama Skandha).
     5) %<Indrasabhà and Gàrgya.>% Gàrgya was a shining member of the Indrasabhà. (øloka 18, Chapter 7, Sabhà Parva, M. B.).

#<GâRGYA II># See under Bàlàki.

#<GâRGYA(M)># A place of habitation of ancient Bhàrata. This place was captured by ørã Kçùõa. (Chapter 11, Droõa Parva).

#<GâRHAPATI I># An agni (fire). (øloka 6, Chapter 74 âdi Parva).

#<GâRHAPATI II># One of the seven fathers. The seven fathers are: Vairàjas, Agniùvàttas, Gàrhapatis, Somapas, Eka÷çïgas, Caturvedas and Kalas. (Chapter 11, Sabhà Parva, M.B.).

#<GâRHASTYA># The Gçhasthà÷rama a stage in life when you live with your family as a house-holder. The true dharma of a householder is to live with what he gets by doing the duty allotted to him. He should feed pilgrims and should not appropriate to himself what belongs to others unless and until it is given to him. (øloka 3, Chapter 31, âdi Parva).

#<GARIúòHA># A sage worshipping Indra in his assembly. (Sabhà Parva, Chapter 7, Verse 13).

#<GARUôA># King of birds.
     1) %<Genealogy.>% Descended from Viùõu thus:--Brahmà -Marãci--Ka÷yapa--Garuóa.
     2) %<Birth.>% Ka÷yapa, grandson of Brahmà and son of Marãci married the eight daughters of Dakùa called Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu and Analà. And to Tàmrà five daughters were born, viz. Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. Out of the five women Krau¤cã became mother of the owls, Bhàsã delivered the bhàsas (types of birds) and from øyenã were born vultures and kites. Haüsa, Kalahaüsa, Koka etc. are children of Dhçtaràùñrã. From øukã was born Nalà and from Nalà, Vinatà; Aruõa and Garuóa were the two sons born to Vinatà. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 15).
     There is a story in the Mahàbhàrata about the birth of Aruõa and Garuóa. Ka÷yapa who was much pleased with the service of Vinatà and Kadrå asked them to select any boon they desired. Kadrå chose to have a thousand nàgas as her children while Vinatà chose to have two sons more powerful and heroic than the thousand sons of Kadrå. After granting them the boon Ka÷yapa retreated into the forest.
     After some time Kadrå laid thousand eggs and Vinatà two eggs. Both of them kept their eggs in hot pots. In the 500th year the eggs of Kadrå hatched and thousand serpents of various kinds emerged out of them. But Vinatà's eggs did not hatch yet, and the sight of Kadrå playing with her children pained Vinatà much. She, therefore, broke open one of her eggs in secret, and a half-grown child stepped out of it. That child was Aruõa. Aruõa got angry that Vinatà forced open the egg prematurely. He told her that as punishment thereof she would become a slave of Kadrå. But, Aruõa granted her redemption from the curse thus: After another 500 years the remaining egg of yours will hatch and a son endowed with exceptional power and prowess will be born to you. He will liberate you from slavery." After telling his mother so much Aruõa rose to the sky where he became the charioteer of the Sun. (âdi Parva, Chapter 16. See also Para 6 infra).
     After 500 years the egg broke itself open and out came Garuóa with blazing effulgence, and he rose up in the sky. His body glowed like the sun. The Devas who got themselves dimmed by his effulgence asked Agnideva the reason therefor. Agnideva told them about the birth of Garuóa and also that he was equally effulgent as himself (Agnideva). Then all of them went to Garuóa and lavished on his head all possible blessings, and Garuóa, as requested by them, controlled his effulgence and returned to his mother. (âdi Parva, Chapter 23).
     3) %<Slavery of Vinatà:>% The churning of the Milk-ocean was done before Garuóa was born. Indra got a horse named Uccaiþ÷ravas from the Ocean of Milk. Between Kadrå and Vinatà a dispute arose as regards the colour of the horse's tail, Kadrå saying that it was black while Vinatà asserted that it was white. They further agreed to test the colour the next day, betting that she who was proved to be wrong would become the slave of the victor. As the nàga sons of Kadrå hung on to the tail of the horse the tail appeared to be black and Vinatà lost the bet and became Kadrå's slave.
     It was at this juncture that Garuóa was born, and he felt highly mortified to find his mother working as a slave of Kadrå.
     Kadrå and her nàga sons once ordered Vinatà to carry them to the nàga residence in the middle of the ocean, called Ràmaõãyaka (Ramaõam). Accordingly Vinatà carrying Kadrå on her shoulders and Garuóa carrying Kadrå's sons on his shoulders rose up in the sky. But, Garuóa did not relish the slavish work, and he, carrying with him the nàgas, flew up to the sun's orbit. The nàga children fainted due to the excessive heat. But, on the request of Kadrå Indra sent heavy rain and the nàgas regained consciousness. By then they had reached Ràmaõãyaka island.
     4) %<Attempt at freeing Vinatà from thraldom.>% Garuóa, extremely pained at the pitiable plight of his mother, one day asked Kadrå what price she and her children demanded for freeing Vinatà from slavery, and Kadrå demanded Amçta from Devaloka as the price. Garuóa decided to get it and informed his mother about his decision to fly to Devaloka. But, what about food till he reached Devaloka? Vinatà solved the problem by advising Garuóa to eat the niùàdas he will meet on his way to Devaloka at the island called Niùàdàlaya, at the same time specially forbidding him from eating on any account, brahmins who might be there, at Niùàdàlaya. How to distinguish brahmins from others, queried Garuóa, and his mother replied by pointing out that the brahmin will burn the throat of him who tries to eat him, like fire. Then Vinatà blessed her son that his wings would be protected by Vàyu, the lower half of his body by sun and moon, the rest of the body by the Vasus and the head by Agni. She also promised to wait there till her son returned.
     5) %<Garuóa to Devaloka.>% After saluting his mother Garuóa set out on his quest for Amçta. All the fourteen worlds shook at the lashing of his wings. He reached Niùàdàlaya, where while consuming whole lots of Niùàdas a brahmin and his wife also happened to get into his throat. Garuóa felt their presence immediately in his throat and requested them to get out of his mouth. Accordingly they got out and also blessed Garuóa, who continued on his journey.
     Next Garuóa reached the forest where his father Ka÷yapa was engaged in tapas. He told him about his mission and requested him for something to eat. Ka÷yapa replied thus:--"You see a pool wherein an elephant and a tortoise are living for long as enemies. Long ago two brothers Vibhàvasu and Supratãka quarrelled over their paternal wealth and at the height of it Vibhàvasu cursed Supratãka to become an elephant when Supratãka pronounced the counter curse that Vibhàvasu should turn out to be a tortoise. You, my son Garuóa may eat that elephant and tortoise. May your journey for Amçta be crowned with success.
     Now, Garuóa after saluting his father, flew up in the sky carrying in his beak the elephant and the tortoise from the pool. As trees were falling uprooted due to the terrific vibrations caused by the lashing of his wings Garuóa did not find a convenient place to sit down to eat his food. While continuing the journey Garuóa saw a big tree, its branches spread out in a circumference of a hundred yojanas. But, as soon as Garuóa set foot on a branch of the tree it (branch) crumbled down. On that broken branch were the sages called Bàlakhilyas doing tapas hanging their heads down. Fearing that the sages might fall down Garuóa continued his flight holding in his beak the torn branch of the tree. But he could not find a safe place to deposit the branch with the sages. So he came again to Mount Gandhamàdana and saw Ka÷yapa, who apologised to the Bàlakhilyas on behalf of his son and also explained to them about his mission. The Bàlakhilyas were pleased and they left the place for the Himàlayas. As advised by Ka÷yapa Garuóa deposited the branch of the tree on an uninhabited mountain peak. Garuóa ate the elephant and the tortoise there, and therefrom flew to Devaloka (âdi Parva, Chapter 29, 30).
     6) %<Bàlakhilyas cursed Indra.>% Even before the arrival of Garuóa ill omens began appearing in Devaloka. Indra asked Bçhaspati for explanation about the ill omens. Bçhaspati with his divine eyes saw Garuóa approaching Devaloka for Amçta, and he told Indra about Garuóa born out of the powers of the tapas of Ka÷yapa and the Bàlakhilyas. He also told that such a fate as the present one befell Indra due to a curse of the Bàlakhilyas. Indra and the other Devas stood guard over the pot of Amçta ready to repel all possible attacks.
     There was a reason for Garuóa's birth from the powers of the tapas of the Bàlakhilyas, and also for Indra to be put into the present predicament due to the curse of the Bàlakhilyas. Ka÷yapaprajàpati, a long time ago, began a terrific yaj¤a for a son, and Indra and the Bàlakhilyas who numbered more than 60,000 were deputed by Ka÷yapa to collect firewood for the yaj¤a. The Bàlakhilyas were only of the size of a thumb, and Indra who very easily collected all the firewood needed for the yaj¤a laughed at the tiny Bàlakhilyas who were carrying small twigs etc. for firewood. Angered at the insult the Bàlakhilyas removed themselves to another place nearby and began a yaj¤a directed against Indra who alarmed at it sought the help of Ka÷yapa who then held peace talks with the Bàlakhilyas. They transferred their yàga÷akti (yàj¤ic powers) also to Ka÷yapa and agreed to be satisfied with the condition that as the result of Ka÷yapa's yaj¤a a son should be born to him, who (the son) would defeat Indra. Thus, for the time being Indra escaped from the wrath of the Bàlakhilyas. After the yaj¤a was over Vinatà came to Ka÷yapa and he blessed her with a son wishing that he should become exceptionally strong and powerful, and that was Garuóa. (âdi Parva, Chapter 30).
     7) %<Amçtakala÷àpaharaõam. (The pot of nectar carried away).>% Garuóa approached the pot of nectar, and Vi÷vakarmà who attacked him first was felled to the ground. The dust storm raised by the waving of Garuóa's wings blinded everybody. The Devas and Indra, nay, even the sun and the Moon lined up against Garuóa, but he defeated them all, and entered the particular place where the pot of nectar was kept. Two terrific wheels were rotating round the pot and they would cut into mince-meat anybody who tried to lay hands on the pot and a machine circled the wheels. Below the wheels were two monstrous serpents with glowing eyes and protruding tongues like flashes of fire, and the serpents never closed their eyes. The very look with those eyes was enough to poison anyone to death. Garuóa blinded those eyes by raising a torrent of dust, pierced them in the middle with his beak and and through the hole, his body reduced to such a tiny shape, went nearer to the pot. He destroyed the wheels and the machine, and carrying the pot of nectar in his beaks rose to the sky shielding the light of the sun by his outspread wings. Mahàviùõu, who became so much pleased with the tremendous achievements of Garuóa asked him to choose any boon. Garuóa requested Viùõu that he should be made his (Viùõu's) vehicle and rendered immortal without his tasting amçta. Both the boons were granted.
     8) %<Garuóa and Indra became friends.>% Indra hit with the Vajra (his special weapon) the wings of Garuóa who was returning from Viùõu. It did not wound his body, but a feather of his fell in the atmosphere. Everybody who saw the feather acclaimed Garuóa as Suparõa (he with the good wings). Indra was wonder-struck, and he approached Garuóa and requested that they should be friends in future and the pot of nectar be returned. Garuóa replied that the nectar would be returned if he was granted the power to make nàgas his food, and Indra blessed him that he would live by consuming nàgas. And then Garuóa told Indra thus: "I took this pot of amçta not for my own use. The nàgas cheated my mother and made her a slave, and she will be freed if only this pot of nectar is given to them (nàgas). You may snatch off the pot from the nàgas; I shall not object to it."
     Indra and Garuóa thus became friends and the former followed Garuóa on his way back home.
     9) %<Garuóa handed over the pot of amçta to the nàgas and Indra cheated them of it.>% Garuóa handed over the pot of nectar to the nàgas, who on the suggestion of the former placed the pot on darbha grass spread on the ground. Also, in accordance with Garuóa's advice that they should take a purificatory bath before tasting the amçta the nàgas went out to have the bath, and in their absence Indra carried off the pot of nectar back to Devaloka. Failing to find the pot of nectar on their return from bath the aggrieved nàgas licked the darbha on which the pot was placed with the result that their tongues were cloven into two. It was from that day onwards that the nàgas became double-tongued (dvijihvas). And, thus Garuóa redeemed his mother from slavery. (âdi Parva, Chapter 34).
     10) %<The fig tree which Garuóa broke with his beaks and Laïkà.>% It has been noted above that Garuóa on his way to Devaloka rested on a fig tree. That fig is called Subhadra in Vàlmãki Ràmàyaõa.
     Ràvaõa saw the fig tree around which sages were sitting and which bore marks made by Garuóa sitting thereon. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 35, Verse 26).
     There is some connection between this tree and Laïkà. Garuóa had, as directed by Ka÷yapa, deposited in the sea the branch of the tree on which the Bàlakhilyas hung in tapas and with which Garuóa flew hither and thither fearing about the safety of the Bàlakhilyas. At the spot in the sea where the branch was deposited sprang up an island like the peak of a mountain. It was this island which in after years became reputed as Laïkà. (Kathàsaritsàgara, Kathàmukhalaübaka, Taraïga 4).
     11) %<Garuóa, Saubhari and Kàliya.>% Garuóa had always entertained great hatred against the nàgas, and now Indra's permission having been obtained by him to eat the nàgas for food, Garuóa decided to launch a regular nàga-hunting expedition. He began eating the nàgas one by one. Alarmed at this the nàgas planned for their security in a conclave, and approached Garuóa with the proposal that one nàga would go to him daily to serve as his food instead of his indiscriminate killing of them. Garuóa accepted their proposal. After some time the nàgas proposed to Garuóa that they would conduct a sarpa-bali (sacrifice of serpents) and submit the food got out of the bali to him so that his nàgahunting might be stopped for ever. Garuóa agreed to this also. According to the new agreement daily one nàga began going to Garuóa with the food got out of the bali.
     But Kàliya alone did not agree to the programme as he did not recognise Garuóa to be superior to him in power. And, Garuóa, who wanted to teach the haughty Kàliya a lesson challenged him to fight, and the fight took place in river Kàlindã, Kàliya's abode. During the fight the lashing of Garuóa's wings raised the water in Kàlindã up in the sky and it drenched the sage Saubhari all over, who was performing tapas on the banks of Kàlindã. Saubhari cursed that the body of Garuóa be shattered into a thousand pieces if ever he entered that area in future, and thenceforth the place became a prohibited area for Garuóa. During after years Kàliya was put up at this place.
     A kadamba tree alone outlived the eflect of the poison of Kàliya. The tree could outlive the deadly poison because Garuóa had rested on it on his way back from Devaloka with amçta. (Bhàgavata da÷ama økandha).
     12) %<Relationship of Garuóa with the kings of the solar dynasty.>% King Sagara of the solar dynasty was married to Sumati, the elder sister of Garuóa, and there is a story behind the marriage.
     There was once a king called Subàhu in the solar dynasty. He married one Yàdavã, but for many years they had no issues. Yàdavã had become old by the time she conceived a child as the result of many yaj¤as etc. But, Subàhu's other wives, viz. co-wives of Yàdavã, did not like the prospects of Yàdavã becoming a mother. They administered poison to her with the result that Yàdavã did not deliver in time, but continued as a pregnant woman for seven years. The sad couple, for their mental relief went into the forest and lived as disciples of a sage called Aurva. But Subàhu died rather soon and Yàdavã prepared herself to follow him in the funeral pyre. But, the sage Aurva prevented her from self immolation speaking to her thus: "You shall not act rashly. The child in your womb will become a famous emperor and rule over the whole world."
     Yàdavã yielded to the sage's advice and did not court death, and soon afterwards she delivered a son, and he was named Sagara, which meant "he who was affected by poison even while he was in the mother's womb. It was this child who, in later years, became reputed as emperor Sagara.
     Sagara married the elder sister of Garuóa when he was living as a boy in Aurva's à÷rama, and there is a story behind the marriage, a story which related to the time when Garuóa was not born.
     Vinatà, mother of Garuóa, while she was working as the slave of Kadrå, one day went into the woods to collect firewood for her mistress. In the terrible rain and storm that ensued, Vinatà lost her track and wandered in the forest for many days before she could take shelter in the à÷rama of a Sannyàsin. The pious man felt sorry for poor Vinatà and blessed her that a son, who would be able to win freedom for her would be born to her. Garuóa was the son thus born to her.
     Before the birth of Garuóa when Ka÷yapa and Vinatà were living together with their daughter Sumati the boy sage Upamanyu, son of Sutapas, went to them and told Ka÷yapa thus: "While touring round the earth I worshipped the pitçs at Gayà and I have been told that they (Pitçs) would get redemption only in case I married and became a father. I, therefore, request you to please give your daughter Sumati to me as wife. Vinatà did not relish this proposal. Upamanyu got angry at the rejection of his offer and cursed Vinatà saying that if Sumati was given in marriage to any other brahmin boy she (Vinatà) would die with her head broken into pieces.
     It was during this period when Vinatà was in a fix about the marriage of Sumati that Garuóa was born to her. He also thought over the problem and argued like this: the curse is only against a brahmin boy marrying my sister Sumati; why not Sumati be given in marriage to a Kùatriya; but where to find an eligible Kùatriya boy? At this stage Vinatà asked him to go and meet the Sannyàsin, who had promised her an illustrious son, in the forest and this Sannyàsin directed Garuóa to Aurva, for advice and guidance. When Garuóa met Aurva and sought his advice about the marriage of his sister, the sage thought that the context offered a very good bride to Sagara. And, according to Aurva's advice Sumati was married to Sagara, and thus Garuóa became related to the Kings of the Solar dynasty. (Brahmàõóa Puràõa, Chapters 16, 17 and 18). The Sixty thousand sons born to Sagara by Sumati were reduced to ashes in the fire which emanated from the eyes of Kapila. (See Kapila). When Aü÷umàn, the grandson of Sagara was going around the world to find out these 60,000 sons he met Garuóa on the way, and it was he who advised that the waters of Gaïgà should be brought down on earth so that the dead sons of Sagara might get spiritual redemption. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Chapter 41).
     13) %<Garuóa's conceit laid low.>% A very beautiful daughter, Guõake÷ã, was born to Màtali, the charioteer of Indra. In the course of his search for a suitable husband for Guõake÷ã he came to Pàtàlaloka in the company of Nàrada, and there Màtali selected a noble nàga called Sumukha as his prospective son-in-law. But a month before Garuóa had eaten Sumukha's father Cikara, and he had also given notice to Sumukha that within a month's time he too would be eaten.
     Nàrada and Màtali met Sumukha at the abode of his grandfather âryaka, who was very glad to marry his grandson to Màtali's daughter. But, the threat of Garuóa that he would eat Sumukha before the month was over stared them all cruelly in their face. So, they appealed to Indra for a solution to the problem, in the presence of Mahàviùõu. Indra gave an extension of life to Sumukha and he wedded Guõake÷ã. The marriage enraged Garuóa so much that he went to Indra's assembly and insulted both Indra and Viùõu at which Viùõu extended his right hand to Garuóa asking him whether he could hold the hand. And, when Garuóa placed Viùõu's hand on his head he felt as if the whole weight of the three worlds was put on the head. Garuóa admitted his defeat. Mahàviùõu thus laid low the conceit of Garuóa. (Udyoga Parva, Chapter 105).
     14) %<Garuóa helped Gàlava.>% Gàlava was a disciple of Vi÷vàmitra. Once Dharmadeva, to test Vi÷vàmitra, went to his à÷rama disguised as Vasiùñha and asked for food. As there was no ready-made food at the à÷rama just then, Vi÷vàmitra naturally took some time to cook new food, and he went with it, steaming hot, in a plate to the guest. Saying that he would return within minutes and receive the food, the guest (Dharmadeva) left the place, and Vi÷vàmitra stood there with the plate in hand awaiting the return of the guest. He had to remain standing thus for one hundred years, and during this whole period it was Gàlava who stood there looking after his guru. When hundred years were completed Dharmadeva returned to Vi÷vàmitra and accepted his hospitality, and then only could the latter take some rest.
     Vi÷vàmitra blessed Gàlava, and now it was time for him to leave the à÷rama. Though Vi÷vàmitra told that no gurudakùiõà (tuition fee) was required Gàlava persisted in asking him what fee or present he wanted. Vi÷vàmitra lost his temper and told Gàlava that if he was so very particular about gurudakùiõà, eight hundred horses all having the colour of moon, and one ear black in colour might be given as dakùiõà. Gàlava stood there aghast at the above pronouncement of his preceptor, when Garuóa happened to go over there and hear from Gàlava about his sad plight. Money was required to purchase horses, but Gàlava was penniless. At any rate Garuóa with Gàlava on his back flew eastwards and reached èùabhaparvata and they rested on a peak of it. There the Brahmà woman, øàõóilã was engaged in tapas and she served them with food. After food Garuóa spoke disparagingly about øàõóilã. Garuóa and Gàlava slept that night on the floor, but when they woke up in the morning lo! Garuóa was completely shed of his feathers. Garuóa stood before øàõóilã, his head bent in anguish. øàõóilã blessed Garuóa, who then got back his old feathers.
     Continuing their journey Garuóa and Gàlava reached the palace of the very rich King, Yayàti. Garuóa introduced Gàlava to Yayàti, who found it difficult to get 800 horses for Gàlava. But, Yayàti gave his daughter Màdhavã to Gàlava saying that he might give her to any King and get money enough to purchase 800 horses. After thus showing the means to get money to Gàlava, Garuóa returned home.
     Gàlava gave Màdhavã first to King Harya÷va of Ayodhyà, then to King Divodàsa of Kà÷ã and next to King U÷ãnara of Bhoja and got from them two hundred horses each, and he submitted the horses and also Màdhavã in lieu of the balance of two hundred horses to Vi÷vàmitra as dakùiõà. A son called Aùñaka was born to Vi÷vàmitra by Màdhavã, who had been granted a boon that she would not lose her youth and beauty even though she lived with any number of people. (Udyoga-Parva Chapter 108).
     15) %<Fight between Garuóa and Airàvata.>% ørã Kçùõa once went to Devaloka and plucked the Pàrijàta flower from the garden Nandana, and this led to a fight between Indra and Kçùõa in which Garuóa also joined. Garuóa directed his main attention on Airàvata which, at his blows, fainted and fell down. (Harivaü÷a, Chapter 73).
     16) %<Defeated by Vàsuki.>% To churn the Milk-Ocean the Devas and Asuras decided to use Mount Mandara as the shaft and Vàsuki as the rope to rotate the shaft. The attempts of the Devas, the Asuras and the Bhåtagaõas of øiva failed to uproot and bring with them the mountain, when Garuóa, at the instance of Viùõu brought the mountain as easily as a kite carries a frog. Again, when others failed to bring Vàsuki from nàgaloka Garuóa went and asked the nàga chief to follow him to the ocean of Milk. Vàsuki replied that if his presence was so indispensable he must be carried over there. Then Garuóa caught the middle part of Vàsuki in his beak and rose in the air. But, even though Garuóa rose beyond the horizon, when he looked down half of Vàsuki still remained on the ground. Garuóa then tried to fold Vàsuki into two and carry it, but, again to no purpose. Disappointed and humiliated Garuóa returned without Vàsuki. Afterwards Vàsuki was brought to the ocean of Milk by øiva's hand stretched down into Pàtàla. (Kamba Ràmàyaõa, Yuddha Kàõóa).
     17) %<Bhãma went in search of the Saugandhika flower on account of Garuóa.>% While, in the course of their exile in the forest, the Pàõóavas were put up at the à÷rama of maharùi ârùñiùeõa, Garuóa picked up from the depths of the sea one day a nàga called èddhimàn, and due to the vibration caused by the lashing of Garuóa's wings Kalhàra flowers from the garden of Kubera were flown to the feet of Pà¤càlã. She wore the fragrant flowers in her hair saying that if she were to have good flowers, wind had to bring them. Since there was a mild and veiled insinuation in that statement that Bhãma was inferior to the wind the former did not appreciate that comment by Pà¤càlã. And so he rushed to Mount Gandhamàdana to collect Kalhàra flowers. (Vana Parva, Chapter 106).
     18) %<Garuóa saved Uparicaravasu.>% Once a controversy started between the Devas and the brahmins, the former advocating the use of goat's flesh in performing yaj¤as while the brahmins contended that grains were sufficient for the purpose. Uparicaravasu, who arbitrated in the debate spoke in favour of the Devas, which the brahmins did not like, and they cursed Vasu to fall from the sky into the pits of the earth. This curse was countered by the Devas blessing him that as long as Uparicaravasu remained on earth he would not feel hungry and that he would regain his old form due to the blessings of Mahàviùõu. Vasu prayed to Viùõu, who sent Garuóa to the former, and Garuóa carried Vasu to the sky on his wings. Thus Vasu became again Uparicaravasu. (øànti Parva, Chapter 338).
     19) %<Other information about Garuóa.>% (1) A dànava once stole away the crown of øçã Kçùõa who was on a visit to Mount Gomanta. Garuóa retrieved it from the dànava and returned it to Kçùõa. (Bhàgavata, Da÷ama Skandha).
     (2) The monkeys who searched for Sãtà visited the house of Garuóa also. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Canto 40, Verse 39).
     (3) Garuóa had married the four daughters of Dakùaprajàpati. (Bhàgavata, 6th Skandha).
     (4) He had a son named Kapota. (Udyoga Parva, Chapter 101),
     (5) During the Ràma-Ràvaõa war Lakùmaõa, Sugrãva and all the monkeys swooned hit by the nàgàstra of Indrajit. ørã Ràma then thought of Garuóa, who at once came down on earth and bit away the nàgapà÷a. (Kamba Ràmàyaõa Yuddhakàõóa).
     (6) Garuóa was present at the birth-day celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 50).
     (7) At the birth of Subrahmaõya Garuóa submitted his own son, Mayåra, as a present. (Anu÷àsana Parva, Chapter 86, Verse 21).
     20) %<Synonyms for Garuóa.>%
     Garutmàn Garuóas Tàrkùyo Vainateyaþ Khage÷varaþ Nàgàntako Viùõurathaþ Suparõaþ Pannagà÷anaþ. (Garutmàn, Garuóa, Tàrkùya, Vainateya, Khage÷vara, Nàgàntaka, Viùõuratha, Suparõa, Pannagà÷ana. (Amarako÷a).
     21) %<Names used in the Mahàbhàrata to represent Garuóa.>% Aruõànuja, Bhujagàri, Garutmàn, Kà÷yapeya, Khagaràñ, Pakùiràja, Patagapati, Patage÷vara, Suparõa, Tàrkùya, Vainateya, Vinatànandavardhana, Vinatàsånu, Vinatàsuta, Vinatàtmaja. (For story regarding how Garuóa stopped eating nàgas see under Jãmåtavàhana).

#<GARUôAPURâöA># One of the eighteen Mahàpuràõas. This is believed to be a narration to Garuóa by Mahàviùõu. There are eight thousand ÷lokas in it. There is an opinion that only the Tàrkùyakalpa is of Viùõu. The theme of the Puràõa is the birth of Garuóa from Brahmàõóa. If this Puràõa is given as a gift it should be given along with the image of a swan in gold. (Chapter 272, Agni Puràõa).

#<GARUôAVYæHA># A system of arranging soldiers on the battlefield in the shape of Garuóa.

#<GATITâLI># A warrior of Skandadeva. (øalya Parva, Chapter 45, Verse 67).

#<GâTRA># A maharùi, the son of Vasiùñha, who had by ærjjà seven èùis called Rajas, Gàtra, æçdhvabàhu. Savana, Alaghu, øukra and Sutapas. (Agni Puràõa, Chapter 20).

#<GAURA(M)># A mountain in the Ku÷a island. (Bhãùma Parva, Chapter 12, Verse 4).

#<GAURAMUKHA># A son of sage øamãka. It was øamãka's son øçïgã, who cursed Parãkùit to death by snake-bite. (See Parãkùit). øçïgã cursed that Parãkùit, who had thrown a dead snake on the neck of his father while in meditation, would be bitten to death by snake within seven days. øçïgã sent word about the curse through his disciple Gauramukha to Parãkùit. (âdi Parva, Chapter 42, Verses 14-22).

#<GAURAPRABHA># Son born to øuka (Vyàsa's son) by his wife Pãvarã. øuka had four sons called Kçùõa, Gauraprabha, Bhåri and Deva÷ruta and a daughter Kãrti. (Devãbhàgavata, Prathama Skandha).

#<GAURAPèúòHA># A royal sage who worships Yama at his sabhà (assembly). (Sabhà Parva, Chapter 8, Verse 21).

#<GAURAøIRAS># A sage of ancient days, who worshipped Indra in his assembly. (Sabhà Parva, Chapter 7, Verse 11).

#<GAURAVâHANA># A King, who was present at the ràjasåya sacrifice of Yudhiùñhira. (Sabhà Parva, Chapter 34, Verse 12).

#<GAURä I># See Pàrvatã.

#<GAURä II># A female attendant (Devã) of Pàrvatã. (Vana Parva, Chapter 231, Verse 48).

#<GAURä III># Wife of Varuõa. (Udyoga Parva, Chapter 117, Verse 9).

#<GAURä IV># An Indian river. (Bhãùma Parva, Chapter 9, Verse 25).

#<GAURäøA># A royal sage and a member of Yama's assembly. (Sabhà Parva, Chapter 8, Verse 18).

#<GAURäøIKHARA(M)># A sacred place on the Himàlayas. A bath in Sthànakuõóa here brings the same benefits as are derived from the performance of Vàjapeya and A÷vamedha sacrifices. (Vana Parva, Chapter 84, Verse 151).

#<GAUTAMA 1>#
     1) %<General Information>% The Puràõas record about a sage called Gautama though nothing is known about his genealogy. Yet the genealogy of his wife Ahalyà is available. See under 'Ahalyà'.
     2) %<Sons of Gautama.>% The eldest son of Gautama was øatànanda. (øloka 2, Sarga, 51, Bàla Kàõóa, Vàlmãki Ràmàyaõa). Gautama had two sons. øaradvàn and Cirakàrã. øaradvàn was born with arrows in his hand. (øloka 2, Chapter 130, âdi Parva). Cirakàrã used to ponder over everything before he acted and so all his actions were delayed. He got his name Cirakàrã. (Chapter 266, Sabhà Parva). øaradvàn was known as Gautama also. That was why Kçpa and Kçpã, children of øaradvàn were known as Gautama and Gautamã. (øloka 2, Chapter 129, âdi Parva). Besides these, Gautama had a daughter of unknown name. There is a reference to this girl in ÷loka 11 of Chapter 56 of A÷vamedha Parva. It is reported that this daughter wept when Utaïga a disciple of Gautama came to the à÷rama with a huge load of firewood on his head. In Chapter 4, of Vàmana Puràõa there is a reference to a few other daughters of Gautama, namely, Jayà, Jayantã and Aparàjã.
     3) %<An attempt to kill Ahalyà.>% Once when Gautama was away from the à÷rama Indra came there as a guest. Considering it as her duty to treat a guest of her husband properly during his absence Ahalyà received him well and gave him fruit to ease his tiredness. Indra went back. Gautama on knowing this on his return suspected the chastity of his wife and calling his son Cirakàrã to his side asked him to cut off her head. After giving the order Gautama went to the forests.
     Cirakàrã had a peculiar nature. He will ponder over things deeply before taking any action. He knew he must obey the orders of his father but killing one's own mother was a greater sin than disobeying a father. Weighing the merits and demerits of the act Cirakàrã sat thinking without doing anything.
     Gautama when he reached the forest thought again about Ahalyà and her crime. After all what has she done? A guest came to the à÷rama and as duty bound she welcomed him. It was indeed a great sin to have killed her by her own son. Immersed in thoughts of this kind, sad and repentant, Gautama returned to the à÷rama to find Cirakàrã sitting silently deeply engrossed in thoughts. On seeing his father Cirakàrã was perplexed and he explained to his father about the good and bad effects of his order. Gautama was pleased at this and he blessed him with long life.
     4) %<How the disciple Utaïga was tested.>% Utaïga was the best of the disciples of Gautama. So even when all the other disciples were sent away Gautama asked Utaïga to continue as a disciple which Utaïga did most willingly. The disciple became old with grey hairs. Then taking pity on him Gautama received gurudakùiõà from Utaïga and sent him away with blessings. (For details see under 'Utaïga').
     5) %<Curse of Ahalyà.>% Indra became a lover of Ahalyà and slept with her. Gautama coming to know of that cursed both Indra and Ahalyà. (For details see under Ahalyà).
     6) %<Other details regarding Gautama.>%
     (i) Kalmàùapàda, King of Ayodhyà. lived for twelve years as a demon following a curse of Vasiùñha. At last he took refuge in Gautama and following his advice went to Gokarõa and doing penance there to propitiate øiva attained mokùa. (øivaràtri Màhàtmya).
     (ii) It was sage Nodhas, alias Gautama, who composed Såkta 58, Maõóala one of ègveda.
     (iii) Lakùmaõa, brother of ørã Ràma, constructed a palace called Vaijayanta near the à÷rama of Gautama. (Uttara Ràmàyaõa).
     (iv) Gautama is one of the seven sages (saptarùis (øloka 50, Chapter 133, Anu÷àsana Parva).
     (v) Gautama sat in the court of Brahmà and worshipped Brahmà. (M.B. Sabhà Parva).
     (vi) Gautama once blessed Dyumatsena, father of Satyavàn, and said that he would regain his eyesight. (øloka 11. Chapter 298, Vana Parva).
     (vii) When the war between the Pàõóavas and Kauravas broke out Gautama went to the Kurukùetra battlefield and advised Droõa to stop the battle. (øloka 36, Chapter 190, Droõa Parva).
     (viii) Gautama was also one of the many sages who visited Bhãùma while he was lying on his bed of arrows.
     (ix) Once Gautama built a hermitage on the top of the mountain Pàriyàtra and did penance there for sixtythousand years. Kàla, the God of time, then appeared before him and Gautama received him well and sent him away. (øloka 10, Chapter 47, øànti Parva).
     x) Once Gautama turned the moustache of Indra green by a curse for showing disrespect to him. (øloka 23, Chapter 352, øànti Parva).
     (xi) When Gautama was born, there was such brilliance that the surrounding darkness was removed and so the boy was named Gautama (Gau=light rays, Tamas=darkness) to mean the remover of darkness. (øloka 94, Chapter 93, Anu÷àsana Parva).
     (xii) Once Gautama instructed the King Vçùàdarbhi on the evil of accepting rewards for good deeds. (øloka 42, Chapter 93, Anu÷àsana Parva).
     (xiii) Gautama was also one among the rùis who swore that they were not involved in the theft of the lotuses of the sage Agastya. (øloka 19, Chapter 94, Anu÷àsana Parva, M.B.).

#<GAUTAMA II># A brahmin who was a member of the court of Yudhiùñhira. He was a member of Indrasabhà also. This Gautama while he was living in Girivraja had sexual relations with a øådra woman from the country of U÷ãnara and a son was born to them named Kakùivàn. (ølokas 17, 18 and 3 of Chapters 4, 7 and 21 respectively of Sabhà Parva, M.B.).

#<GAUTAMA III># An ascetic of great erudition. He had three sons named Ekata, Dvita and Trita. (See under 'Ekata'). (øloka 79, Chapter 36, øalya Parva).

#<GAUTAMA IV># Another ascetic of great virtue. Once when this Gautama was going through the forest he saw an elephant babe lying wearied. He took it to his à÷rama and brought it up. When it became a full grown elephant Indra disguised as the emperor Dhçtaràùñra came to take it away secretly. Gautama found it out and then he was offered thousand cows and much wealth in lieu of the elephant. But Gautama refused to part with the elephant. Pleased with his extreme affection for his dependant, Indra took both Gautama and the elephant to heaven. (Chapter 102, Anu÷àsana Parva).

#<GAUTAMA># V. An ungrateful brahmin. He was born in Madhyade÷a. He left his parents and after travelling in many lands he came to a country of foresters. The foresters received him with respect and he lived in a hut of the foresters and married a lady from among them.
     Gautama abandoned his brahminhood and accepted the duties of foresters. He was living like this when another brahmin boy came to that village. He searched in vain for a brahmin house to stay for the night and then knowing that a man born a brahmin but made a forester by his duties was living there he went to his house. Gautama also came there carrying the animals and birds he had hunted down that day. His body was bathed in blood. The brahmin guest felt compassion for Gautama and advised him to leave his trade and go to his house in his country.
     In the morning the brahmin guest went away without taking any food. The advice of his guest kept him thinking. He decided to abandon his life as a hunter and so leaving everything behind he went to the seashore. He met some merchants on the way and while they were travelling together a wild elephant attacked them. Many were killed and Gautama escaping ran swiftly and came to the base of a big banyan tree. He was tired and slept there for a while.
     A big vulture named Nàóãjaügha lived on the top of that banyan tree. He used to go out to worship Brahmà at dusk and when he returned to his abode that day he saw a man lying wearied down below. Gautama attempted to catch the vulture and eat it but the vulture playing a benign host placed before Gautama food for him and made enquiries about him and asked him the purpose of his travels. Gautama told him that he was very poor and that he wanted to acquire some wealth somehow.
     Nàóãjaügha then said that he would get for him enough wealth from the demon-King Viråpàkùa who was an intimate friend of his. Gautama was pleased. The vulture fanned him and sent him to sleep. Next morning Nàóãjaügha sent Gautama to Viråpàkùa and the demon gave Gautama as much gold as he could carry on his shoulders.
     Gautama took the gold as a head load and came back to the base of the banyan tree. Nàóãjaügha came to him and they talked to each other for some time. Gautama who had become a gluttonous flesh eater looked with greed at the fat body of the vulture and in an instant killed it and packed the flesh along with the load of gold and went his way.
     Viråpàkùa did not see Nàóãjaügha for two days and he was worried. He, therefore, sent his son to the banyan tree to look for Nàóãjaügha. When he reached the base of the tree he found to his grief only the bones and feathers of his father's friend. He knew what had happened and he immediately followed the ungrateful brahmin and capturing him brought him to his father bound hand and foot. Viråpàkùa without any mercy cut him into pieces and threw them for the crows to eat. But even the crows would not eat the flesh of such an ungrateful man.
     Viråpàkùa burnt the remains of Nàóãjaügha in a funeral pyre. Devas assembled in the skies to watch the funeral. Then Surabhi sprinkled milk on the funeral pyre and brought back Nàóãjaügha to life. The reborn vulture felt sorry for Gautama and requested Surabhi to restore to life the wretched Gautama also. Gautama also was brought back to life and he embraced Nàóãjaügha. Gautama then went away with his load of gold.
     Gautama returned to øabaràlaya and there married a øådra lady and begot evil sons. The devas were offended at this and cursing him condemned him to hell. (Chapters 168 to 173, øànti Parva).

#<GAUTAMä I># Another name of Kçpi, wife of Droõa. (See under Kçpã).

#<GAUTAMä II># The woman called Jañilà belonging to the family of Gautama is known as Gautamã also. (See under Jañilà).

#<GAUTAMä III># A bràhmaõã whose son succumbed to snake-bite. (See Arjuna).

#<GAUTAMä IV># A river referred to in verse 71, Chapter 165 of Anu÷àsana Parva.

#<GAVâKúA I># A monkey king. A terrific warrior, he helped ørã Ràma with 60,000 monkeys. (Vana Parva, Chapter 283, Verse 4).

#<GAVâKúA II># Younger brother of øakuni, the son of Subala. In the great war he broke into the military set up of the Pàõóavas. (Bhãùma Parva, Chapter 90). He was killed by Iràvàn, son of Arjuna. (Bhãùma Parva, Chapter 90).

#<GAVALGAöA># Father of Sa¤jaya of Mahàbhàrata fame. (âdi Parva, Chapter 63, Verse 97).

#<GAVAYA># A very powerful monkey King. As captain of a regiment he fought on the side of ørã Ràma in the Ràma-Ràvaõa war. (Vana Parva, Chapter 233, Verse 3).

#<GAVâYANA># (GAVâMAYANAM). A yaj¤a. (Vana Parva, Chapter 84, Verse 102).

#<GAVIJâTA># (øèðGä). The son of a sage named Nàgabhåùaõa, Gavijàta cursed that King Parãkùit should die of snake-bite. The curse was made under the following circumstances.
     King Parãkùit went hunting one day in the forest and he who had chased a deer in hot haste for some distance felt naturally very weak and tired, and requested a sage he saw there in the forest for some water. Immersed in meditation the sage did not hear the King, and mistaking him to be a haughty fellow, the King, with his stick, lifted a dead snake and placed it round the neck of the sage. Yet he did not stir. The King returned to his palace.
     Gavijàta, son of the sage and a devotee of Devã heard of the insult heaped on his father's head while he was merry-making in the forest with his companions. The companions derided him by saying that though his father was Nàgabhåùana (having snakes as ornament) the nàga was I feless. Enraged at this and not waiting to study details about the incident he pronounced the following curse. "Whoever might be the person who threw a dead snake about my father's neck, he will be bitten to death by Takùaka within seven days from today." Only after the curse was pronounced did he understand that it was King Parãkùit who had become the object of the curse. And, he despatched his disciple immediately to Parãkùit to inform him about the curse. The King's reaction was, "when the time for death comes let me die." (Devã Bhàgavata, Dvitãya Skandha).

#<GAVIúòHA># A famous asura. It was he who descended on earth as king Drumasena. (âdi Parva, Chapter 67).

#<GAYâ># A particular locality in North India (Nepal). Here there is Gaya mountain and a holy centre also. There is legend to the effect that Buddha did tapas here. People of this locality gave many presents to Yudhiùñhira. (Sabhà Parva, Chapter 52, Verse 16).

#<GAYA I># See Gayàtãrtha.
     1) %<General.>% A King of ancient India Gaya was a Ràjarùi and son of Amårtarayas. The Ràjarùi had conducted many yaj¤as. A very well-known yaj¤a of his is described in verse 18, Chapter 75 of Vana Parva.
     2) %<Particular Information.>% (1) Gaya was a member in Yamaràja's assembly. (Sabhà Parva, Chapter 8, Verse 18).
     (2) He had earned reputation and wealth by visiting the sacred temples in India. (Vana Parva, Chapter 94, Verse 18).
     (3) The Ràjarùi had come in his vimàna (aeroplane) to witness the fighting between Arjuna and Kçpàcàrya in the war, which broke out as a result of the Kauravas lifting the cows of the Viràña King. (Viràña Parva, Chapter 56, Verse 9).
     (4) ørã Kçùõa met Gaya on his (Kçùõa's) way to Hastinàpura from Dvàrakà. (Udyoga Parva, Chapter 83, Verse 27).
     (5) Once King Màndhàtà subjugated Gaya. (Droõa Parva, Chapter 62, Verse 10).
     (6) Sarasvatã devã once attended a yaj¤a conducted by Gaya, assuming for herself the name Vi÷àlà.
     (7) He once gifted away land to Brahmins. (øànti Parva, Chapter 234, Verse 25).
     (8) Gaya did not eat flesh. (Anuֈsana Parva, Chapter 115, Verse 59).

#<GAYA II># A king born to âyus, the son of King Puråravas by his (âyus's) wife Svarbhànu (Svarbhànavã). This Gaya was the brother of Nahuùa. (âdi Parva, Chapter 65, Verse 25).

#<GAYA III># An asura. (See Gayàtãrtha).

#<GAYA IV># A King born in the dynasty of the famous emperor Pçthu. Pçthu had two sons called Antardhàna and Vàdã. A son called Havirdhàna was born to Antardhàna by øikhaõóã; he (Havirdhàna) married Dhiùaõà born in the family of Agni and they had six sons called Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina. (Harivaü÷a, Chapter 2, Verse 31).

#<GAYA V># A King, a descendant of Dhruva. (Agni Puràõa, Chapter 18).

@<[Page 288a]>@

#<GâYAKA># A warrior of Subrahmaõya. (øloka 67, Chapter 85, øalya Parva).

#<GAYAPARVATAM># A sacred mountain. Yamaràja honoured it on a particular occasion. Brahmasaras encircled by the Devas is on this mountain. To perform the øràddha rites of the dead at Brahmasaras is considered to be excellent. (See Gayàtãrtha).

#<GAYAøIRAS># A peak of Gaya Mountain; it is also known as Gaya÷ãrùa. (Vana Parva, Chapter 87).

#<GAYAøäRúA># See Gaya÷iras.

#<GAYâTäRTHA># The following story is told in the Agni Puràõa about the origin of this very reputed sacred place at Gayà.
     An asura called Gaya was once performing tapas here. As the intensity of his tapas went on increasing, the Devas got nervous and they approached Viùõu with the request that he should save them from Gayàsura. Viùõu agreed to oblige them. Meantime the intensity of Gaya's tapas increased daily. Ultimately Viùõu appeared to Gaya and as requested by him granted him the boon to the effect that he would become more holy and sanctified than all the tãrthas in the world.
     Brahmà and other Devas became afraid of Gaya's power and prowess and they complained about him to Viùõu, who advised Brahmà to request Gaya for his body in order to perform a yaj¤a. Brahmà did so and Gaya lay down on earth so that the Yaj¤a might be performed on his body. Brahmà began the yaj¤a on his head, and made an offering when the body of Gaya was not stationary or quiet. When told about this fact Viùõu called up Dharmadeva (See Marãci, Para 3) and told him thus: "You please hold deva÷ilà (a divine stone) on the body of Gaya, and let all the Devas sit upon it, and I shall be seated on the stone along with the Devas, holding the gadà (club) in my hands."
     Dharmadeva did as he was bidden by Viùõu. The body of Gaya stopped shaking as soon as Viùõu sat upon the stone, and Brahmà made the full offerings. Thenceforth the place became a holy tirtha under the name Gayà. After the yaj¤a was over Brahmà gave the Gaya temple 20,000 yards (5 Kro÷a) in extent with 55 villages attached to it as dakùiõà (fee) to the masters of the ceremony. Brahmà presented the villages to them after creating therein hills purely of gold, rivers flowing with milk and honey, houses built of Gold and silver etc. But the brahmins who got these gifts stayed on there, their avarice only on the increase perhaps. Angry at this Brahmà cursed the people of Gayà, and according to it the brahmins became illiterate and evilminded; rivers flowed with water instead of milk and honey. The brahmins lamenting over their evil fate submitted their grievances before Brahmà, who consoled them thus: Well, brahmins of Gayà, as long as there exist the sun and the moon you will continue to be dependent upon the Gayà tãrtha for your sustenance. Whoever comes to Gayà and gives offerings to you and performs the due rites for the souls of the departed, the souls of hundred generations of his ancestors will be transfered from hell to heaven where they will attain final beatitude."
     Thus did Gayàtãrtha become famous. (Agni Puràõa, Chapter 144).

#<GâYATRä I># One of the seven horses of Sårya. The other horses are Bçhatã, Uùõik, Jagatã, Triùñubh, Anuùñubh, and Païkti. (Chapter 8, Aü÷am 2, Viùõu Puràõa).

#<GâYATRä II>#
     1) %<General information.>% A glorious Vedic mantra. This mantra has twentyfour letters. There are nineteen categories of movable and immovable things in this world and to this if the five elements are added the number twentyfour is obtained. That is why the Gàyatrã has got twentyfour letters. (Chapter 4, Bhãùma Parva). At the time of Tripura dahana øiva hung this Gàyatrã mantra as a string on the top of his chariot (Chapter 34, Karõa Parva).
     2) %<The glory of Gàyatrã.>% If one recites Gàyatrã once one will be freed from all sins done at that time; if one recites it ten times all the sins done on one day will be washed away. Thus, if one recites it a hundred times the sins of one month; thousand times, the sins of a year; one lakh times, the sins of his life time; ten lakh times, the sins of his previous birth; hundred lakh times, the sins of all his births, will be washed away, If a man recites it ten crore times he becomes a realised soul and attains mokùa. (Navama Skandha, Devã Bhàgavata).
     3) %<How to recite Gàyatrã.>% It should be recited sitting still with your head slightly drawn downwards with your right palm open upwards, with the fingers raised and bent to give the shape of the hood of a snake. Starting from the centre of the ring-finger and counting down and going up through the centre of the small finger and touching the top lines on the ring, middle and forefingers, count down to the base of the forefinger, you get number ten. This is how the number of recitations is counted. This method is called the Karamàlà (hand rosary) method. This is not the only method that could be used. You can use a rosary made of lotus seeds or glass beads. If you are using lotus seeds you should select white seeds for the rosary. (Navama Skandha, Devã Bhàgavata).

#<GâYATRäSTHâNA># A sacred place of northern Bhàrata. If one spends one night here one will get the benefit of giving away as gifts a thousand cows. (øloka 28, Chapter 85, Vana Parva).

#<GERU># A mineral obtained from mountains. (øloka 95, Chapter 158, Vana Parva).

#<GH># This letter has two meanings: (1) Bell (2) a blow or assault; striking or killing. (Agni Puràõa, Chapter 348).

#<GHANAPâòHA># A particular system of Vedic studies. There are four such systems. The system of separating each word from conjunctions and combinations and combining with the word just before and after it is called Jañàpàñha. Jañàpàñha means joined or combined Pàñha. Ghanapàñha is there to avoid errors in Jañàpàñha Ghanapàñha consists of padapàñha and Kramapàñha. In Padapàñha the split words are once more combined and Pràti÷àkhya lays down the rules to combine words. It is because of this scientific system of reciting that the ègveda remains to this day pure in text without different readings.

#<GHAöòA># I. A brahmin born in Vasiùñha's family. He spent hundred years worshipping øiva. Once Ghaõña asked sage Devala to give his daughter in marriage to him. But Ghaõña's ugliness stood in the way. So he abducted the daughter of the sage and married her. Enraged at this Devala cursed and turned him into an owl. He was also given redemption from the curse that he would regain his form the day he helped Indradyumna. (Skanda Puràõa).

#<GHAöòA II># See under Ghaõñàkarõa.

#<GHAöòâKARöA I>#
     1) %<General.>% Ghaõña and Karõa were two Ràkùasa brothers who attained salvation by worshipping Viùõu. (Bhàgavata, da÷ama Skandha). But the elder brother, Ghaõña alone is sometimes called by the name Ghaõñàkarõa in the Puràõas.
     2) %<Birth.>% There is a reference in Dàrukavadha (killing of Dàrukàsura) about the birth of Ghaõñàkaçõa. Dàruka, after having secured a boon from Brahmà, used to harass the world too much and when his depredation hecame unbearable øiva created Bhadrakàlã from his third eye and she killed the asura. Mandodarã wife of Dàruka and daughter of Maya was sunk in grief at the death of her husband. She began to do tapas. øiva appeared and gave her a few drops of sweat from his body saying that the person on whom she sprinkled the sweat drops would suffer from small-pox and that such patients would worship her (Mandodarã) and supply her necessary food. From that day onwards Mandodarã became the presiding deity over small-pox. On her way back to the earth with the sweat-drops Mandodarã met Bhadrakàlã at whom she threw the sweatdrops to take revenge for her husband's death. Immediately Bhadrakàlã fell down with an attack of small-pox. Hearing about the mishap øiva created a terrible Ràkùasa called Ghaõñàkarõa. According to øiva's directions Ghaõñàkarõa licked off the small-pox from Bhadrakàlã's body. But, when he tried to lick it off from her face she prevented him saying that she and Ghaõñàkarõa were sister and brother and that it was improper for the brother to lick the face of the sister. And, even to this day the small-pox on Bhadrakàlã's face remains as an ornament to her.
     3) %<The name Ghaõñàkarõa.>% This Ràkùasa, at first, was an enemy of Viùõu, and did not tolerate even the mention of Viùõu's name. Therefore, he went about always wearing a bell so that the tinkling of it warded off the name of Viùõu from entering his ears. Because he wore a ghaõñà (bell) in his Karõas (ears) he came to be known as Ghaõñàkarõa. (M.B. Bhaviùya Parva, Chapter 80).
     4) %<Turned out to be a devotee of Viùõu.>% Ghaõñàkarõa became a servant of Kubera. Once he did tapas for salvation. øiva appeared and asked him to do tapas to please Viùõu as Viùõu was greater than himself (øiva). From that day onwards he removed the bells from his ears and became a devotee of Viùõu. (Bhaviùya Parva, Chapter 80).
     5) %<Attained salvation.>% Handing over charge of government to Sàtyaki ørã Kçùõa once went to Kailàsa mounted on Garuóa to see øiva. On his way he dismounted at the Badaryà÷rama, and while sitting deep in meditation there he heard the thundering voice of Pi÷àcas (souls of dead people roaming about without attaining salvation). He also heard the barking of dogs, and thus he understood that Pi÷àcas were hunting animals. The hunters came to Kçùõa's presence. They were led by Ghaõñàkarõa who was reciting the name of Viùõu. ørã Kçùõa felt pity for him. Ghaõñàkarõa told Kçùõa that his aim and ambition were to see Viùõu and that øiva had blessed that he would realise his ambition at Badaryà÷rama. Pleased at all this, ørã Kçùõa revealed his Vi÷varåpa (representing in his person the whole universe), and at once Ghaõñàkarõa brought half of the corpse of a brahmin and submitted it as a present before the Lord. He explained to Kçùõa that according to the custom of the Ràkùasas that was the best present which could be made. Without accepting the present Kçùõa patted Ghaõñàkarõa on his back with the result that he cast off his body and rose up to Vaikuõñha. (Bhaviùya Puràõa, Chapters 80-82 and also Bhàgavata, Da÷ama Skandha).
     6) %<Ghaõñàkarõa Pratiùñhà.>% (Installation of his idol in temples). Though Ghaõñàkarõa was a Ràkùasa, as he attained Vaikuõñha due to the blessings of God Almighty his idol is still installed in temples and worshipped. The installation ceremony is described in Chapter 59 of the Agni Puràõa thus: "Ghaõñàkarõa should have 18 hands. He cures diseases born as a result of sins. He holds in his right hand Vajra, sword, Cakra, arrow etc. And in his left hand broom, sword, cord bell, pickaxe etc. He also holds the tri÷åla (trident).
     Ghaõñàkarõa who turned out to be a Deva is believed to cure small-pox.

#<GHAöòâKARöA II># One of the four attendants presented by Brahmà to Subrahmaõya. Nandisena, Lohitàkùa, Ghaõñàkarõa and Kumudamàlã are the four attendants. (øalya Parva, Chapter 45, Verses 23-24).

#<GHAöòODARA># An asura, who was a member of Varuõa's assembly. (Sabhà Parva, Chapter 9, Verse 134).

#<GHARMA># A King of the Aïga royal dynasty.

#<GHAòA># An urban area in ancient India. (Bhãùma Parva, Chapter 9, Verse 63).

#<GHAòA># A notorious thief. He had a friend called Karpara. They were jointly known as Ghàñakarparas. Once both the friends went to commit theft. Leaving Ghaña at the door-steps Karpara entered the chamber of the princess who after enjoying sexual pleasures with him gave him some money asking him to repeat such visits in future. Karpara told Ghaña all that had happened and handed over to him the money which the princess had given him. Karpara went again to the princess. But, owing to the weariness caused by the night's enjoyment both the princess and he slept till late in the morning. Meantime the palace guards found out the secret and took the lovers into custody. Karpara was sentenced to death and led out to be hanged. Ghaña was present on the spot and Karpara asked him secretly to save the princess. Accordingly Ghaña, without anybody knowing about it, took the princess over to his house.
     The King ordered enquiries about the absence of the princess. Under the natural presumption that some relation or other of Karpara alone might have carried away his daughter the King ordered the guards of Karpara's corpse to arrest anybody who approached the corpse and expressed grief. Ghaña came to know of this secret order of the King. Next day evening Ghaña posing himself as a drunkard and with a servant disguised as\<*>\ a woman walking in front and with another servant carrying rice mixed with dhatårà (a poisonous fruit) following him came to the guards keeping watch over Karpara's body. Ghaña gave the poisoned rice to the guards who after eating it swooned under the effect. Ghaña used the opportunity to burn the corpse of Karpara there itself. After that Ghaña disappeared.
     The King then deputed new guards to watch over the funeral pyre of Karpara as he anticipated some one to come to pick his charred bones from the pyre. But, Ghaña put the guards into a swoon by a mantra he had learned from a sannyàsin and went away with the bones of his friend.
     Realising now that further stay there was not safe Ghaña left the place with the princess and the sannyàsin. But, the princess, who had already fallen in love with the sannyàsin poisoned Ghaña to death.
\<*) According to certain Purànas Ghaõñàkarõas are two individuals, Ghaõña and Karõa. The term Ghaõñàkarõa--singular number-is used because the brothers were inseparable from each other.>\

#<GHAòAJâNUKA># A sage who was a prominent member in Yudhiùñhira's assembly. (Sabhà Parva, Chapter 4). Once, ørã Krùõa, on his way to Hastinàpura met this sage. (Udyoga Parva, Chapter 38).

#<GHAòAKARPARA># One of the nine great poets in Sanskrit reputed as the nine gems in Vikramàditya's court.
     "Dhanvantari--Kùapaõak âmarasiüha--øaïku--Vetàlabhañña--Ghañakarpara--Kàlidàsàþ". A poem of twenty-two verses in Sanskrit called Ghañakarpara kàvya is attributed to him. The theme of the poem is a message despatched by the hero to his wife who has only recently been married. All the stanzas are in yamaka (repeating a word or set of words to convey different meanings at the end of each line). By composing a poem called 'Nalodaya', Kàlidàsa answered the challenge posed by Ghañakarpara in the use of Yamaka. Ghañakarpara answered Kàlidàsa in the following stanza.
     "eko hi doùo guõasannipàte nimajjatãndoriti yo babhàùe / nånam na dçùñaü kavinàpi tena dàridryadoùo guõarà÷inà÷ã." (Kàlidàsa, in verse 3, Canto 1 of Kumàrasaübhava had written 'Eko hi doùo guõasannipàte nimajjatãndoþ kiraõeùvivàïkaþ". In the above verse by Ghañakarpara the usage 'Kavinàpi tena' may be interpreted in two ways, viz. Kavinà+api+tena and Kavi+nàpitena. By the second combination Ghañakarpara converted Kàlidàsa into a barber (nàpita).

#<GHAòIKâ># A measure of time equal to 24 minutes. Sixty vinàóikàs make one Ghañikà. (See Kàlamàna).

#<GHAòOTKACA>#
     1) %<General.>% Ghañotkaca, son of Bhãmasena played a very important part in the story of Mahàbhàrata. He was, from his very birth, a staunch friend and ally of the Pàõóavas. He courted a hero's death in the great war.
     2) %<Birth.>% On the burning of the 'lac Palace' the Pàõóavas escaped through a tunnel and reached a forest. While they were sleeping on the ground, Hióiüba the Ràkùasa chief in the forest saw the Pàõóavas from the top of a tree, and he deputed his sister Hióimbã to bring over the Pàõóavas to him for food.
     Hióiübã approached the Pàõóavas in the guise of a beautiful woman. She was attracted towards Bhãma and she prayed for the return of his love, which Bhãma refused. Impatient at the delay Hióiüba rushed towards the Pàõóavas, and in the duel that ensued between him and Bhãma, he was killed by Bhãma.
     Then Hióiübã approached Kuntã and requested her to ask Bhãma to marry her. The Pàõóavas agreed to the proposal on condition that Bhãma and Hióiübã should enjoy their honeymoon in the forest and on mountains, but Bhãma should return to them at dusk everyday. Ghañotkaca was the son born to Bhãma and Hióimbã, (âdi Parva, Chapter 155).
     Indra bestowed on Ghañotkaca prowess enough to be a suitable opponent to Karõa. (âdi Parva, Chapter 155, Verse 47).
     Ghañotkaca grew up to become a good friend of the Pàõóavas. When Hióiübã and Ghañotkaca took leave of them Kuntã said to Ghañotkaca: "You are the eldest son to the Pàõóavas. You should be ever a support to them." To this Ghañotkaca answered that he would return to them whenever any need arose for it.
     3) %<Carried the Pàõóavas on shoulders.>% During their exile in the forest the Pàõóavas became too tired to walk any further when Bhãma remembered Ghañotkaca, who promptly appeared before the Pàõóavas, and at the instance of Bhãma got down a number of Ràkùasas also. Ghañotkaca carrying Pà¤càlã on his shoulders, and the Ràkùasas carrying the Pàõóava brothers on their shoulders went by air to Badarikà÷rama where Naranàràyaõas were doing tapas, landed them there, and then they (Ghañotkaca and his companions) took leave of the Pàõóavas. (Vana Parva, Chapter 145).
     4) %<Ghañotkaca in the great war.>% (1) In the first day's fighting he fought against Alambuùa, Duryodhana and Bhagadatta. Frightened at the terrible course of the fight the Kauravas purposely postponed that day's fighting. (Bhãùma Parva, Chapters, 45, 57, 58).
     (2) He defeated the King of Vaïga and killed his elephant. (Bhãùma Parva, Chapter 92, Verse 36).
     (3) Defeated Vikarõa. (Bhãùma Parva, Chapter 29, Verse 36).
     (4) On receiving blows from the great Kaurava heroes, Ghañotkaca rose up to the sky. (Bhãùma Parva, Chapter 93, Verse 6).
     (5) Ghañotkaca made the Kaurava army take to their heels by the exercise of his magic powers. (Bhãùma Parva, Chapter 94, Verses 41-47).
     (6) Fought a duel with Durmukha. (Bhãùma Parva, Chapter 110, Verse 13).
     (7) Dhçtaràùñra praised the prowess of Ghañotkaca. (Droõa Parva, Chapter 10, Verse 62).
     (8) He fought with Alàyudha. (Droõa Parva, Chapter 96, Verse 27).
     (9) Killed Alambuùa. (Droõa Parva, Chapter 109, Verse 28).
     (10) A÷vatthàmà, son of Droõa killed A¤jana Parvà, son of Ghañotkaca, (Droõa Parva, Chapter 156, Verse 56).
     (11) Ghañotkaca fought with Karõa. (Droõa Parva, Chapter 175).
     (12) He fought with Jañàsura. (Droõa Parva, Chapter 174).
     (13) He killed Alàyudha. (Droõa Parva, Chapter 178, Verse 31).
     (14) Karõa clashed with Ghañotkaca and failing to kill him by any means he (Karõa) used Vaijayantã øakti as the last resort. This øakti had been given to him by Indra in exchange for his head-gear and earrings, and Karõa had been keeping the øakti in reserve to kill Arjuna. At any rate Karõa used it against Ghañotkaca and he was killed. After killing Ghañotkaca the øakti entered the sphere of the stars. (Droõa Parva, Chapter 180).
     5) %<Other information.>% (1) Ghañotkaca hated the brahmins and their yaj¤as. (Droõa Parva, Chapter 181, Verse 27).
     (2) When the souls of the heroes killed in the great war were called upon the banks of Gaïgà by Vyàsa, Ghañotkaca's soul too had appeared. (â÷ramavàsika Parva, Chapter 32, Verse 8).
     (3) After death he lived with Yakùadevas. (Svargàrohaõa Parva, Chapter 5, Verse 37).
     6) %<Synonyms of Ghañotkaca used in Mahàbhàrata.>% Bhaimaseni, Bhaimi, Bhãmasenasuta, Bhãmasenàtmaja, Bhãmasånu, Bhãmasuta, Haióimba, Haióimbi, Ràkùasa, Ràkùasàdhipa, Ràkùasapuïgava, Ràkùase÷vara and Ràkùasendra.

#<GHAòOTKACAVADHAPARVA># A sub Parva of Droõa Parva, (Droõa Parva, Chapters 153-186).

#<GHORA># A son of sage Aïgiras. (Anu÷àsana Parva, Chapter 85, Verse 131).

#<GHORAKA(M)># Name of an urban region in the southwest of ancient India. The people of this region supplied money to Yudhiùñhira. (Sabhà Parva, Chapter 52, Verse 14).

#<GHOúâ># A tapasvinã famed in ègveda. She was the grand-daughter of Dçgata maharùi and daughter of sage Kakùãvàn. As she contracted leprosy in her very childhood nobody came forward to marry her. Ultimately she composed a mantra in praise of A÷vinãdevas. They cured Ghoùà of leprosy and she got married. (ègveda, Maõóala 1, Anuvàka 7, Såkta 117).

#<GHOúAVATä># The famous Vãõà of emperor Udayana. (Kathàsaritsàgara.)

#<GHOúAYâTRâPARVA># A sub-Parva, Chapters 236251 of the Vana Parva. The procession made by Duryodhana and others to the Pàõóavas who lived in the forest forms the theme of this sub-Parva.

#<GHRâöAøRAVAS># An attendant of Skanda. Always immersed in yoga he worked for the welfare of brahmins. (øalya Parva, Chapter 45, Verse 57).

#<GHèTA># A King of the Aïga dynasty. He was the son of Gharman and father of Viduùa. (Agni Puràõa, Chapter 277).

#<GHèTâCä>#
     1) %<General.>% She was an exceptionally beautiful apsarà woman, and she revelled in disturbing the peace of the sages and becoming mother of children by them. Ghçtàcã, who succeeded in breaking the penance of the sages like Ku÷anàbha, Vyàsa and Bharadvàja occupied a very prominent position among apsarà women.
     2) %<øuka, the son of Vyàsa.>% Vyàsa longed very much to have a son. Ultimately, after receiving instruction and advice from Nàrada, he reached the peaks of Mahàmeru and worshipped Mahàdeva and Mahàdevã for one year with the one-syllabled mantra OM which is the very seed of word. By now the great tejas (effulgence) of Vyàsa lighted up the whole world and Indra got nervous and upset. The great Lord øiva appeared on the scene and blessed Vyàsa that he will have a son who would become a very wise man, very much interested in helping others, and very famous also. Vyàsa returned gratified to his à÷rama. One day, while in the process of preparing the sticks for producing fire, thoughts about a son passed through his mind. Fire is produced by the rubbing of two sticks. But, he thought, how could he who had no wife, become the father of a son? While immersed in such thoughts he saw Ghçtàcã standing near him, herself having come along the sky. Vyàsa did not like the presence of Ghçtàcã. Fearing the curse of Vyàsa she assumed the form of a parrot and flew away.
     The beauty of Ghçtàcã as also the flight of the parrot kindled erotic feelings in Vyàsa and seminal emission occurred. The semen fell on the stick used for producing fire, and without knowing the fact he went on using the sticks for producing fire. And, then did appear from it a son of divine lustre. That son became reputed in later years as sage øuka. (Devã Bhàgavata, Prathama Skandha).
     3) %<Two children by Bharadvàja.>% Once sage Bharadvàja was taking his bath in the Gaïgà, Ghçtàcã also came to bathe. On the banks of the river her clothes caught something and were removed from their position. The sight of it caused seminal emission to the Sage. The semen thus emitted was kept in a Droõa, (bamboo cup) and when it was due the Droõa broke and out of it came a child. It was this child which, in later years, became so very famous as the great Droõàcàrya. (âdi Parva, Chapter 149). On another occasion also, the sight of Ghçtàcã caused emission in Bharadvàja, and ørutàvatã or øruvàvatã was the noble daughter born out of it. (øalya Parva, Chapter 48, Verse 63).
     %<Hundred daughters of Ku÷anàbha.>% Ku÷anàbha, son of Ku÷a was a saintly king. Once Ku÷anàbha fell in love with Ghçtàcã and a hundred daughters were born to him of her. Once Wind-God felt enamoured of the hundred girls, but they refused to satisfy his desire. So he cursed them to become crooked or bent down in body. Later on, Brahmadatta, son of the sage Cåli, straightened their bodies and married them. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Canto 32).
     5) %<Birth of Ruru.>% On another occasion Ghçtàcã attracted and subjugated a King called Pramati. Ruru was the son born to Pramati by Ghçtàcã.
     6) %<Other information.>% (1) Once Ghçtàcã pleased Sage Aùñàvakra, who introduced her into Kubera's assembly. (Anu÷àsana Parva, Chapter 19, Verse 44).
     (2) Ghçtàcã danced at the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 65).
     (3) A daughter called Citràïgadà was born to Vi÷vakarman by Ghçtàcã. (See under Vi÷vakarmà).
     (4) A daughter called Devavatã was born to Ghçtàcã. (See under Devavatã).

#<GHèTAPAS A># great sage who lived on ghee. A disciple of Brahmà he was an instructor of Sanàtana Dharma. (øànti Parva, Chapter 166, Verse 24).

#<GHèTAPèúòHA># A son of Priyavrata, brother of Uttànapàda. Svàyambhuvamanu had two famous sons called Priyavrata and Uttànapàda. Priyavrata, the elder son, married two daughters of Vi÷vakarmaprajàpati called Suråpà and Barhiùmatã, and of Suråpà were born ten sons called Agnãdhra, Idhmajihva, Yaj¤abàhu, Mahàvãra, Rukma÷ukra, Ghçtapçùñha, Savana, Medhàtithi and Vãtihotra, and also one daughter called ærjasvatã. (Devãbhàgavata, 8th Skandha).

#<GHèTAVATä># An important river in India. (Bhãùma Parva, Chapter 9, Verse 23).

@<[Page 292a]>@

#<GHèTEYU># A King born in the Aïga dynasty. (Agni Puràõa, Chapter 277).

#<GHæRöIKâ># Foster mother of Devayànã, daughter of øukràcàrya. (âdi Parva, Chapter 78, Verse 25).

#<GILGAMäú># It is the most ancient book of the Babylonians. It is as old as ègveda. Another book so old as these is the "Book of the Dead" of the Egyptians. (See under Jalapralaya).

#<GIRIGAHVARA># A place of habitation on the northeastern side of Bhàrata. (øloka 42, Chapter 9, Bhãùma Parva).

#<GIRIKâ># Wife of Uparicaravasu. This gem of a lady was the daughter of the river øuktimatã. There is a story behind her marrying Uparicara.
     øuktimatã was a river flowing through the capital city of the kingdom of Uparicara. Once the mountain Kolàhala driven by amorous desires subdued øuktimatã. The next morning on finding no river in its place the people were surprised. The news reached the ears of the King. He became furious and rushing to the mountain gave it a hard kick. It created a hole in the mountain and the river flowed through it. But by that time Kolàhala had got a son and a daughter of øuktimatã. Greatly pleased at the King for setting her free from Kolàhala, øuktimatã gave her children to the King. The King brought up the son and made him the chief of his army. The girl was brought up and named Girikà and when she was of marriagable age the King married her.
     When once Girikà was having her monthly period the King was forced to go to the forests for hunting. While in the forests he saw the animals having sexual acts and as he thought of Girikà at home he had emission. He never wanted to waste the seminal fluid. He wrapped it in a leaf and sent it to his wife through a kite. Another kite thinking it to be something to eat attacked the packet and it fell into a river down below. A fish swallowed it and later when a fisherman caught it and opened its belly a boy and a girl came out of it. The girl was Satyavatã mother of Vyàsa. (10th Skandha, Devã Bhàgavata).

#<GIRINâTHADäKúITA># See under Guõanidhi.

#<GIRIPRASTHA># A mountain of the country of Niùadha. Indra once hid himself on this mountain. (øloka 13, Chapter 315, Vana Parva).

#<GIRIVRAJA># A city which has gained great importance in all the Puràõas of India.
     1) %<Origin.>% There was once a King named Ku÷a in the Påru dynasty. (For genealogy see under 'Gàdhi'). This Ku÷a begot of his wife, Vaidarbhã, four sons named Ku÷àmba, Ku÷anàbha, Asårtarajasa and Vasu. Each of them built a city of his own and started his rule there. Girivraja is the magnificent city built by Vasu. (Sarga 32, Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     2) %<Jaràsandha's rule.>% Vasu had a son named Bçhaóratha and Jaràsandha was the son of Bçhadratha. During the rule of Jaràsandha Girivraja became glorious like Nandanodyàna. This city lying in the midst of five mountains was the seat of prosperity then. (Chapter 21, Sabhà Parva). Jaràsandha kept many mighty kings of his time, as prisoners in this city. Unable to control his wrath against Kçùõa once he hurled his mace a hundred times and threw it from Girivraja to Mathurà. ørã Kçùõa, Bhãmasena and Arjuna entered Girivraja in disguise and engaging Jaràsandha in a duel killed him and crowned his son as King. (Chapter 24, Sabhà Parva). Once King Duüdhumàra abandoning the gifts offered by the devas came and slept in Girivraja. (øloka 39, Chapter 6, Anu÷àsana Parva).

#<GäTâ># See under Bhagavad Gãtà.

#<GäTAPRIYâ># A follower of Skandadeva. (øloka 7, Chapter 46, øalya Parva).

#<GäTAVIDYâDHARA># A great musician among the gandharvas. When he found that sage Pulastya had no liking for music he teased the sage by making the sounds of a boar. The enraged sage cursed him and turned him into a boar. He got relief from the curse when Ikùvàku killed him and Gãtavidyàdhara became his old self again. (Chapter 46, Sçùñi Khaõóa, Padma Puràõa).

#<GäTHA># A King of the Bharata dynasty. (5th Skandha, Bhàgavata).

#<GO (GAU)># A wife of sage Pulastya. Vai÷ravaõa was born of her. The son left his father and went to Brahmà. (øloka 12, Chapter 274, Vana Parva).

#<GOBHâNU># A King who was the grandson of Turvasu of the Påru dynasty and son of King Varga. Gobhànu had a son named Trai÷àni. (Chapter 277, Agni Puràõa).

#<GODâ># A follower of Skandadeva. (øloka 28, Chapter 46, øalya Parva).

#<GODâNA># In ancient India it was believed to be a very great deed of moral merit to give cows as gifts. If one buys cows with the hereditary wealth and gives them as gifts one would reach an ever prosperous world and even one who buys cows with the money received by gambling and gives them as gifts would live for several years enjoying prosperity. (Chapter 73, Anu÷àsana Parva).

#<GODâVARä># A river of South India. This river has been glorified much in the Puràõas.
     (1) Godàvarã is a member of the court of Varuõa. (øloka 20, Chapter 9, Sabhà Parva).
     (2) This river originates from Brahmagiri, situated near Tryambakajyotirliïga of Nasik district in South India. The river is very deep and is a giver of prosperity to those who worship her. Many sages worshipped this river. (øloka 2, Chapter 88, Vana Parva).
     (3) If one bathes in this river one will get the benefit of conducting a Gomedha yaj¤a. Not only that, after his death he will go to the land of Vàsuki. (øloka 33, Chapter 85, Vana Parva).
     (4) The origin of Agni is from Godàvarã. (øloka, 24, Chapter 222, Vana Parva).
     (5) ørã Ràma, Lakùmaõa and Sãtà stayed for a long time during their exile in Pa¤cavañã on the shores of this river Godàvarã. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 16).
     (6) Godàvarã is one of the most important rivers of India. (øloka 14, Chapter 9, Bhãùma Parva).
     (7) He who bathes in Godàvarã will be prosperous. (øloka 29, Chapter 25, Anu÷àsana Parva).

#<GODHA># A village in the north-east part of ancient India. (øloka 42, Chapter 9, Bhãùma Parva).

#<GODILA I># A Sàmavedamårti. By his curse Utatthya became a dunce and later became famous as Satyatapas. (For details see under Satyatapas).

#<GODILA II># A servant of Vai÷ravaõa. Once when Godila was travelling by air he saw Padmàvatã, wife of Ugrasena, King of Vidarbha, bathing in a pond along with her companions. The very sight of the enchanting Padmàvatã roused carnal passions in him and the Yakùa took the form of Ugrasena and started singing from the top of a hillock nearby. Padmàvatã went to him because she mistook him for her husband. Embracing her passionately the Yakùa outraged her modesty. Subtle differences in the act created doubts in Padmàvatã and, on being questioned, the Yakùa told the truth and left the place. (Chapter 49, Padma Puràõa).

#<GOHARAöAPARVA># A sub-divisional Parva of Mahàbhàrata. See under 'Mahàbhàrata'.

#<GOHATYâ># In ancient India killing of cows was considered to be a great sin. It is interesting to note the punishment prescribed for this crime in the Agni Puràõa. For one month he should drink barley water only. He should live in a cow-shed wearing the hide of the cow he has killed. He can have some supper and that too without salt He must bathe for two months in cow's urine. During day time he should follow the cows looking after their comfort. He should drink the menstrual discharge with his face lifted upwards. Fasting, he should give away as charity ten cows and a bull. If not, he should give as charity all his wealth to god-fearing brahmins. If a man only stops the cow for others to kill he should bear a fourth of the punishment; if he stops and ties it for killing he should bear half of the punishment and if he stops it, ties it and gives the weapon for killing he should bear three-fourths of the punishment. (Agni Puràõa, Chapter 159),

#<GOKHALI># One of the disciples in the tradition of Vyàsa. He was the direct disciple of øàkalya. øàkalya divided the branch of Veda he received into six and gave one to each of the following six disciples: Vàlgàyana, Maudgalya, øàli, âdi÷i÷ira, Gokhali, and Yàtukarõa. (Skandha 12, Bhàgavata).

#<GOKARöA I># See under Gokarõa.

#<GOKARöA II># An incarnation of øiva. In the seventh Varàhakalpa øiva was born as Gokarõa and he then got four sons named, Ka÷yapa, U÷anas, Cyavana and Bçhaspati. (øatarudrasaühità, øiva Puràõa).

#<GOKARöâ># In the great battle Karõa sent a serpentmissile against Arjuna. The serpent named A÷vasena was the power behind the missile and Gokarõà was the mother of that serpent. (øloka 42, Chapter 90, Karõa Parva).

#<GOKARöA># A sacred place of Puràõic importance situated on the extreme north of Kerala.
     (1) %<Origin.>% There was once on the banks of the river, Tuïgabhadrà, a village made sacred and prosperous by the brahmins who lived there. In that village lived a noble brahmin named âtmadeva. His wife was a quarrelsome woman named Dhundhulã. Even after many years of married life they got no children and âtmadeva, greatly grief-stricken, left his home and went to the forests. He was sitting on the shore of a lake after quenching his thirst from it when a Sannyàsin came that way. âtmadeva told him about his domestic life and pleaded that he should suggest a way to get a son for him. The sannyàsin sat in meditation for some time and contemplated on the horoscope of âtmadeva and regretfully informed him that according to his horoscope he was to have no children for seven successive births. He, therefore, advised âtmadeva to abandon all his worldly pleasures and accept sannyàsa for the rest of his life. But âtmadeva was not to be discouraged by this prophecy and he urged the sannyàsin to help him somehow to get a child. The sanyàsin then gave him a fruit and asked him to give it to his wife and ask her to observe a life of fasting for a period of one year.
     Greatly pleased with this boon âtmadeva returned to his house and told his wife all that had happened and gave her the fruit. She liked to eat the fruit but a year's fasting seemed troublesome to her. She was thinking of how to get over this difficulty when her younger sister came to her and suggested a plan. She said "Sister, I am pregnant. I shall give you the child I deliver. You can declare it as your child and make your husband believe so. You can announce in public that you have eaten the fruit and have consequently become pregnant. We can, to test its merit, give the fruit to a cow." Dhundhulã liked the plan very much and so did everything like that.
     The news that Dhundhulã was pregnant spread in the city. Very soon her sister gave birth to a child and that child was proclaimed as the child of Dhundhulã. On the pretext that Dhundhulã was short of breast-milk her sister started doing the breast-feeding. The child was named Dhundhukàri.
     After three months the cow that ate the fruit delivered a child. The ear of the child was like that of a cow and so he was called Gokarõa. Dhundhukàri and Gokarõa grew together. Dhundhukàri became a very evil-natured boy while Gokarõa grew into a scholarly one. Dhundhukàri who was the very seat of everything bad made the life of their parents wretched and the disappointed âtmadeva renounced all and went to the forests and did penance and attained mokùa. Unable to bear the torture by her son, Dhundhulã committed suicide by jumping into a well. Gokarõa started on a pilgrimage.
     Dhundhukàri lived in his own house surrounded by prostitutes. Thieving was his only means of livelihood. Knowing this the servants of the king started to capture Dhundhukàri and the prostitutes who lived with him, for their safety, bound Dhundhukàri with ropes and put him into fire and killed him. The soul of Dhundhukàri became a great phantom. Hearing the news of the death of his brother, Gokarõa returned home. He conducted a ÷ràddha at Gayà to give peace to the soul of his departed brother. But the phantom of Dhundhukàri was not pacified. This phantom troubled him always. Gokarõa was not afraid of it and asked him what he wanted and the phantom pleaded that in some way Gokarõa should get him absolved of all his sins. Gokarõa then consulted Pandits to know what method should be adopted to save a soul which could not be saved even by a Gayà-øràddha. The Pandits advised him to do penance to propitiate the Sun. The Sun who appeared before Gokarõa as a result of his penance declared that if he did read the entire Bhàgavata in seven days Dhundhukàri would get mokùa. So Gokarõa performed a Saptàha and among those who assembled to hear it was the phantom of Dhundhukàri also. The phantom finding no place to sit crept into a sevenlayered bamboo and sat there listening to Gokarõa. When the first day was over the first layer broke and it went on like that every day and on the seventh day the seventh layer broke and when Gokarõa finished the twelfth Skandha the phantom rose from the bamboo to heaven. When it was going to heaven it looked at Gokarõa and told him that his mokùa was due to the result of his hearing the saptàha reading. When Gokarõa asked him why none of the others who heard it got it he said that it was because none had heard it with such rapt attention as he had done.
     Gokarõa then conducted another reading of Saptàha and the people present heard the same with rapt attention. When the reading was over, a chariot of Viùõu from Vaikuõñha descended and carried away all those who heard the reading. The place where Gokarõa sat and read the Saptàha became known later as the famous Gokarõa. (Chapters 1 to 3, Bhàgavata Màhàtmya).
     2) %<Mitrasaha and Gokarõa.>% A King of Ayodhyà named Mitrasaha who became famous by the name of Kalmàùapàda, became a demon by a curse of Vasiùñha. He attained mokùa by living and worshipping God in the temple at Gokarõa. (See under øivaràtri for details).
     3) %<Gokarõa and the origin of Kerala.>% Brahmàõóa Puràõa gives a story associating Gokarõa with the origin of Kerala.
     By the request of Bhagãratha the river Gaïgà fell on earth and flowing as different brooks emptied its waters in the ocean. The level of the water in the ocean went up and the temple of Gokarõa and the land of Kerala were submerged in waters. The sages who were in the temple somehow escaped and took refuge on the mountain Sahya. Para÷uràma was doing penance there then and the sages went to him and told him of their plight. Para÷uràma went and stood in Gokarõa and threw an axe to the south. All the land from Gokarõa up to the place where the axe fell rose up from the ocean to form a piece of land which was named Kerala. (Chapter 97 of Brahmàõóa Puràõa).
     4) %<Other Puràõic details regarding Gokarõa.>% (i) Bhagãratha did penance to bring Gaïgàdevã to Earth at Gokarõa. (Sarga 12, Chapter 42, Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     ii) The serpent named øeùa spent much time living here. (Chapter 36, øloka 3, âdi Parva).
     iii) Arjuna visited Gokarõa while he was on his pilgrimage. (øloka 34, Chapter 26, âdi Parva).
     iv) Gokarõa was one of the abodes of øiva. Brahmà, Maharùis, Bhåtas and Yakùas used to stay at Gokarõa to worship øiva. (øloka 24, Chapter 85, Vana Parva).
     v) The holy place of Gokarõa is renowned in all the three worlds (øloka 15, Chapter 88, Vana Parva).
     vi) Gokarõa is a tapovana also. (øloka 51, Chapter 6, Bhãùma Parva).
     vii) ørã Kçùõa, Arjuna and Pradyumna together killed Nikuübha, who had kidnapped Bhànumatã, at Gokarõa. (Chapter 90, Viùõu Puràõa).

#<GOKARöI># A follower of Skandadeva. (M.B. øalya Parva, Chapter 90; øloka 42).

#<GOLAKä># The mother of an Asura named Madhupa. This woman was born from the face of Brahmà in Kçtayuga. (Uttara Ràmàyaõa).

#<GOLOKA># A divine world. Mostly cows live in this world which is above all the other worlds. Surabhi, daughter of Dakùa, acquired great powers by doing rigorous penance in this world. Pandits say that Goloka is the upper lip, Brahmaloka, the lower lip of Mahàviùõu. (M.B. øànti Parva, Chapter 347, øloka 52).

#<GOMANTA I># A famous mountain near Dvàrakà. This mountain is known as Goma and Raivataka also. Once ørã Kçùõa went to see Gomanta and on the way met Para÷uràma. (Skandha 10, Bhàgavata). Para÷uràma and ørã Kçùõa went together and saw this beautiful mountain. Vyàsa has devoted Chapter 40 of Viùõu Parva entirely for the description of this mountain of Gomanta. Once Balabhadraràma caught hold of Jaràsandha on this mountain but let him off.

#<GOMANTA II># A place of habitation lying to the north-east of ancient India. (øloka 43, Chapter 9, Bhãùma Parva).

#<GOMANTA III># A mountain of the island of Ku÷a. (øloka 8, Chapter 12, Bhãùma Parva).

#<GOMATä># (KAUøIKä). A celebrated river of Puràõic fame. This is worshipped as a goddess.
     1) %<The curse.>% Kaüpa Ràmàyaõa states that this river was Kau÷ikã, sister of Vi÷vàmitra. She became a river by a curse.
     Kau÷ikã was married to a sage called ècãka. Once ècãka went to devaloka to see Brahmà. Kau÷ikã unable to bear the separation followed her husband by her power of chastity. On the way ècãka saw her and cursed her and made her into a river. From that day onwards she started running as a river named Kau÷ikã. See under Kau÷ikã. (Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     2) %<Other details from the Puràõas regarding Gomatã.>%
     i) ørã Ràma conducted the A÷vamedha yàga at Naimi÷àraõya on the banks of this river. (Uttara Ràmàyaõa).
     ii) The sins of those who drink the water of this river are washed away. (øloka 20, Chapter 169, âdi Parva).
     iii) The devã of Gomatã river lives in the court of Varuõa worshipping him. (øloka 23, Chapter 9, Sabhà Parva).
     iv) Dharmaputra came to this river during his pilgrimage. (øloka 2, Chapter 95, Vana Parva).
     v) Gomatã is the wife of Agnideva called Vi÷vabhuk. (øloka 19, Chapter 219, Vana Parva).
     vi) This is one of the most important rivers of Bhàratavarùa. (øloka 18, Chapter 9, Bhãùma Parva).
     vii) The land of Divodàsa, King of Ayodhyà, extended from the shores of Gaïgà to the base of Gomatã. (Brahmàõóa Puràõa, Chapter 2).

#<GOMATäMANTRA># A mantra for obtaining blessings from cows. If one recites this mantra standing in the midst of cows one would get many children and great wealth and if it is recited by a woman she would get the affection and love of her husband. (øloka 42, Chapter 81, Anu÷àsana Parva, M. B.).

#<GOMEDAKA># See under Navaratna.

#<GOMUKHA I># A notorious King. He was born of the family of Krodhava÷à. (øloka 63, Chapter 67, âdi Parva).

#<GOMUKHA II># An asura who was a follower of an asura called øårapadma. (Asura Kàõóa, Skanda Puràõa).

#<GOMUKHA III># Son of Màtali, charioteer of Indra. (øloka 8, Chapter 100, Udyoga Parva).

#<GONANDA># A soldier of Skandadeva. øloka 65, Chapter 43, øalya Parva).

@<[Page 295a]>@

#<GOPâLAKA># A son born to Caõóamahàsena of his wife Aïgàravatã. Besides Gopàlaka he had another son named Pàlaka. (Kathàsaritsàgara, Kathàmukhalaübaka, Taraïga 3).

#<GOPâLä># I. A nymph. Once when Arjuna went to devaloka this celestial maiden gave a performance in dancing in his honour. (Chapter 43, Vana Parva).

#<GOPâLä II># A follower of Skandadeva. (øloka 4, Chapter 46, øalya Parva).

#<GOPARâúòRA># A place of habitation in the north-east part of ancient India. (øloka 44, Chapter 9, Bhãùma Parva).

#<GOPATI I># A demon. He was a co-worker of another demon named Kàlaketu. ørã Kçùõa killed Gopati on the banks of the river Iràvatã on the mountain Mahendra. (Chapter 38, Sabhà Parva).

#<GOPATI II># A deva gandharva. He was born to Ka÷yapa of his wife Muni. (øloka 42, Chapter 65, Vana Parva). This gandharva participated in the birthday celebrations of Arjuna. (øloka 55, Chapter 122, âdi Parva).

#<GOPATI III># A son of the celebrated emperor, øibi. When Para÷uràma killed and made extinct all Kùatriya kings it was a herd of cows that brought up this child. (øloka 78, Chapter 49, øànti Parva).

#<GOPATI IV># A synonym of øiva used in øloka 151, Chapter 17 of Anu÷àsana Parva

#<GOPATI V># A synonym of Viùõu used in øloka 66, Chapter 149, of Anu÷àsana Parva.

#<GOPâYANA># The army of Gopas. (øloka 13, Chapter 71, Bhãùma Parva).

#<GOPIKKURI># See under ærddhvapuõóra.

#<GOPTATâRA># A place on the northern bank of the river, Sarayå. ørã Ràma with his two armies and vehicles ascended to heaven from this place. (øloka 10, Chapter 83 Mahàbhàrata).

#<GORATHA># The palace of Magadha. This palace was situated on a mountain near Girivraja. (øloka 30, Chapter 20, Sabhà Parva).

#<GOSAVA># A mahàyaj¤a. (øloka 17, Chapter 30, Vana Parva).

#<GOøèðGA># An important mountain of South India. Sahadeva captured this mountain. (øloka 5, Chapter 31, Sabhà Parva).

#<GOSTANä># A follower of Skandadeva. (øloka 3, Chapter 46, øalya Parva).

#<GOTAMA># A sage named Gotama, son of Rahågaõa, is found everywhere in ègveda. The seventyfourth såkta in the thirteenth anuvàka of the first maõóala of ègveda is composed by this sage. There are many other såktas also in his name. This sage is not the Gautama, husband of Ahalyà, who made Såkta 58, Anuvaka 11, Maõóala 1 of ègveda.
     Once this Gotama tired of thirst asked the Maruts for some water. The Maruts took a huge well to his side and poured water into a big pot. (Såktas 86, 87, Anuvàka 14, Maõóala 1, ègveda).
     It was A÷vinãdevas who took the well to Gotama. (Såkta 116, Anuvaka 17, Maõóala 1, ègveda).

#<GOTäRTHA># A holy place. The Pàõóavas visited this place during their pilgrimage. (øloka 3, Chapter 95, Vana Parva).

#<GOTRA># A son of Vasiùñha. Vasiùñha had of his wife ærjjà seven sons named Rajas, Gotra, ærddhvabàhu, Savana, Anagha, Sutapas and øukra. These holy men were saptarùis in the third Manvantara. (Chapter 1, Viùõu Puràõa).

#<GOVARDHANA># A mountain of Ambàói (Gokula). This is believed to be a form of Kçùõa. This is called Giriràja also. The residents of Ambàói from time immemorial used to worship Indra for getting rains. But after the advent of Kçùõa there came a change in that belief. Kçùõa told them that rains depended on Govardhana and it was enough if they worshipped that mountain and so the residents of Ambàói started worshipping the mountain. Indra got enraged at this and sent heavy rains to Ambàóã intending to submerge it in water. But ørã Kçùõa lifted the mountain over Ambàói like an umbrella and saved the city from the wrath of Indra. See under 'Kçùõa' for more details. (Da÷ama Skandha, Bhàgavata)

#<GOVâSANA># A King of the country called øivi. The daughter of this King, Devikà, married Yudhiùñhira in a svayaüvara. Once Govàsana met in a duel the son of Abhibhå, King of Kà÷ã. (øloka 38, Chapter 95, Droõa Parva).

#<GOVâSANA(ý)># A country of ancient India. The people of this place presented Yudhiùñhira with much wealth. (øloka 5, Chapter 51, Sabhà Parva).

#<GOVIKARTâ># The man who puts nose-bands on bullocks. (øloka 9, Chapter 2, Viràña Parva).

#<GOVINDA># A synonym of ørã Kçùõa (Mahàviùõu). He got this name because he saved the people and cows of Ambàói by lifting the Govardhana mountain and using it as an umbrella. (Dàkùiõàtya pàñha Chapter 38, Sabhà Parva).

#<GOVINDADATTA># A brahmin of great fame who resided in Bahusuvarõaka, a city on the banks of the river Gaïgà. His wife was a very pious woman. They had five children. Once when both the parents were away from the house a sage called Vai÷vànara came there but the children did not receive him and treat him properly. Knowing this Govindadatta abandoned all his children. (Kathàsaritsàgara, Kathàpãñhalaübaka).

#<GOVINDAGIRI># A mountain of Krau¤cadvãpa. (øloka 19, Chapter 12, Bhãùma Parva).

#<GOVINDAøARMAN># A brahmin who lived in olden times in the city of Kà÷ã. (See under Siühadhvaja).

#<GOVITATA># A peculiar kind of horse sacrifice. Sage Kaõva once made his grandson, Bharata, conduct a sacrifice of this kind. (øloka 130, Chapter 74, âdi Parva)

#<GOVRAJA># A soldier of Skandadeva. (øloka 66, Chapter 45, øalya Parva).

#<GRAHAS (PLANETS)># Indians from very ancient days have maintained certain definite ideas and inferences about the planets. Though those ideas differ somewhat from the results of modern researches, the influence of the ancient ideas is discernible in all the Puràõic texts in India. The main ideas are summarised below.
     Sårya (Sun), Candra (Moon), øukra (Venus), Budha (Mercury), Kuja (Mars), Bçhaspati (Jupiter), øani (Saturn), Ràhu and Ketu are the navagrahas (the nine planets).
     "sårya÷candro maïgala÷ca budha÷càpi bçhaspatiþ ÷ukraþ ÷anai÷caro ràhuþ ketu÷ceti navagrahàþ" Besides the above nine planets, Indian astronomers take into account a starry sphere in the sky called Saptarùis and the star called Dhruva.
     1) %<Sårya.>% The sun gives light to all the other planets. It has an area of 50 crore yojanas and its distance from the earth is 22 crore yojanas. øårya exists within the universe, and is called also Màrtaõóa as it originated from dead (mçta) egg (aõóa). Sårya divides the sky, heaven, hell, the earth, east, west, north, south etc. from one another. According to the course of Sårya three periods of time or 'seasons' like uttaràyaõa, dakùiõàyana and viùuvat are caused. Five months from May is the uttaràyaõa period, five months from November the dakùiõàyana period, and the months of April and October are the Viùuvats. Since during the uttaràyaõa the sun rises up comparatively slowly (mandagati) during this period the day is longer than night. As in dakùiõàyana the course of the sun is quicker in pace (øãghragati) night is longer than day, and during viùuvat, (samagati) day and night are of equal duration.
     The other planets have three positions called Jaradgava, Airàvata and Vai÷vànara, the first being the central position, the second the northern position and the third the southern position. Nine stars, A÷vinã, Bharaõã, Kçttikà, Rohiõã, Mçga÷iras, ârdrà, Punarvasu and Puùya occupy the Airàvata vãthã (northern position or segment). Another nine stars, Maghà, Pårva Phalgunã, Uttara Phalgunã, Hasta, Citrà, Svàtã, Vi÷akhà, Anuràdhà and Jyeùñhà occupy the central position, and the last nine stars, Måla, Purvàùàóha, Uttaràùàóha, øravaõa, øraviùñhà, øatabhiùak, Pårvaproùñhapada, Uttaraproùñhapada and Revatã occupy the southern position.
     To the east, south, west and north of Mount Mahàmeru exist Devadhànikà (Indrapurã) Saüyamanã (Yamapurã) ðimlocanã (Varuõapurã) and Vibhàvarã (Kuberapurã) respectively. When Sårya appears in Devadhànikà it will be dawn, when he has travelled to Saüyamanã it will be noon, when he is in Nimlocanã it will be sunset and when he is in Vibhàvarã it will be mid-night. This is how øurya circles the Mahàmeru. Within 15 nàóikàs (6 hours) the sun travels 2(1/2) crores plus 2(1/2) lakhs of yojanas. Sårya's chariot has one wheel and twelve spokes. The wheel represents a year and the twelve spokes stand for the twelve months of the year. The chariot has also three nàbhis representing the three càturmàsyas, and six bands representing the six seasons. The height of the chariot is 36 lakhs yojanas and it has a width of 8 yojanas inside. Aruõadeva is the charioteer, and the seven chandas are the horses. The seven chandas are, Gàyatrã, Bçhatã, Uùõik, Jagatã, Triùñubh, Anuùñubh and Païkti).
     Night is called Uùà and day Vyuùñi and the time in between is Sandhyà. When Sandhyà begins the terrible Ràkùasas called Mandehas attempt to consume Sårya. They have been granted the boon that everyday they will be dying though they may not be losing their bodies. So, everyday there rages a fierce fight between them and Sårya. When the fight is on, noble brahmins throw up water sanctified by Gàyatrã mantra with 'Om'. The water turns into Vajràyudha and burns the Ràkùasas to ashes. The first offering in Agnihotra is made with the recitation of the mantra beginning 'Såryo Jyoti' because of which the sun is able to shine with thousands of rays with the result that the Ràkùasas are burned to death. The Bàlakhilyas who number more than 60,000 form Såryà's body-guard. (See under Sårya for Puràõãc stories about him).
     2) %<Candra. (The Moon).>% Candra exists at one lakh yojanas away from Sårya, and it revolves round the earth. A càndra month of twentyseven days is divided into twelve rà÷is (houses) viz. Siüha (Leo), Kanyà (Virgo) Tulà (Libra) Vç÷cika (Scorpio) Dhanus (Sagittarius) Makara (Capricorn) Kuübha (Aquarius) Mãna (Pisces) Meùa (Aries) Vçùabha (Taurus) Mithuna (Gemini) and Karkañaka (Cancer). Every month Candra stays in each of the above houses only for 2(1/4) days.
     The full moon makes Pitçs happy, divides the month into two halves, Kçùõa Pakùa (the dark fortnight) and øukla Pakùa (the bright fortnight) and functions as the very life of all living beings. The twentyseven stars from A÷vinã to Revatã are the wives of Candra. There is another view that Candra has twentyeight wives including another star called Abhijit. Candra has another name, Sarvamaya. Candra with his pleasing rays, as sweet as Amçta (Nectar) bestows happiness on devas, Pitçs and all other living beings. So he is called Sarvamaya.
     Candra's chariot has three wheels. Ten beautiful horses white as Jasmine flowers draw the chariot. These horses also like those of Sårya live for a Kalpa era. Because the Devas drink its digits Candra wanes into one digit (Kalà). Then Sårya makes him wax again with one single ray of his called Suùumnà. When only two Kalàs of his remain Candra enters the orbit of Sårya and stays there in the ray called 'amà', and that day, therefore is called amàvàsyà. And on that day Candra enters waters for the first time, and after that dwells in trees, creepers etc. While Candra is thus in trees etc. those who cut them will be committing the sin of brahmahatyà. (slaughter of a brahmin). When only a little of the 15th kalà remains on new moon day hordes of Pitçs gather round the enfeebled Candra to drink him, and they drink the amçta kalà, one of the two kalàs still remaining with him. Thus the three classes of Pitçs, Barhiùadas, Saumyas and Agniùvàttas get absolutely satisfied for one month. Thus Candra nurtures Devas in the øukla Pakùa and pitçs in Kçùõa Pakùa, and grows trees, creepers etc. with life-giving water. (For details see under Candra).
     3) %<øukra (Venus).>% øukra is an auspicious Deva very much interested in doing good to the world and making people happy. His course is also, like that of øårya, of three types, intense (quick), slow and of equal pace. Two-and-a-half yojanas above Sårya, øukra follows a course alternating in front of and behind Sårya. øukra never goes very far away from øårya, and he possesses a big chariot drawn by horses from earth. (For details see under øukra).
     4) %<Budha (Mercury).>% Though inherently auspicious Budha, in contact with inauspicious planets takes their character and becomes weak. Budha also has the three paces, quick, slow and medium. Budha moves close to Sårya and if he moves from Sårya storms, failure of rain etc. will be the result. He is considered to be the son of Candra. His chariot is made of wind and fire, golden in colour and is drawn by eight horses having the speed of wind. (See under Budha for more details).
     5) %<Kuja (Mars).>% Kuja is two lakhs of yojanas above Budha, and remains in every rà÷i (house) more or less for 45 days. When the position is affected it causes inauspicious experiences to living beings. The chariot of Kuja is made of gold, glittering and of huge size. Eight horses born from Agni draw the chariot.
     6) %<Bçhaspati (Jupiter).>% Jupiter travels 2 lakhs of yojanas away from Kuja's sphere. Though it is an auspicious planet its reverse course is productive of evil results. Jupiter travels for twelve months in every rà÷i (house). His golden chariot is drawn by eight white horses. (See Bçhaspati).
     7) %<øani (Saturn).>% øani is 2 lakhs of yojanas away from Jupiter's sphere, and it stays in every house for twenty months. As it moves only slowly it is called øanai÷cara also. øani is considered to be the son of Sårya. It is an inauspicious planet. His chariot is drawn by multicoloured horses born in the sky.
     8) %<Ràhu.>% His ash-coloured chariot is drawn by eight horses as dark as beetles. Once the horses are harnessed to the chariot it will always be running. On full moon days Ràhu starts from Sårya and reaches Candra and returns to Sårya on new moon days. It is an inauspicious planet. (For details see under Ràhu).
     9) %<Ketu.>% His chariot is drawn by eight horses, which have the speed of wind. It is also an inauspicious planet.
     10) %<Saptarùis.>% Thirteen crores of yojanas away from the zone of øani exists the Saptarùi zone. Seven maharùis are incessantly on the move in that sphere, wishing all that is well for the whole world. (See Saptarùis).
     11) %<Dhruva.>% Thirteen crores of yojanas away from the saptarùimaõóala there is a place called Viùõupada. Dhruva, son of Uttànapàda lives there in the company of Indra, Agni, Ka÷yapa, Dharma and others. The Dhruvamaõóala remains there stationary like the supporting pillar of all the planets ever on the move. (See Dhruva; Devãbhàgavata 8th Skandha; Viùõu Puràõa, Part II).
     Astrologers aver that living beings pass through the periods and positions of the following planets, viz. Ketu, øukra (Venus) âditya (Sun), Candra (Moon), Kuja (Mars), Ràhu, Bçhaspati (Jupiter), øani (Saturn) and Budha (Mercury). The following table shows how people born under different stars pass through the different da÷às. The order of succession of the da÷às and the period of each da÷à can also be seen from this table.
     Stars (Day of birth)\<*>\     Daֈ     Years
     A÷vinã (A÷vayuk)     Maghà     Måla     Ketu     7
     Bharaõã     Pårvà Phalgunã     Pårvàùàóha     øukra     20
     Kçttikà     Uttaraphalgunã     Uttaràùàóha     âditya     6
     Rohiõã     Hastam     øravaõa     Candra     10
     Mçga÷iras     Citrà     øraviùñhà     Kuja     7
     ârdrà     Svàtã     øatabhiùaj     Ràhu     18
     Punarvaså     Vi÷àkhà     Pårvaproùñhapada     Bçhaspati     18
     Puùya     Anuràdhà     ættaraproùñhapada     øani     19
     â÷leùà     Jyeùñhà     Revatã     Budha     17
\<*) To find out your da÷à at the time of birth, please see the above table. Any one born under any of the stars is considered born in the da÷à shown in the right hand side against that star; e. g. People born under (A÷vayuk) A÷vinã, Mçga÷ãçùa and Måla are born into the Ketu da÷à. So with the other stars also as shown in the above table. To calculate how long the da÷à into which a particular person is born will last requires some astrological skill; also the exact time of birth should be known. A star remains dominant for about 24 hours. If a man is born under a star when half this period of dominance is over, then that man will get only half the period of the corresponding da÷à. The portion of the da÷à that the man will get is proportionate to the period of dominance of the star. For example, a man is born under the star A÷vainã (A÷vyuk) when the star is in the last quarter of the Ketu da÷à. The total period of this da÷à is 7 years. But the man will get only the last quarter of it, namely about 1(3/4) years. After that he will pass on to the next da÷à--øukrada÷à.>\

#<GRAHAPäôâ># (Adverse planetary effects on children) Astrologers hold the view that planets affect or exercise some influence on the lives of people. According to that given hereunder is a brief description of planets, which affect a child from its very birth as also of remedial measures to keep the child free from such adverse planetary effects.
     On the very day of the birth of the child a female planet called Pàpinã affects it as a result of which it will refuse all food and be lying turning its head this way and that. Pàpinã will tap the health not only of the child but of the mother also. Bali (sacrificial offering with flesh, fish and liquor as also waving with flowers and fragrant materials and lighted lamp, and smearing the child's body with sandal paste, mancetti powder, tàtiri flower, bark of pachotti, are remedies against the attack of Pàpinã. Burning of buffalo dung also is useful.
     On the second night after the birth of the child another female planet called Bhãùaõã attacks it. Symptoms of the attack are coughing, deep breath and shrinking of bodily organs. The remedies for the attack are: smearing of the body with paste made in sheep's urine of tippalã (long pepper), ràmacca, root of "Kañalàñi" and sandalwood. The child should also be exposed to the fumes got by burning the horn tooth and hairs of the cow. And, with the above-mentioned things bali should be offered to the planet.
     On the third night the female planet called Ghaõñàlã affects the child. Frequent crying, yawning, shivering and loss of appetite are the main symptoms of the attack. Smearing the body with a paste of lotus styles, a¤jana stone and tooth of cow and elephant mixed with goat's skin is a good remedy for the illness. The child should be treated with the fumes got by burning the leaves of nàguõa (a tree) and bilva and bali as aforesaid should also be offered.
     Kàkolã (female planet) affects the child on the fourth night. Shivering, loss of appetite, frothing and wandering of the eyes are the main symptoms of the attack. In this case bali should be offered with liquor and flesh; the body should be smeared with a paste in horse's urine of elephant's tusk and the outer skin of snakes. The child should also be subjected to the fume of tamarind and margosa leaves.
     Haüsàdhikà (female planet) affects the child on the fifth night. Yawning, breathing out alone and closing of fingers are the main symptoms of the attack. Bali with fish etc. should be offered to this planet, and the child smeared with a paste of goat-horn, roots of the vàtyala plant, bark of pàchotti (Tilva) manayola and haritàla.
     Phalkàrã (female planet) attacks the child on the sixth night. Startling, fainting, waking frequently from sleep and crying much, loss of appetite and turning the body round and round are the chief symptoms of the attack. In this case bali with fish etc. is called for. The child is also to be exposed to the fumes produced by the burning of dried tamarind, gulgulu, Kottam and elephant's tusk.
     Muktake֋ (female planet) attacks the child on the seventh night. Bad odour, yawning, weakening of body and cough form the main symptoms of the attack. Exposure to fumes produced by burning leopard's teeth and the smearing of the body with a paste made of orris root and cow's dung and urine should also be done.
     ørãdaõóã (female planet) attacks the child on the eighth night. Wandering of the eyes, crying and also making a barking noise and quick movement of the tongue are the main symptoms. Bali with fish etc. and smearing the body with a paste of orris root, mustard seed and garlic are the treatment for the attack.
     The terrible female planet, ærdhvagràhã attacks the child on the ninth night. Startling, breathing out alone and biting the fists of both hands form the chief symptoms of the attack. Smearing of the body with a paste of red sandalwood, Costus speciosus etc. and exposure to fumes produced by burning the hairs and nail of the monkey are remedies for the illness.
     Rodanã attacks the child on the tenth night. Incessant crying and bodily fragrance and blue colour are the main symptoms of the attack. Exposure to fume produced by burning margosa leaves and application of a paste made of orris root, tamarind are good remedies. Bali should be offered with fried paddy, flesh and barley rice. For thirteen days from its birth the child should be treated in the above manner.
     A terrible female planet called Påtanà attacks the child when it is one month old. Crying like the crow, frequent breathing, smell of urine on the body and reddening of the eyes are the chief symptoms of the attack. Remedies thereof are as follows: bathing in cow's urine and exposure to the fumes got by burning cow's teeth, bali to be offered with yellow clothes. red flower, red sandalwood, lamps lighted, three varieties of pàyasa (pudding), liquor, gingelly seeds and flesh. Bali with the above materials should be offered for seven days under an 'Ung' tree on the southern side.
     Mukuñà, (female planet) attacks the child two months old. Coldness of the body, vomiting, parching of mouth etc. are the chief symptoms. Remedy for the attack is offering of bali with flower, Sandalwood, clothes and bread (all black in colour) and lighting of lamps and fuming.
     Gomukhã attacks the child, in the third month. Abnormal sleep, exessive urination etc. are the main symptoms of the attack. Bali in the morning with barley, flesh, milk, rice etc. and exposure to the fumes of ghee at noon are the treatment for the illness. To bathe the child in water boiled with the leaves of five trees is also good.
     Piïgalà attacks the child, when it is four months old. Excessive coldness of body, bad odour and emaciation of body are the main signs of the attack. Piïgalà's attack often proves fatal.
     During the fifth month the planet Lalanà attacks the child. Weakness, blood coming out of the mouth, and excretion yellow in colour are the main symptoms of the attack. Bali with fish etc. on the southern side of the house is the treatment for it.
     Païkajà attacks the child during the sixth month. Various kinds of awkward movements, crying in awkward and peculiar voice are the main symptoms of the attack. Offerings of liquor, fish, flesh, rice, flowers etc. will cure the illness.
     During the seventh month Niràhàrà attacks the child. Bad odour, tooth-ache etc. are the main symptoms. Bali with fish, flesh etc. is the cure.
     Yamunà attacks the child during the eighth month. Skin eruptions etc. are the chief symptoms. No special treatment is required for this.
     During the ninth month Kumbhakarõã attacks the child. Fever, vomiting and abnormal crying form the chief symptoms. Bali with flesh and liquor is the cure for it.
     Tàpasã attacks the child during the tenth month. Refusing to eat food and rolling of the eye-balls form the main symptoms. Bali on level ground with flesh etc. is the remedy for it.
     During the eleventh month Ràkùasã attacks the child. No treatment is called for.
     Ca¤calà attacks the child during the twelfth month. Breathing problems, palpitation etc. are the main symptoms. Bali during the first half of the day with Kalmàùa etc. is the remedy.
     During the second year of its life the child is attacked by Rodanã. Shivering of the body, crying and emission of blood and urine form the main symptoms. In such cases bali should be offered with pudding of molasses and gingelly seeds made into small balls. Also an idol should be made of gingelly seeds and it should be bathed in gingelly water. The child should further be exposed to the fumes got by burning the leaves of five trees.
     Cañukà (a female planet) attacks the child during the fourth year. Fever, swellings, and weakness of limbs are the main symptoms. Bai with fish, flesh, gingelly seeds and also fuming form the treatment.
     Pa¤càlà attacks the child when it is five years old. Fever, weakness of limbs are the symptoms. Bali with flesh, rice, etc. and fuming with the excretion of sheep form the treatment. Bathing in water boiled with leaves of jack fruit tree, peepal tree etc. is also good.
     Dhàvanã attacks the child when it is six years old. Thinning of face, tastelessness of mouth and weakness of limbs are the main symptoms in such cases. Bali for seven days with the above-mentioned things and bathing in kanjunny (Bhçïgaràja creeper) water are the treatment.
     Yavanà attacks the child in the seventh year. Speechlessness, vomiting, laughing and crying for no apparent reason form the symptoms. Bali with liquor, flesh, pudding etc. and fuming and bathing form the treatment.
     Jàtavedà attacks the child in the eighth year. The child refuses food and cries. Bali with cooked gingelly, gingelly bread and curds, and bathing and fuming form the treatment.
     Kàlà (Kàlã) attacks the child during the ninth year. Feelings of fear, roaring etc. are the symptoms. Bali with gingelly rice, gingelly bread, gingelly powder, Kalmàùa and pudding form the treatment.
     Kalahaüsã attacks the child during the tenth year. Fever, burning sensation and emaciation are the symptoms. Bali for five days with bread called Paulik and rice mixed with ghee, exposure to fumes of margosa leaf and smearing the body with a paste of Kottam form the treatment.
     Devabhåti attacks the child when it is eleven years old. Then he will utter harsh and cruel words. Bali and smearing as above form the treatment.
     Valikà attacks the child in the 12th year. Frequent hiccoughs is the symptom. Treatment is the same as above.
     Vàyasã attacks the child when it is 13 years old. All the limbs except the face get emaciated. Treatment is as follows: bali with red rice, red sandal-wood and red flowers; bath in water boiled with the leaves of five trees; and exposure to the fumes of margosa and mustard.
     Yakùiõã attacks the child when it is fourteen years old. Awkward physical expressions, stomach-ache, fever and thirst are the symptoms. Bali with flesh, rice etc. and bathing etc. as above form the treatment.
     Muõóikà attacks the child when it is fifteen years old. Various kinds of pains, bleeding etc. are the symptoms. The mother of the child is to be treated for this.
     Vànarã attacks the child during the 16th year. Falling down, continuous sleep and fever form the symptoms. Bali during three nights with pudding etc. and bathing and fuming as above form the treatment.
     Gandhavatã attacks the child during the seventeenth year. Agitation of limbs and crying are the symptoms. Bali with Kalmàùa etc. and bathing and fuming as above form the treatment.
     The following mantra should be repeated in all balis and gifts.
     Oü namaþ sarvamàtçbhyo bàlapãóàsaüyogaü bhu¤ja bhu¤ja cuña cuña Sphoñaya sphoñaya sphura sphura gçhàõa gçhàõa àkaññaya àkaññaya kaññaya kaññaya evam siddharåpo j¤àpayati hara hara nirdoùe kuru kuru bàlikàü bàlaü striyaü puruùaü và sarvagrahàõàmupakramàt-càmuõóe namo devyai hruü hruü hrãm apasara duùtagrahàn hram tadyathà gacchantu gçhyatàm anyatra panthànam rudro j¤àpayati. (Agni Puràõa, Chapter 299).

#<GRâMADEVATâ># India is predominantly a rural country with a number of villages, and the rural folk depend mainly upon agriculture for living. Agricultural land, rain and epidemics which affect them as well as their cattle--these are the main concern of the villagers. Indians, from very ancient days, used to believe that each of the above has its own presiding devatàs. Such devatàs are the gràmadevatàs.
     Devã is the chief gràmadevatà of South India. Devã is called Durgà and Kàlã also. But, Devã is worshipped in sixtyfour different forms or aspects. The gentle Devã, viz. in her gentle aspect or attitude has three forms, Kanyà, Kàmàkùã, and Måkàmbikà. In Kerala Devã is called Bhagavatã also. Valiyaïgàói Bhagavatã of Calicut is Lakùmãdevã. Kàlã temples in Karõàñaka are called 'Koññàpuraü Lakùmã Kùetras'. There are such temples in Andhra also. Most of them are Jokulàmbikà temples. In Tamil Nadu there are gràmadevatàs called Mariyamma, Kàlãyamma, and Draupadãyamma. Not the Draupadã mentioned in the Mahàbhàrata; but the Kaõõakã of Cilappadikàra is the Devã worshipped in Tamil Nadu.
     There are two kinds of Devãs called Saptamàtçs and Saptakanyàs. Saptamàtçs have puruùas (husbands) and saptakanyàs have seven brothers for help and support. Devã påjà is very much prevalent in South India. The custom is supposed to be as old as 5000 B.C. Idols of Devã have been unearthed from Mohanjo-daro and Harappa. Even the Buddhists worship the Devãs called Yakùã and Hàrãtã. When in after years Hinduism was revitalised these gràmadevatàs got promoted as the great Devatàs of the epics and the Puràõas. The Ràmàyaõa mentions the incident of the Devã called Laïkàlakùmã driving away Hanåmàn. There are famous Kàlã temples in Ujjayinã and Calcutta. It is believed that in the temple at Cidambaram also Kàlã occupied a prominent place. But, according to legends, øiva defeated Kàlã in a dance competition and ousted her to her present temple at the outskirts of the city. Càmuõóã is worshipped as the ancestral guardian deity in Mysore. The Kàmàkùã temple of Kà¤cã, Mãnàkùã temple of Madura and Måkàmbikà temple of North Karõàñaka may be cited as examples for the worship of the gentle form of Devã. Alarmel Maïkattàyàr temple at Tiruccànår is a very important Devã temple. The 'Aditi' in the Vedas and Koññravai of Tamil Saïgha texts point to the very long past of the Devã in India. Kàlidàsa and Kàlamegha (a Tamil poet of the fifteenth century have worshipped Kàlã. ørã Ràmakçùõa Paramahaüsa and the great modern Tamil poet Bhàratã were devotees of Kàlã.
     There are also gràmadevas worshipped like the gràmadevatàs. Munã÷vara and Karuppan are two prominent gràmadevas. In certain villages Bhairava, Vãra Irula, Kàññeri and Noïgi are worshipped as gràmadevas. In South Karõàñaka a set of Devas called Bhåtas are worshipped, Pa¤curuli being one of them. øàstà or Ayyappa is another gràmadeva. øàstà is most popular in Kerala and in Tamil Nàóu. Buddha also is called øàstà. In certain places idols of øàstà with two wives, called Pårõà and Puùkalà are also found. øabarimala øàstà is yogamårti (in yogic pose).
     In most of the gràmadeva temples idols of the Devas are not found. A pãñha (stool-like seat) is supoosed as the seat of the Deva and it represents the Deva also. But, in some temples weapons like the sword, the club etc. are found. Offerings to the deity in gràmakùetras and annual festivals are common in such temples. (Nàm vaõamguü daivaügal-Tamil).

#<GRâMAöä># A bhåtagaõa (set of attendants) of øiva. Sins of those who worship this gaõa will be removed. (Anu÷àsana Parva, Chapter 150, Verse 25).

#<GRâMAöäYA># One born in the family of the Kùatriya, who is the governor of village. Nakula defeated the gràmaõãyas during the conquest of lands in connection with the a÷vamedha of Dharmaputra. (Sabhà Parva; Chapter 32, Verse 9).

#<GRANTHIKA># Name assumed by Nakula during his life incognito at the Viràña palace. (Viràña Parva, Chapter 3, Verse 4).

@<[Page 300a]>@

#<GèDDHRAKæòA># A mountain of northern India. The Laü÷åras gave protection to Bçhadratha at this mountain. (øloka 82, Chapter 49, øànti Parva).

#<GèDDHRAPATRA># A soldier of Skandadeva, (øloka 74, Chapter 45, øalya Parva).

#<GèDDHRAVAòA># A mount of the Himàlayas. This mount is the abode of Mahàdeva. Those brahmins who visit this place would get mokùa and those of other castes would be absolved of all sins. (øloka 91, Chapter 84, Vana Parva).

#<GèDDHRIKâ># A bird. Ka÷yapa begot of his wife Tàmrà, the six birds namely Kàkã, øyenã, Bhàsã, Gçddhrikà, øuci and Grãvà. (Agni Puràõa, Chapter 19)

#<GREEK LITERATURE># Greek is one of the most important Indo-European languages. As an independent branch of the original Indo-European language Greek established itself by about 2000 B.C. Even during its earliest period Greek had four local dialects as a result of the arrival of the Greek-speaking people at different periods of time. Iolic, Ionic-Attic, Arcado Cyprean and western Greek are the four dialects. Iolese was prevalent in the Lesbos region, and this is the dialect mainly used in the poetry of Homer. The Ionic and Attic dialects were prevalent in Ionia and Attica respectively. After Homer, the major portion of Greek literature was written in this dialect. The Arcado-Cyprean dialect was used in Arcadio and Cyprus. The fourth dialect was also called Doric.
     Naval traditions, commerce and political power contributed to the growth and development of Greek language and literature. In each dialect, even from the very beginning, literary efforts were made. Each of the four spoken languages very soon developed into a written language. But, in the very initial periods each of the spoken dialects continued its existence in the form of ballads and songs transferred from one man to another. It was Homer who gave those popular ballads an epic form and status and sowed the seeds of the great literature of Greece.
     The golden period of Greek literature was when the city of Athens enjoyed supreme political power. Literature during the period set the model for future generations. It was during this period that Greek achieved the best in different literary forms like tragedy, comedy, lyric, elegy, history, philosophy, oratory etc. Pindar, Aeschylus, Herodotus, Sophocles-Euripides, Aristophanes, Thucydides, Plato and Demosthenes-these are distinguished names who were responsible for the great development of the literary forms referred to above.
     Greek literature passed the Alexandrian, Roman and Byzantian periods before it arrived at the modern period. It was Solomos and Valoritus and others who gave impetus and inspiration to modern Greek literature.

#<GèHADEVä># Another name of the demoness Jarà. (See under Jarà).

#<GèHAPATI># A sage. There is a story in øiva Puràõa about this sage.
     Vi÷vànara father of Gçhapati was living with his wife øuciùmatã in a hermitage on the banks of the river Narmadà. They had no children and øuciùmatã, was grieved much on this account. She requested her husband find out ways and means to get a child. Vi÷vànara, went to Kà÷ã and did penance to propitiate Vi÷ve÷vara and the God appeared before him and blessed him and said: "You will soon get a son". Very soon the wife of Vi÷vànara delivered a child and the son was named Gçhapati. When the child was nine years old Nàrada came there once and warned them against fire. Vi÷vànara immediately went and did penance to propitiate øiva and obtained from him for his son the qualities of fire also so that fire would be unable to act on him. It was on account of this that Gçhapati when he installed an idol of øiva at Kà÷ã gave it the name of Agnã÷vara.

#<GèHASTHA># In ancient India the life of a male person was divided into four stages, namely, Brahmacarya Gàrhasthya, Vànaprastha and Sannyàsa. He who is in the second stage of life is called a Gçhastha.
     When a person marries, he becomes a Gçhastha. The bride should have certain qualities to be an ideal wife. The girl should be only a third of the age of the male. She should not have hair either too much or too little. She should not be black or of a piïgala hue. She should not have any of her organs extra at the time of birth. The following types of girls are to be avoided for marriage. (1) Girls bred up by low-caste people (2) girls with hair over the body (3) not born of a good family (4) sick ones (5) ill-natured ones (6) girls who use abusive language (7) with hereditary diseases (8) with ÷ma÷ru (hair on the face) (9) girls with masculine features (10) with the sound of males (11) lean ones (12) with the voice of a crow (13) with thick eyelashes (14) round eyes. Again avoid girls having hair on their legs, raised heels and those with small depressions on their cheeks when they laugh. Girls whose bodies are too bright, with white nails, red eyes and fat hands and legs are not good for marriage. Girls too tall or too short, with eyelashes touching each other, with broad and raised teeth are to be avoided. A true Gçhastha is one who marries a girl who is separated from him by five generations on the maternal side and seven generations on the paternal side.
     A true Gçhastha should daily worship devas, cows, brahmins, scholars, old men and preceptors. He should worship sandhyà (dawn and dusk) daily and also fire. He should wear on his body leaves of Viùõukrànti, Karuka (couch grass), Tulasã (holy basil plant). He should appear neat and smart wearing good dress, with white flowers on his well combed head. He should never steal, speak unpleasant words to anybody nor speak an untruth even if it be pleasant. He should not openly speak about the sins of others. He should not covet another man's wife. He should not travel in a damaged vehicle nor should he sit under the shade of a tree on the banks of a river. A Gçhastha should not mingle with such persons as (1) men hated by the people (2) outcastes from society (3) insane men (4) those having a great number of enemies (5) those who torment others (6) prostitutes (7) husbands of prostitutes (8) those who use abusive language (9) those who tell lies (10) spendthrifts (11) scandalmongers and (12) rogues. Never travel alone. He should not bathe against the flow in a river. Never enter a house on fire nor climb to the extreme top of trees. He should not grind his teeth, squeeze out his nose, yawn without covering the mouth. breathe or spit, with the face covered, laugh noisily, breathe out with a sound, bite the teeth, pinch grasses or write or draw on the ground (Aü÷a 3, Viùõu Puràõa).

#<GRäVâ># A daughter in bird form born to Ka÷yapaprajàpati by his wife Tàmrà. Grãvà had the following sisters, Kàkã, øyenã, Bhàsã, Gçddhrikà and øuci, all birds. (Agni Puràõa, Chapter 1).

#<GèTSAMADA I># A celebrated sage. He was the son of a sage called Vãtahavya. Gçtsamada was equal to Bçhaspati and a great friend of Indra. Once this sage lectured to Yudhiùñhira on the glory of øiva. Many have mistaken Grtsamada for Indra. Once the asuras bound him by ropes mistaking him for Indra. He had a son named Kucetà. (For more details see under Variùñhà) (Chapters 18 and 30, Anu÷àsana Parva).

#<GèTSAMADA II># A King of the Bhàrgava dynasty. He was the son of King Suhotra. Gçtsamada had two brothers. Kà÷ya and Ku÷a, and a son, øunaka. (9th Skandha, Bhàgavata).

#<GèTSAMADA III># The son born to Indra of Mukundà. There is the following story about him in Gaõe÷a Puràõa.
     Once when Rukmàïgada was out from the palace, Indra, in the guise of Rukmàïgada, went to Mukundà, wife of Rukmàïgada, and slept with her who was at that time sexually hungry. She delivered a child in due course. This boy was Gçtsamada. He grew into a great scholar. Nobody was able to defeat him in any verbal duel. Once Gçtsamada went to the palace of the king of Magadha to attend a øràddha (an offering to the manes) along with Vasiùñha and others. Atri Maharùi who was present there then spoke slightingly of Gçtsamada's parentage and Gçtsamada coming home questioned his mother. The mother then told him what had happened and Gçtsamada getting angry at the immoral act committed by his mother cursed her and said "May you be a Kaõñaka tree". Mukundà also did not leave her son free. She cursed him thus "You will have a demon as your son". But Gçtsamada went and did penance to propitiate Gaõapati and got Bràhmaõya.

#<GèTSAPATI># He was the son of Kapila, a King of the Påru dynasty. He had a brother called Kau÷ika. Gçtsapati had sons in all the four castes, namely, Bràhmaõa, Kùatriya, Vai÷ya and øådra. (Chapter 277, Agni Puràõa).

#<GUôâKEøA># Another name of Arjuna. He got the name because he conquered sleep. (øloka 8, Chapter 138, âdi Parva).

#<GæôHASENA># A King of the country of Puùkaràvatã.

#<GUHA># King of the country of Niùàdas alias øçïgiverapura, on the banks of the river Gaïgà. ørã Ràma when he went on exile to the forests went to the residence of Guha accompanied by Lakùmaõa and Sãtà. Guha, a devotee of Ràma, received them with respect offering them many kinds of fruits and roots to eat. But ørã Ràma said that it was not proper to accept fruits and roots and so he drank only pure water from him. But Guha was asked to feed his horse. At night when Lakùmaõa stood watch over Ràma and Sãtà, Guha volunteered to stand guard but Lakùmaõa refused to accept the offer. So Guha kept company with Lakùmaõa and both of them spent the night talking to each other. In the morning as per Ràma's request Guha brought a canoe and Guha himself took Ràma, Lakùmaõa and Sãtà to the other side of the river. (Sarga 50, Vàlmãki Ràüàyaõa, Ayodhyà Kàõóa).
     Guha is seen next when Bharata comes to the forest in search of Ràma. When Bharata returned from Kekaya he went in search of ørã Ràma and Lakùmaõa and came to Guha in øçïgiverapura. Guha then gave Bharata all available information regarding ørã Ràma. Guha then sent the Dà÷a army along with Bharata. (Sarga 84, Ayodhyà Kàõóa, Vàlmãki Ràmàyaõa).
     Guha, chief of øçïgiverapura, spent the night with Ràma and Lakùmaõa under an Oka tree. (Chapter 6, Agni Puràõa).

#<GUHA(S)># A tribe of people of ancient India. ândhras, Pulindas, Cucukas, Guhas, øabaras and Bhadras are some of the tribes of the south. (øloka 42, Chapter 207, øànti Parva).

#<GUHASENA># See under Devasmità.

#<GUHYAKA># A Yakùa. (A division of Yakùas who were prominent members of the court of Kubera). They were present at the marriage of Draupadã. (øloka 7, Chapter 186, âdi Parva).
     %<Other details.>%
     (i) The palace of Kubera in the sky is borne by Guhyakas. (øloka 3, Chapter 10, Sabhà Parva).
     (ii) Bhãmasena slew many Guhyakas on the mountain of Gandhamàdana. (øloka 55, Chapter 11, øalya Parva).
     (iii) Some of the soldiers who died in the Mahàbhàrata battle went to the world of the Guhyakas. (øloka 23, Chapter 4, Svargàrohaõa Parva).

#<GULIKA># A hunter who was given mokùa by the sage Uttaïga. This hunter once made an attempt to steal the gold plates on the roof of the Viùõu temple at the palace of Sauvãra. Uttaïga was present at the temple then and, Gulika tried to kill the sage. The sage cursed him and killed him. Taking pity on him later Uttaïga sprinkled some water from the river Gaïgà, on him and the hunter attained Vaikuõñha. (Nàradãya Puràna).

#<GUöA># See under Pattu (Ten).

#<GUöâôHYA># He is the author of the celebrated Bçhatkathà which is a precious mine of Sanskrit Literature. Guõàóhya had written this in satanic (pai÷àcika) language difficult for ordinary people to read or understand. This was translated into Sanskrit by the poet Kùemendra in a book called Bçhatkathàma¤jarã. This was the first translation and it was in an abridged form. Somadeva made a more elaborate translation and it is this translation that is now known as the Kathàsaritsàgara.
     Guõàóhya is believed to be an incarnation of the øivapàrùada, Màlyavàn. There is a story behind Màlyavàn being cursed and made to be born as man by Pàrvatã. Once Pàrvatã worried øiva to tell her a story original and interesting and not heard of by anybody before. Placing Nandike÷a at the door and instructing him not to allow anybody inside øiva started narrating the story of the Vidyàdharas to Pàrvatã. At that time Puùpadanta, chief of the genie-guards of øiva who was at liberty to go to the presence of øiva at any time, came there and heedless of the protests of Nandike÷a entered the room. There he found øiva telling a story to Pàrvatã and she was hearing the same with rapt attention. The story was so interesting that Puùpadanta also heard it standing concealed in a place in the room. After having heard the whole story Puùpadanta went back unnoticed and told the story to his wife, Jayà. Jayà on another occasion told the story to Pàrvatã and the latter was taken aback and she went to øiva and complained: "Your Lordship told me that the story was unique, not heard of before by anybody. But even Jayà knows it." And she wept with disappointment. Then øiva stood in meditation for sometime, and knew how Puùpadanta had entered the room unnoticed and how he had told the story he had heard to Jayà. øiva explained this to Pàrvatã and she immediately sent word for Puùpadanta who came trembling and confessed everything. Pàrvatã then cursed Puùpadanta and also Màlyavàn who came to speak on behalf of Puùpadanta and made them men. They begged for relief from the curse and then she said, "Long ago Vai÷ravaõa cursed a Yakùa named Supratãka and converted him into a devil named Kàõabhåti. This devil is now living in the deep forests on the Vindhya mountains. When you talk with him you will become your old selves again. Puùpadanta should first tell the story he has heard from øiva to Kàõabhåti and then he will be relieved from the curse. Kàõabhåti will then tell Màlyavàn many stories. Then Kàõabhåti will get release from the curse. Màlyavàn should make public all the stories he had heard from Kàõabhåti and then he will also get release from the curse." Accordingly Puùpadanta was born as Vararuci in the city of Kau÷àübã and Màlyavàn as Guõàóhya in the city of Supratiùñhita. (For details see under Vararuci).
     The story of how Supratãka became Kàõabhåti is this: The Yakùa, Supratãka, got friendly with a demon named øåla÷iras and they moved about freely as chums. Vai÷ravaõa did not like this and he cursed Supratãka and converted him into a satan. At once, Dãrghajaïgha, elder brother of Supratãka, came and begged for relief. Vai÷ravaõa then said: "Puùpadanta will be born on the earth by a curse as man and he will one day come and tell Supratãka many great stories. After hearing them he should narrate them to Màlyavàn who will then be born on the earth as man. Supratãka will then get release from the curse and become his old self again". Supratãka was born in the forests of Vindhya as Kàõabhåti.
     This is the story of the birth of Guõàóhya. There is a city called Supratiùñhita in the country of Pratiùñhàna and there lived a brahmin named Soma÷armà. He had two sons, Vatsa and Gulmaka and a daughter named ørutàrthà. Before long the parents died and ørutàrthà grew up under the protection of her brothers. Kãrtisena, brother of Vàsuki, married her by gàndharva rites and Guõàóhya was the child born to them.
     Even while he was a boy he went to the south for his education and there from a brahmin he studied all arts and sciences. When he completed his studies he started on a tour and at that time became the minister of a king called Sàtavàhana. He married from there. One day his (Sàtavàhana's) wife rebuked the king when the latter made some linguistic errors and Sàtavàhana became dejected and moody from that day onwards. Then there came to the court of the King a brahmin named øarvavarman who promised to make the King proficient in languages within six months. But Guõàóhya said that it was not possible to do so within six months. They made a bet. Guõàóhya swore that if øarvavarman would teach the King the øabdasàstra (science of language-sounds) within six months he (Guõàóhya) would abandon his knowledge of Sanskrit, Prakrit and local language. On the other hand if øarvavarmà failed to accomplish the feat the latter should wear on his head for twelve years the chappals of Guõàóhya. øarvavarman agreed and went to do penance to please Subrahmaõya. Subrahmaõya granted him a boon by the power of which øarvavarman made Sàtavàhana a scholar in Sanskrit. Defeated, Guõàóhya abandoned his knowledge of all languages and bidding adieu to the King by gestures left for the Vindhyan forests.
     When Guõàóhya went to the forests Kàõabhåti, King of the Satans was not in his place. He heard the satans speaking in their peculiar language and intelligent that he was he picked up the language. and when Kàõabhåti came he spoke to him in his own language. Kàõabhåti told in the satanic language the great stories of seven Vidyàdharas. Guõàóhya took seven years to write the stories in the satanic language and compile them into seven lakhs of granthas to form a Mahàkàvya. There were no writing materials available for him and Guõàóhya wrote them all on leaves using blood and twigs. When he started reading his book all the devas assembled in the sky to hear it. On hearing it Kàõabhåti got release from the curse. It is this book containing seven lakhs of granthas that is called the Bçhatkathà.
     Guõàóhya then thought of how to keep alive such an interesting and gigantic book and then two of his companions Guõadeva and Nandideva suggested to him to dedicate the book to the King, Sàtavàhana. Guõàóhya agreed to that and the two disciples took the book to the King. The King read the whole story. But did not like it. It was very elaborate. The language was satanic. It was written with blood. The King looked at the book with contempt.
     When the disciples found that the King was not in favour of the work, they took it back to Guõàdhya. Guõàóhya felt a great dejection. He went to a hillock nearby with his disciples and made a big fire-pit. He set aside the story of the Vidyàdhara named Naravàhanadatta composed of a lakh of granthas for the use of his disciples and then started putting into the fire-pit the rest, reading aloud each leaf before he put it into the fire. The sad disciples watched it weeping. Even the wild animals of the forest flocked to the place and stood there listening to Guõàóhya. At that time Sàtavàhana became a sick man. The physicians of the palace said that the illness was caused by the dry flesh he was taking. The cook was called in and he accused the hunters who supplied them with flesh daily. The hunters were questioned and they informed the King that only such flesh was available since all the beasts and birds were standing without food listening to a man who was reading something from a leaf and then burning it in a fire-pit before him. Sàtavàhana immediately went to the place guided by the hunters. There to his astonishment he found Guõàóhya sitting before a fire-pit surrounded by weeping beasts and birds and throwing leaves of his book one by one into the fire after reading each before it was put into the fire. Sàtavàhana ran to him and prostrated before him. Guõàóhya then told Sàtavàhana his story in satanic language beginning from the curse on Puùpadanta down to his destroying his own work in the fire. His disciples translated his talk to the King. The King was awe-strickeï and he asked for the granthas. But by that time he had already burnt six lakhs of granthas containing six stories. He gave to the King the remaining one lakh of granthas. After that, bidding farewell to the King, Guõàóhya jumped into the fire and abandoned his life on earth and went to the presence of øiva.
     King Sàtavàhana accompanied by the disciples of Guïàóhya came to his palace carrying the 'Bçhatkathà' containing the story of Naravàhanadatta. He gave presents to Guõadeva and Nandideva who explained to him the book in Sanskrit. King Sàtavàhana added a preface to the book to explain to the public how the book came to be written in satanic language. The book very soon got world fame. (Pãñhànulaübaka Kathàsarit sàgara).

#<GUöAKEøä># Daughter of Màtali, charioteer of Indra. She was more beautiful and well-behaved than many other girls. Màtali went about in search of a suitable husband for her in all the three worlds. At last he met Nàrada going to the presence of Kubera. He told Nàrada about this and Nàrada took Màtali to Pàtàlaloka to search for a suitable bridegroom. Then they found out a serpent boy named Sumukha (good looking) worthy of his name who was the grandson of âryaka and son of Cikura born of the family of Airàvata. But Sumukha was in danger at that time. Garuóa had taken a vow that he would eat Sumukha the next month. âryaka told Nàrada about this. Nàrada took Sumukha to the court of Indra. Mahàviùõu was also present there. When Nàrada told the story there Indra blessed Sumukha and granted him long life. This made Garuóa angry and he went to the court of Indra and rebuked Indra. Mahàviùõu who was present there then did not like this act of Garuóa and he called the latter to his side and asked him whether he could bear the weight of one of his arms. With arrogance Garuóa said 'yes' and Viùõu then placed one of his arms on the shoulder of Garuóa But Garuóa found the weight unbearable and begged pardon of Viùõu, bereft of all his arrogance. The marriage of Sumukha with Guõake÷ã was then conducted. (Chapters 97 to 105. Udyoga Parva.)

#<GUöAMUKHYâ># A celestial maiden who took part in the birthday celebrations of Arjuna. She gave a dance there then. (øloka 61, Chapter 122, âdi Parva).

#<GUöANIDHI># A Puràõic character who lived a sinful life and yet attained Svarga. In the country of Kosala there was once a noble brahmin named Girinàtha who was rich, erudite and well-versed in the Vedas. Considering his greatness people called him Girinàthadãkùita. Guõanidhi was his son.
     When Guõanidhi grew up he started his education under a preceptor called Sudhiùõa. Sudhiùõa had a wife named Muktàvalã. After some time Guõanidhi started having clandestine relations with Muktàvalã. This developed so much that Guõanidhi gave poison to his guru and killed him. His parents came to know of this and they came and reprimanded him. Evilnatured Guõanidhi thought that the presence of his parents would be an annoyance to him in future. So Guõanidhi and Muktàvalã planned together to kill his parents and one day they poisoned them.
     After some time Guõanidhi and his wife lost all they had and gradually Guõanidhi turned himself into a thief and drunkard. Nobody in the village liked the couple and all the villagers combined together and sent the couple away from the place. Guõanidhi and Muktàvalã went to the forests and there they started a life of looting the travellers. After some years of a sinful life Guõanidhi one day died lying beneath a Rudràkùa tree. Servants of both Yama and øiva came to claim the soul of Guõanidhi. The servants of Yama said that the right place of Guõanidhi the sinner, was in hell but the servants of øiva said that even if he was a great sinner his place was in heaven because he died lying beneath a Rudràkùa tree. In the end the øivadåtas won and took Guõanidhi to heaven.
     This story was once told by øiva himself to demonstrate the glory of Rudràkùa. (Skandha 11, Devã Bhàgavata)

#<GUöAøARMAN># A character of the Puràõas well versed in all arts and sciences. He was the son of the brahmin âditya÷arman of Ujjayinã. The birth of Guõa÷arman bears a story. Once âditya÷arman went to the forests and by his spiritual powers made Sulocanà, a celestial nymph, to merge with him. A son was born to them and he was named Guõa÷arman. âditya÷arman became a deva. Even from boyhood he became very erudite. Once Indra came to see âditya÷arman. âditya÷arman who was in deep thoughts did not see Indra and so did not rise up when Indra came. Indra felt insulted and cursed him to be born again on Earth. âditya÷arman prostrated before Indra and asked for pardon. Indra then said that it would be enough if his son was born on Earth in his stead. So Guõa÷arman was born on Earth to bear the curse of his father.
     At that time Ujjayinã was being ruled over by a King called Mahàsena. He had a very beautiful wife named A÷okavatã. Guõa÷arman became gradually an intimate friend of the King. Knowing that Guõa÷arman was well versed in all arts the King and queen asked him to give them a performance in dancing. The dance was so excellent that the King engaged Guõa÷arman to teach dancing to A÷okavatã.
     Once a royal attendant tried to give poisoned food to the King and Guõa÷arman finding it out saved the King. From that day onwards the King loved him more. When once Mahàsena was imprisoned by his enemies Guõa÷arman by his magic powers released him. In return for this help the King gave Guõa÷arman a thousand villages.
     Then to the misfortune of all A÷okavatã fell in love with Guõa÷arman. Guõa÷arman bluntly refused her love. Embittered at this A÷okavatã started talking ill of Guõa÷arman and the King at last sent Guõa÷arman out from the palace. The servants of the King tried to capture him and put him into prison but Guõa÷arman escaped from the royal servants by his magic powers.
     He then went and stayed in the house of a brahmin named Agnidattà and married his daughter, Sundari. Then on the advice of the brahmin Guõa÷raman did penance to propitiate Subrahmaõya and got many more powers from him. Guna÷arman equipped with these additional powers conquered Mahàsena and his country and became King there. He then sent Mahàsena and his wife A÷okavatã, out from the country. (Såryaprabhàlaübaka, Taraïga 6, Kathàsaritsàgara).

@<[Page 304a]>@

#<GUöAVARâ># A heroine, devoted to her husband, in the ancient literature of India. There is a story in Kathàsaritsàgara describing the depth of her devotion to her husband.
     Guõavarà was the queen of Vãrabhuja, King of the country of Vardhamàna. He had besides Guõavarà ninetynine other wives. But none had any children. So, the King asked the chief physician of the state to suggest a way to remedy this. The physician asked for a white and horned goat to be brought and he then made with its flesh a preparation. Then sprinkling over it a special medicinal dust, he gave it to the wives to eat. But Guõavarà who never left her husband for a moment came late to take the preparation and by the time she came the others had already consumed the whole lot. Then by an order of the King the horns of the goat were made into a similar preparation and Guõavarà took it with the dust sprinkled over it. All the wives got a child each. Guõavarà's son was named øçïgabhuja.
     All the other wives of Vãrabhuja became jealous of Guõavarà. They told the King that Guõavarà was in love with a servant of the palace. The King did not believe it. But he thought he would test her. The King called the servant in question and accusing him of having committed the murder of a brahmin sent him away from the state on a pilgrimage. Sorrow-stricken the servant set out for the pilgrimage. The King then approached Guõavarà and said that a sannyàsin had declared that he, the King, would lose his crown if one of his wives was not put in a cell underground. Guõavarà who adored her husband readily agreed to live underground.
     The other wives were satisfied and yet they wanted to send away her son, øçïgabhuja also from the palace. One day when all the children were playing in the court-yard a stork came and sat perched on the top of the palace. The princes attempted to catch hold of it. A sannyàsin who came there then informed the children that the stork was none other than Agni÷ikha, a demon, who had come there to capture and take away the children. All the children then tried to drop it down by arrows. But none succeeded. Then øçïgabhuja took a golden arrow from the palace and sent it against the bird. The arrow struck the demon but the bird flew away carrying the golden arrow.
     The other princes found it as an opportunity to rebuke øçïgabhuja and they, led by Nirvàsabhuja, reproached him for losing the golden arrow. Unable to bear their insult øçïgabhuja went after the stork following the path of the blood drops which fell on the ground from the wound. At last he reached Dhåmapura, the land of Agni÷ikha. There he fell in love with Råpa÷ikhà, the daughter of Agni÷ikha. They were soon married and yet Agni÷ikha gave øçïgabhuja great trouble. At last øçïgabhuja and Råpa÷ikhà took the golden arrow and eloped from the place one night and reached the city of Vardhamàna. Agni÷ikha followed them but the magic powers of Råpa÷ikhà made him turn back. When King Vãrabhuja saw his son øçïgabhuja he was extremely happy. The King then released Guõavarà from the dungeon and praised her for her devotion to her husband. He loved her more and treated her with greater affection than before. At that time the servant who had been sent away also returned. (Taraïga 5, Ratnaprabhàlaübaka, Kathàsaritsàgara).

#<GUöâVARâ># A celestial lady. This lady was present at the birthday celebration of Arjuna and gave there then a performance in dancing. (øloka 61, Chapter 122, âdi Parva).

#<GUöAVARMAN># âdityasena, King of Ujjayinã, had a wife named Tejasvatã. Guõavarman was the father of Tejasvatã. (Taraïga 4, Làvàõakalaübaka, Kathàsaritsàgara).

#<GUöAVATä I># Mother of Mandodarã (See under Mandodarã).

#<GUöAVATä II># Daughter born to Sunàbha, younger brother of Vajranàbha. She had an elder sister named Candramatã. Prabhàvatã, daughter of Vajranàbha, was married to Pradyumna, son of ørã Kçùõa. One day when Prabhàvatã and Pradyumna were engaged in amorous conversation Guõavatã and Candramatã came to them and they expressed a desire to get husbands for themselves from among the Yàdavas. Prabhàvatã advised Candramatã to marry Gada, brother of Kçùõa and Guõavatã to marry Sàüba, son of Kçùõa. (Chapter 94. Harivaü÷a).

#<GUöâVATä># A river. Once Para÷uràma slew some Kùatriyas on the northern banks of this river. (øloka 8, Chapter 70, Droõa Parva).

#<GUPTA># A caste appellation. In ancient India appellations to the names were put to distinguish one caste from another. So 'øarmà' was added to a brahmin name, 'Varmà' to a Kùatriya name 'Gupta' to a Vaiùya name and 'Dàsa' to a øådra name. Such appellations were considered to be a mark of nobility in those olden days. (Chapter 153, Agni Puràõa).

#<GUPTAKA># A prince of the country of Sauvãra. He was a friend of the famous Jayadratha. In the great battle he was killed by Arjuna. (øloka 27, Chapter 271, Vana Parva).

#<GæRöIKâ># A companion of Devayànã. (Chapter 78, âdi Parva).

#<GURU># The following five persons are to be considered as gurus: Father, mother, Preceptor, Agni (Fire) and âtman (soul), (øloka 27, Chapter 214, Vana Parva).

#<GURUDâRA># A son of Garuóa. (øloka 13, Chapter 101, Udyoga Parva).

#<GURUPARAMPARâ># The origin of the Vedas and the lineage of Gurus is given below:
     1) %<Origin of the Vedas.>% At the time of creation the Veda was born from the face of God. It contained a lakh of granthas with four pàdas like èk. From the Veda were born the ten yaj¤as. The Veda was originally one. It was Vyàsa who divided it into four divisions resulting in the four Vedas.
     Vyàsa divided the Vedas thus: When Brahmà commanded Vyàsa to divide the Vedas into divisions he first selected four disciples who could see the end of the Vedas. He accepted Paila to study ègveda, Vai÷aüpàyana to study Yajurveda, Jaimini to study Sàmaveda and Sumantu to study Atharvaveda. Besides these he selected the highly intelligent Romaharùaõa alias Såta to study the Itihàsas and Puràõas.
     At first, the Veda was one. Vyàsa divided it into four. He based the division on the càturhotra, performance of four hotçs. He arranged the performance of Adhvaryu as Yajus, that of hotç as èks, that of Udgàtç as Sàmans and that of Brahmà as Atharvans. Then he separated the èks to form ègveda, Yajus to form Yajurveda and Sàmans to form Sàmaveda. He devoted Atharvaveda to specify the rites and duties of Kings and the deeds of Brahmà. Vedavyàsa thus split the single Veda tree into four and from there arose later a forest of Veda trees.
     2) %<The saints of ègveda.>% Paila divided ègveda into two saühitàs and gave one each to Indrapramati and Bàùkala. Sage Bàùkala divided his Saühità again into four and taught it to four of his disciples, Bodhi, âdimàóhava, Yàj¤avalkya and Parà÷ara. Indrapramati without splitting his saühità taught it to his renowned son, Màõóåkeya. The branch of Indrapramati thus went down into circulation through the disciples of Màõóåkeya and the disciples of the disciples and so on. Vedamitra of øàkalya gotra, one sage in the line of the disciples of Màõóåkeya, split the saühità into five, and taught it to Mudgala, Gomukha, Vàtsya, øàlãya and øarãra. øàkapårõa a colleague of Vedamitra divided it into three and added a division to it by composing a Nirukta of his own. He taught them to Vaitàlika, Balàka and Krau¤ca. This was how the Indrapramati Saühità produced branches and sub-branches. Bàùkala divided his saühità into another set of three and taught it to Kàlàyani, Gàrgya, and Kathàjava. The sages mentioned above are the ones who spread ègveda in the world.
     3) %<Saints of Yajurveda.>% Vai÷ampàyana, disciple of Veda Vyàsa, made twentyseven divisions of Yajurveda and taught them to his disciples. Among those disciples was Yàj¤avalkya, son of Brahmaràta. The branch Taittirãya originated from Yàj¤avalkya.
     4) %<The Taittirãya branch.>% Once all the sages learned in the Vedas made a decision. He who does not attend the Brahmasamàja meeting held at the mountain of Mahàmeru will be tainted with the sin of Brahmahatyà (murder of a brahmin). At one time Vai÷ampàyana was not able to attend and so was charged with the sin of Brahmahatyà. He called his disciples to his side and told them that they should observe a Vrata to absolve Vai÷ampàyana of his sin. Then one of his disciples, Yàj¤avalkya, stood up and said that he would observe the vrata alone and that there was no need of anybody else in that matter. When asked why he said so he replied that none of the colleagues of his was so brilliant and majestic as he was. Vai÷ampàyana did not like this arrogance of Yàj¤avalkya and so angrily commanded Yàj¤avalkya to give back all that had been taught to him by Vai÷ampàyana. Obeying orders Yàj¤avalkya vomited all the yajus and went away from the place. The other sages taking the form of the bird, Tittiri, accepted the vomited yajus. Therefore that branch of the Veda got the name of Taittirãya and those sages were known as the Taittirãyas.
     5) %<Ayàtayàma(s).>% On his leaving Vai÷ampàyana Yàj¤avalkya put into operation a new set of Yajus called Ayàtayàma unknown even to Vai÷ampàyana. This was how it happened. Yàj¤avalkya after leaving the Brahmasamàja went and did penance to propitiate the Sun-god. The Sun appeared before him in the form of a horse. Yàj¤avalkya then requested him to grant him new yajus unknown even to Vai÷ampàyana. The Sun then remaining in the shape of the horse (Vàji) itself imparted to him instructions on a new set of Yajus called Ayàtayàma which were not known to anybody else, even to Vai÷ampàyana. Those who studied it were called Vàjis. There are fifteen branches of the Vàjis, Kànnu being one of them. All were put into operation by Yàj¤avalkya.
     6) %<The Sannyàsins of Sàmaveda.>% Vedavyàsa taught Sàmaveda to Jaimini. Jaimini had a son, Sumantu, and he in turn had a son named Sutva. Sumantu and Sutva were very intelligent and they studied one branch each of the Vedas. Sutva had a son, Sukarmà, and he divided Sàmavedasaühità into a thousand branches. Sukarmà had two disciples: Hiraõyanàbha and Pauùpi¤ji, and both of them studied all the thousand divisions of the Sàmaveda. The five hundred disciples of Hiraõyanàbha who came from the north and studied Sàmaveda were called Udãcya Sàmagas (those come from the north). Another five hundred came from the east and studied Sàmavedasaühità from Hiraõyanàbha and they were called Pràcya sàmagas. (Hiraõyanàbha is known as Kau÷alya also.) Pauùpi¤ji had four disciples: Logàkùi, Kauthumi, Kakùãvàn and Làïgali. These four and their disciples split their saühitàs and increased them. Kçti, one of the disciples of Hiraõyanàbha, taught his disciples twentyfour saühitàs. They also split them into many more and made the Sàmaveda bigger.
     7) %<The saints of Atharvaveda.>% Vyàsa taught Atharvaveda to Sumantu. Sage Sumantu taught it to his disciple Kabandha first. Kabandha split it into two and gave one each to his disciples: Devàdar÷a and Pathya. Deva had four discãples: Medhà Brahmabali, øàntakàyani and Pippalàda. Pathya had three: Jàbàli, Kumuda and øaunaka. All these made saühitàs. øaunaka split his saühità into two and taught one to Badru and another to Saindhava. Mu¤jike÷a learnt it from Saindhava. He split it into two first and then again into three. The five ÷aühitàs of Mu¤jike÷a namely, Nakùatrakalpa, Vedakalpa, Saühitàkalpa, âïgirasakalpa and øàntikalpa are the most important divisions of the Atharvaveda. The Nakùatrakalpa contains methods of worshipping Nakùatras; the Vedakalpa contains the rites of the ètvik Brahmà, and the Saühitàkalpa contains the science of the care of horses and elephants.
     8) %<Puràõas.>% Vyàsa compiled a Puràõa saühità using speeches, appendices, poems and Kalpanirõayas and taught it to Romaharùaõa alias Såta. Såta had six disciples named Sumati, Agnivarcas, Mitràyus, Sàü÷apàyana, Akçtavraõa, and Sàvarõi. Akçtavraõa, Sàvarõi and øàü÷apàyana born of Ka÷yapagotra have themselves made Puràõasaühitàs. There is another saühità composed by Romaharùaõa based on the saühãtàs made by the above three.
     Viùõu Puràõa is based on the latter four saühitàs. There are eighteen Puràõas, namely, âgneya, Bràhma, Brahmàõóa, Brahmavaivarta, Bhàgavata, Bhaviùya, Garuóa, Kårma, Liïga, Màrkaõóeya, Matsya, Nàradãya, Padma, øiva, Skanda, Vàmana, Varàha and Viùõu. There are eighteen sub Puràõas also. In all these are described the creation, the deluge, the dynasties of the devas, history of kingly dynasties, changes of generations etc. (Aü÷a 3, Viùõu Puràõa; 12th Skandha, Bhàgavata).

@<[Page 306a]>@

#<GULMA># See under Akùauhiõã.

#<GULMAKA># The uncle of Guõàóhya. Guõàóhya is the author of the famous book 'Bçhatkathà'. In the city of Supratiùñhita there was a brahmin named Soma÷armà who had three children, namely, Vatsa, Gulmaka and ørutàrtha. Guõàóhya was the son of ørutàrtha (Taraïga 6, Kathàpiñhalaübaka, Kathàsaritsàgara).

#<H># This letter has two meanings: (1) Understanding (2) Rudra. (Agni Puràõa, Chapter 348).

#<HâHâ># A Gandharva, the son of Ka÷yapaprajàpati by his wife Pradhà. (âdi Parva, Chapter 122, Verse 59).
     %<Other Information.>% (1) Hàhà was present at the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 59).
     (2) He lives in Kubera's assembly. (Sabhà Parva, Chapter 10, Verse 25).
     (3) Hàhà welcomed Arjuna in the Devaloka when once he visited the place. (Vana Parva, Chapter 43. Verse 14).

#<HAIHAYA># A King, the son of Vatsa, born in the dynasty of øaryàti. He was the founder of the Haihaya dynasty. He became a brahmin by choosing Sage Bhçgu as his Preceptor. He was also known as Vãtahavya. (Anu÷àsana Parva, Chapter 30, Verses 54-57).

#<HAIMAVATA># A region north of the Himàlayas made famous in the Puràõas. øukabrahmarùi on his way from Mahàmeru to Mithilàpurã crossed this region. (øànti Parva, Chapter 325, Verse 14).

#<HAIMAVATä I># A synonym of river øatadru, (See under øatadru).

#<HAIMAVATä II># A wife of Vi÷vàmitra. (Udyoga Parva, Chapter 117, Verse 13).

#<HAIMAVATä III># A wife of ørã Kçùõa. When Kçùõa was cremated Haimavatã also ended her life in the funeral pyre. (Mausala Parva, Chapter 7, Verse 73).

#<HAIRAöYAVATä># A river which flowed along Hiraõmaya, a Puràõic region. (Bhãùma Parva, Chapter 8, Verse 5).

#<HALADHARA># A synonym of Balaràma. (See under Balabhadraràma).

#<HâLâHALA(S)># A sect of asuras, who were the first creation of the Trimårtis, when they also possessed the power of creation. The Hàlàhalas, who became very powerful within a short period of time earned from Brahmà all the boons they wanted, and they then conquered the three worlds. At last they barricaded Kailàsa and Vaikuõñha also, and Hariharas (Viùõu and øiva) defeated them after a fierce fight lasting for a thousand years. The Hariharas returned to their abodes and spoke about their achievements. Their wives laughed at the bravado of their husbands. At this Mahàviùõu got angry with Lakùmã and øiva with Pàrvatã, and in protest the Devãs left their husbands. From that day onwards Viùõu and øiva began losing their power. Brahmà, who divined the reason for the growing weakness of Viùõu and øiva persuaded Lakùmã and Pàrvatã to return to their husbands so that they might regain their former power. Yet, Brahmà told them that in future he alone would handle the work of creation. Thus was Viùõu and øiva divested of their right to creation. (Devã Bhàgavata, 7th Skandha).

@<[Page 306b]>@

#<HALâYUDHA># A Sanskrit poet who lived in the 10th century A.D. A mahàkàvya called Kavirahasya is his most important work The hero in the great poem is Krùõa III. A King of the Ràùñrakåña dynasty, and poet Halàyudha was a courtier of his.

#<HALIKA># A prominent nàga born in the Ka÷yapa dynasty. (âdi Parva, Chapter 15).

#<HALIMâ># One of the Saptamàtçs (seven mothers). (Vana Parva, Chapter 22, Verse 10).

#<HALäMAKA># A nàga born in the family of Vàsuki. He was burnt to death in the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 5).

#<HAýSA I># An incarnation of Mahà Viùõu in Kçtayuga. He instructed great sages like Sanaka on yoga in the presence of Brahmà. He is also called yaj¤a. (Bhàgavata 11th Skandha). Hamsa, who was a prajàpati as well advised the Sàdhyadevas about the means to attain salvation and the advice is known as Haüsagãtà. (øànti Parva, Chapter 288).

#<HAýSA II># A son born to Ka÷yapa of his wife, Ariùñà. He was a Gandharva and it is believed that Dhçtaràùñra was an aü÷àvatàra of this Gandharva. (M.B. âdi Parva, Chapter 6, See also under Aü÷àvatàça).

#<HAýSA III>#
     1) %<General.>% A minister of Jaràsandha. Haüsa and ôiübhaka were the sons of Brahmadatta, the chief of Sàlva, and they were adepts in archery. Para÷uràma was their preceptor. (Harivaü÷a 3, 103). The Mahàbhàrata calls Haüsa's brother ôibhaka.
     2) %<Education.>% Vicakra and Janàrdana were intimate friends of Haüsa from their very infancy, of whom Janàrdana was the son of Mitrasaha, a friend of Brahmadatta. Haüsa, ôimbhaka and Janàrdana had their education together and their marriages also were conducted at the same time. After some time øiva presented them many weapons like Rudràstra, Mahe÷varàstra and Brahma÷iràstra, and also two attendants for self-protection. (Harivaü÷a 3, 105).
     3) %<Curse of Durvàsas.>% Swollen-headed and haughty on account of øiva's boon, Haüsa and ôiübhaka turned out to be a nightmare to the world, and they once tried to give trouble to Durvàsas, who cursed them to be killed by Mahàviùõu. Sometime later the sage himself informed ørã Kçùõa about this curse of his.
     4) %<Death.>% The Haüsa brothers began an a÷vamedha (Horse Sacrifice) and deputed Janàrdana to collect the tax thereof. ørã Kçùõa alone refused to pay the tax with the result that Haüsa clashed with Kçùõa who killed ôimbhaka and kicked Haüsa down to Pàtàla. He died there, in Pàtàla of snake-bite. (Harivaü÷a 3, 128).
     5) %<Grief of Jaràsandha.>% Haüsa's death caused much grief to Jaràsandha, and for many years after it, he shed tears over the death of his friend. Even at the time when Bhãmasena, during his triumphal tour of the east, attacked Jaràsandha he remembered the dead Haüsa and ôimbhaka. (Sabhà Parva, 13, 37).

#<HAýSA(ý)># Swan. For story about the origin of haüsa on earth see under Sçùñi, Para 12.

#<HAýSACæôA># A Yakùa, who worships Kubera in his assembly. (Sabhà Parva, Chapter 10, Verse 17).

#<HAýSADHVAJA># A King of Campànagarã, who was a great devotee of Viùõu. During his reign monogamy prevailed in the country. He took the yàj¤ic horse of Yudhiùñhira captive, and in the fight to release the horse Arjuna killed Sudhanvà and Suratha, sons of Haüsadhvaja. Grieved and enraged at their death Haüsadhvaja took the field against Arjuna, and ørã Kçùõa finding that Arjuna's life was in danger pacified them both. Also Kçùõa requested Haüsadhvaja to be a supporter of Arjuna in future. Haüsadhvaja had five sons called Suratha, Sudhanvà, Sudar÷a, Subala and Sama. (Jaimini, A÷vamedha Parva, 17, 21).

#<HAýSAJA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 68).

#<HAýSAKâYA># A Kùatriya by caste, Haüsakàya was present at the ràjasåya of Yudhiùñhira. (Sabhà Parva, Chapter 52, Verse 14).

#<HAýSAKæòA># (ý). A mountain lying between Hastinàpura and the øata÷çïga mountain. On his way to øata÷çïga Pàõóu crossed Haüsakåñam. (âdi Parva, Chapter 118, Verse 50). ørã Kçùõa once tore off a peak of the mountain and established it in Dvàrakà. (Bhàrata, úouthern text, Chapter 38).

#<HAýSAPATHA (M)># A region famous in the Puràõas. The armies from this place fought in the great war. They fought taking their position at the grãvàsthàna (neck position) of the Garuóa vyåha (A particular array of soldiers) set up by Droõa. (Droõa Parva, Chapter 20, Verse 7).

#<HAýSAPRAPATANA TäRTHA># A sacred place at Prayàga on the banks of the Gaïgà. (Vana Parva, Chapter 85, Verse 87).

#<HAýSAVAKTRA># A warrior who fought on the side of Subrahmaõya and defeated the Asuras. (øalya Parva, Chapter 45, Verse 75).

#<HAýSä># A daughter of Bhagãratha whom sage Kautsa married. (Anu÷àsana Parva, Chapter 137, Verse 26).

#<HAýSIKâ># A daughter of Surabhi. This cow is said to be supporting the southern region. (Udyoga Parva, Chapter 102, Verse 7).

#<HANæMâN># A monkey born of the elements and aspects of Devas. In the epics of no other country could be found a character that belongs to the animal kingdom who is as powerful, erudite and philosophic as Hanåmàn.
     1) %<Birth.>% Many and different are the stories about the birth of Hanåmàn told in Puràõic literature, and they are briefly noted below.
     (1) The semen discharged by øiva, whose erotic feelings were excited by the sight of Viùõu disguised as Mohinã was received by the Saptarùis and deposited in the womb of A¤janà, and Hanåmàn was born out of it. (øiva Puràõa, øatarudrasaühità).
     (2) Da÷aratha divided among his wives the divine pàyasa (pudding) got from the putrakàmeùñi yaj¤a which was performed so that he might be blessed with children. Somehow or other a kite snatched some pudding and flew off with it. On its way the pudding fell down from the beaks of the kite on the fingers of A¤janà doing tapas in the forest. She ate that pudding and Hanåmàn was born as the son of A¤janà due to the extraordinary powers of the pudding. (ânanda Ràmàyaõa).
     (3) øiva, once in his fierce and effulgent form (aspect) entered Kesarã, the husband of A¤janà and had coitus with her. After that Vàyu (Wind-god) also had coitus with her. Thus as a result of the sexual act by both the Devas A¤janà got pregnant. Later, A¤janà was about to throw into the valley of the mountain her new-born child as it was an ugly one when Vàyu (Wind god) intervened and saved the child. Hanåmàn was the child thus born of øiva and Vàyu. (Bhaviùya Puràõa, Pratisarga Parva).
     (4) Hanåüàn's actual father was øiva. Gaõapati was born to øiva and Pàrvatã as they played in the forest disguised as elephants. After that øiva and Pàrvatã played about in the forest disguised as monkeys as a result of which Pàrvatã got pregnant. Since Pàrvatã did not like the idea of being the mother of a monkey, øiva, by his yogic power entrusted the child, (in embryo) that was in the womb of Pàrvatã to Vàyu (Wind god), who carried it with him hither and thither till it became mature, when it was deposited in A¤janà, the monkey woman. The monkey called Kesarã was her husband. Thus Hanåmàn was born as the son of A¤janà.
     A¤janà also has a story of her own. Once upon a time she was the maid-servant called Pu¤jikasthalà of Bçhaspati. One day she went out to gather flowers when the love-makings of other young women attracted her so much that, without gathering flowers, and her erotic sentiments being aroused much, she returned home and covered Bçhaspati with kisses. Bçhaspati got really angry with the misbehaviour of his maid-servant and cursed her into a female monkey. She was told that, after she had lived for sometime with a monkeyhusband she would get a child from the vitality of øiva, after which she would return to him as maid servant as of old. And, accordingly, Pu¤jikasthalà became a female monkey under the name A¤janà and lived at A¤janà forest with a handsome monkey called Kesarã as her husband.
     It was while A¤janà was doing tapas so that she might become pregnant by øiva that øiva and Pàrvatã played in that forest disguised as monkeys, and Pàrvatã conceived and the child ultimately came out as the son of A¤janà.
     Even while A¤janà was pregnant the child in her womb had much to suffer at the hands of Bàli. Hearing from Nàrada that øiva's son had been born in A¤janà's womb Bàli feared that the actual birth of such a son would jeopardise his lordship over the monkeys. To ward off the threatened contingency, Bàli, as advised by Nàrada, let in the five metals (gold, copper, iron, tin and zinc) in watery form into the stomach of A¤janà. (This is a means of causing abortion). But, the attempt misfired. Instead of the five metals killing the child in A¤janà's womb, they became ear-ornaments for it, and Hanåmàn was thus born with ornaments in his ears. (Kaüba Ràmàyaõa Pårvakàõóa).
     2) %<Naming and boons.>% As soon as Hanåmàn was born A¤janà was released from the curse, and she wanted to return to heaven. The monkey child asked its mother what its future would be and how it was to earn its living. She assured him that he would never be destroyed and that fruits as ripe as the rising sun (she pointed the sun out to him) would form his food. And, A¤janà returned to heaven. Thinking that the glowing and glittering Sun was food for him to be eaten, the monkey child made just one jump at it (Sun) and quite neared it. But seeing Ràhu, bigger than the Sun he jumped at it. Then it was that it saw Airàvata and it tried to eat it. And, seeing this attempt of the monkey-child, Indra used his vajràyudha (Thunderbolt) against it. The weapon hit its chin and wounded it, and in precarious condition it fell down on earth. Vàyu (Wind god) who saw his child falling down wounded carried it off to Pàtàla.
     When Vàyu (air) quitted the earth everything thereon came to a dead-stop. Living things were on the verge of death due to suffocation. And, then Brahmà and others went to Pàtàla, comforted Vàyu and congratulated the monkey child. On the basis of Indra's vajra having made a scar on its hanu (jaw-bone or chin) the monkey child was named Hanåmàn by the Devas, who, one by one blessed him as follows:--
     Brahmadeva; May you live long, so long as Brahmà exists.
     Mahàviùõu: May you live all your life as the greatest devotee of God.
     Indra: No weapon of any kind will wound or hit your body.
     Agni: Fire will never affect you.
     Kàla: May not death ever court you.
     All the Devas: None will ever equal you in strength and speed. Brahmà blessed Hanåmàn again giving him more physical power than Garuóa and Vàyu blessed him to have more speed than himself. (air). (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 15; Uttararàmàyaõa; Kambaràmàyaõa, Pårvakàõóa; Adbhutaràmàyaõa).
     3) %<Education.>% Being born of øiva and on account of the øiva÷akti in him, Hanåmàn reached boyhood immediately. To learn the four Vedas and the six ÷àstras he chose Sårya mentally as his preceptor, and approached him with the request to be taught the Vedas etc. Sårya agreed to have Hanåmàn as his disciple subject to the condition that the latter would not be permitted to sit with the Bàlakhilyas in his (Sårya's) chariot and study. Hanåmàn agreed to the condition to learn from Sårya walking in front of him. With book opened in his hand and concentrating all his attention on the face of Sårya Hanåmàn traversed the sky and within a short period of sixty hours he mastered all the Vedas and the ÷àstras thoroughly well. Though Sårya said that he would consider the great interest Hanåmàn took in his studies as dakùiõà (tuition fee) Hanåmàn wanted Sårya to accept something more by way of dakùiõà, and Sårya said as follows:--"If you are so very particular about offering me something more as dakùiõà I shall tell you. My son Sugrãva is living on earth with Bàli and he is not as strong and powerful as Bàli. You be of help to Sugrãva as his minister and constant companion."
     Happy at Sårya's words Hanåmàn returned to the forest and lived as Sugrãva's minister for the rest of his life.
     4) %<ørã Ràma's servant.>% From the day he met ørã Ràma after the abduction of Sãtà by Ràvaõa till Ràma's death his story is inextricably connected with that of Ràma. (See under Ràma).
     5) %<His music.>% Once in a musical competition Hanåmàn defeated Nàrada. (Adbhutaràmàyaõa; also see Para 8 under Nàrada).
     6) %<øivaliïga at Ràme÷varam.>% There is a story in the Yuddhakàõóa of Ràmàyaõa connecting Hanåmàn with the øivaliïga installed in the temple at Ràme÷varam. (See under Ràme÷varam).
     7) %<Lost his divine power.>% Once due to a curse of sage Tçõabindu Hanåmàn lost his great strength and vitality. But, he would regain the lost power when one reminded him of it. During the search for Sãtà Hanumàn felt it difficult to jump across the southern sea to Laïkà due to the above curse. But, when Jàmbavàn described to him about his noble origin and powers Hanåmàn regained his lost power and vitality, and successfully jumped across the sea to Laïkà. (See Tçõabindu II, Para 2).
     8) %<A fort made of tail.>% He made a fort of his tail and saved Ràma and Lakùmaõa within it. (See Pàtàlaràmàyaõa).
     9) %<Hanåmàn and Sahasramukha Ràvaõa.>% (See Sahasramukha Ràvaõa).
     10) %<Hanåmàn and øatrughna.>% øatrughna, who conducted the horse in connection with the A÷vamedha performed by ørã Ràma after his return from exile in the forest, fell down unconscious in his fight with King Vãramaõi, and then Hanåmàn brought a herbal medicine called 'Droõa' from the Himàlayas and with its aid brought back øatrughna to consciousness. (Padma Puràõa, Pàtàla Khaõóa, Chapter 44).
     11) %<Taken captive by Ku÷a and Lava.>% The Yaj¤à÷va (sacrificial horse) of the A÷vamedha yaj¤a of ørã Ràma led by a contingent of Ràma's army was resting in a tent put up near the hermitage of Gautama when Ku÷a and Lava together captured the horse. Hanåmàn, who rushed over to the spot on receiving intimation of the news was bound hand and foot with creepers by Ku÷a and Lava and dragged to the hermitage. Sãtà, was then in the hermitage brooding over the past, and the repetition of the word 'Ràma' by the humiliated Hanåmàn awoke her from her reverie. She was taken aback to see Hanåmàn there in that plight and got him released from captivity by her sons. (Kamba Ràmàyaõa, Uttarakàõóa).
     12) %<Old age.>% Having witnessed Ràmàvatàra (incarnation of Ràma) to its very end, Hanåmàn, who had by now become quite old, spent his days guarding the Kadalã forest. Bhãma, who happened to go there to collect Saugandhika flowers got defeated in fight by Hanåmàn. (See Bhãma, Para 7).
     13) %<Arjuna's flag-Symbol>% (See under Arjuna 17B).
     14) %<Idols of Hanåmàn.>% When an idol of Hanåmàn is installed in a temple, he must be represented as holding Vajra in one hand and his feet must seem to tear the ground under them. (Agni Puràõa, Chapter 51).

#<HANYAMâNA># A famous place in south India mentioned in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 69).

#<HARA I># A famous Dànava, born to Ka÷yapa of his wife Danå. He was reborn as King Subàhu. (âdi Parva, Chapter 67, Verse 23).

#<HARA II># One of the eleven Rudras. (øànti Parva, Chapter 208, Verse 19).

#<HARA III># A synonym of øiva.

#<HâRA(ý)># A region of Puràõic fame. Nakula subjugated the King of Hàra by a simple command without any resort to arms, and the King attended Yudhiùñhira's Ràjasåya with presents. (Sabhà Parva, Chapter 51, Verse 54).

#<HARAKALPA># One of the sons born to Vipracitti by Siühã. Para÷uràma killed him. (Vàyu Puràõa, 68, 19).

#<HâRAKEYæRAKA># See under Lavaõa. II

#<HâRAVA># An asura born from the tear drops of Brahmà. He was burnt to death in the flames emerging from øivaliïga. (Skanda Puràõa, 5, 2, 48).

#<HâRDIKA I># A Kùatriya King born from an aü÷a of the asura called A÷vapati. (âdi Parva, Chapter 67, Verse 15).

#<HâRDIKA II># Kçtavarman. He was called Hàrdika because he was the son of Hçdika of the Yadu dynasty. (See under Kçtavarman).

#<HARI I># A synonym of Viùõu. (See under Viùõu).

#<HARI II># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 61).

#<HARI III># A warrior who fought on the side of the Pàõóavas and was killed by Karõa.

#<HARI IV># An asura, the son of Tàrakàkùa, who got from Brahmà a boon enabling him to prepare Mçtasaïjãvanã. (a medicine to revive dead people). (Karõa Parva, Chapter 33, Verse 27).

#<HARI V># Son of King Akaüpana. Though he was as powerful and proficient in archery as Mahàviùõu, and equal in prowess to Indra in war he got into the hands of his enemies and was killed. (Droõa Parva, Chapter 52, Verse 27).

#<HARI VI># A particular sect of the attendants of Ràvaõa. They attacked the army of monkeys. (Vana Parva, Chapter 285).

#<HARI VII># A very powerful bird born in Garuóa's dynasty. (Udyoga Parva, Chapter 101, Verse 13).

#<HARI VIII># A particular species of horses. They possess long hairs on the neck and are golden in colour. (Droõa Parva, Chapter 23, Verse 13).

#<HARI IX># A daughter born to Ka÷yapaprajàpati by his wife Krodhava÷à. Lions and monkeys originated from this Hari. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 14).

#<HARI X># A son of Dharmadeva. Dharmadeva begot four sons, Hari, Kçùõa, Nara and Nàràyaõa of the daughters of Dakùa. (Devi Bhàgavata, 4th Skandha).

#<HARI XI># A sect of Devas. During the Tàmasamanvantara there were four such sects, viz. Haris, Satyas, Supàras and Sudhãs. (See Manvantara).

#<HARIBABHRU># A great sage, who was a member of Yudhiùñhira's assembly. (Sabhà Parva, Chapter 4, Verse 16).

#<HARIBHADRâ># Daughter of Ka÷yapa by Krodhà. She was given in marriage to sage Pulaha and from them were born the monkeys, Kinnaras, Kiüpuruùas etc. (Brahmàõóa Puràõa).

#<HARIDâSA># A monkey King, son of Pulaha by øvetà. (Brahmàõóa Puràõa).

#<HARIDHâMA># A great sage who was reborn in his next birth as Raïgaveõã, a gopã in Gokula (Cowherds' colony) as he had chanted the Kçùõa mantra of twenty letters during his life as sage. (Padma Puràõa, Pàtàla Khaõóa, Chapter 72).

#<HARIDRAKA># A nàga born in Ka÷yapa's dynasty. (âdi Parva, Chapter 35, Verse 12).

#<HARIJAòâ># One of the Ràkùasa women who kept guard over Sãtà in the A÷oka grove. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, 23, 5).

@<[Page 309b]>@

#<HARIMEDHAS># A saintly King of ancient days. He once conducted a yaj¤a and a daughter called Dhvajavatã was born to him. She lived in the western regio¤s (Udyoga Parva, Chapter 110, Verse 13)

#<HARIMITRA># A brahmin, who had his à÷rama on the banks of the Yamunà. Owing to his association with Harimitra a sinner called Vikuõóala took his bath in the sacred waters of the Kàlindã during two Màgha months. The first bath released him from all his sins and the second bath made him eligible to go to heaven. Thus Harimitra was responsible for the attainment of heaven by the sinner Vikuõóala. (Padma Puràõa, âdi Khaõóa, Chapter 31).

#<HARIöA># A nàga which belonged to the Airàvata family. It was burnt to death at the Sarpasatra of Janamejava. (âdi Parva, Chapter 57, Verse 11).

#<HARIöâøVA># A King in ancient India. He once got from King Raghu a sword with divine powers which he presented to King øunaka. (øànti Parva, Chapter 166).

#<HARIöä># A daughter of Hiraõyaka÷ipu, also called Rohiõã. She was married to Vi÷vapati, an Asura. Vana Parva, 211, 18).

#<HARIPIöôâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 24).

#<HARIøCANDRA I># A King of the solar dynasty very much reputed for his unique truthfulness and integrity. He was the son of the famous Tri÷aïku.
     1) %<Genealogy.>% See under Tri÷aïku.
     2) %<A brief life-sketch.>% To keep his plighted word and for the sake of truth he gifted away the whole of his kingdom to Vi÷vàmitra. When that was not sufficient he cleared his debts to Vi÷vàmitra with the money got by selling his wife, Candramatã, his son, Lohità÷va and finally himself. And, he earned his livelihood with the wages he got for cremating corpses, himself doing duties as guard at a burning ghat and as the slave to a Càõóàla. Ultimately the Trimårtis (Brahmà, Viùõu and øiva) appeared and heaped on him all the boons he desired and rewarded him with high honours. (See for details para 4 under Vi÷vàmitra).

#<HARIøCANDRA II># An emperor of ancient times, to whom Brahmà gave as a gift a palace which automatically produced everything desired by its owner. He was lord over the seven islands. About his former birth and the plenitude of his riches the Padma Puràõa (Uttara khaõóa, Chapter 32) has the following story to say:-
     Hari÷candra himself was surprised that he became so very rich in the matter of children and of wealth. Wondering what actions of his entitled him to so much wealth and to his position which was equal to Indra's the emperor went to Sumeru by vimàna where he questioned Sanatkumàra, a brahminical sage seated in meditation on a golden stone as to who he was in his past life and to which actions of his past life he owed all the present wealth and prosperity. The great sage replied as follows:-
     "In the past birth you were a truthful and purehearted vai÷ya; you gave up your own profession and so you were ousted from home by your own people. At that time a famine and other scarcity conditions occurred there. One day you got into a pond along with your wife, collected lotus flowers from it and went to Kà÷ã to sell the flowers. But, no one purchased the flowers. At last, Candramatã, daughter of Indradyumna purchased the flowers for a yaj¤a she was performing. When you saw Viùõu installed along with âdityabhagavàn (Sun-God) and worshipped with flowers, feelings of devotion swept your mind and you too worshipped the idols with lotus flowers. You enjoy today the fruits of that action in the past life.
     (It is not quite definite whether Hari÷candra I and II are one and the same person).

#<HARIøCANDRA III># A Sanskrit poet who lived in the 9th century A.D. The mahàkàvya called "Dharma÷armàbhyudaya" is his main work. This mahàkàvya comprises of 21 contos. He has composed another work called "Jãvandharacampå".

#<HARITA I># A King who was the grandson of Hari÷candra and son of Rohita. (Bhàgavata, 10th Skandha).

#<HARITA II># A King, who was the son of Vapuùmàn and grandson of Svàyambhuvamanu. He was King of Haritavarùa in the island of øàlmali. (Màrkaõóeya Puràõa 50, 28; Brahmàõóa Puràõa, 2, 3).

#<HARITA III># A son born to Yadu of the nàga woman called Dhåmravaõà. He founded an independent kingdom in the Nàga island and became a prominent leader of the Madgura tribe. (Hari Vaü÷a, 2, 38; 29, 34).

#<HâRäTA I># A great sage who visited Bhãùma in his bed of arrows (øara÷ayyà). (øanti Parva, Chapter 47, Verse 7). Once he attended Yudhiùñhira's assembly and spoke on eternal truths conducive to mental peace. That talk of his became famous as Hàrãtagãtà. (øànti Parva, Chapter 278).

#<HâRäTA II># An author on Smçtis (codes of conduct). He has written two texts on the subject called Laghuhàrãta smçti and Vrddhahàrãtasmçti.

#<HARITâLA># (ý) A mineral (yellow orpiment) got from mountains, which is red like the clouds at dusk. (Vana Parva, Chapter 158, 94).

#<HARITâøVA>#
     1) %<General.>% A King born in the solar dynasty. In the art of music he defeated Nàrada and shamed Sarasvatã (Goddess of language), pleased Brahmà and by the melody of his music sent Viùõu to sleep. The mounting achievements of the King in the art of music evoked jealousy in øiva÷aïkara, the lord of music. When øaïkaramårti in a competitive spirit played the ràga øaïkaràbharaõa (a particular tune) Harità÷va) pointed out that øàntarasa (the calmness and poise) which was suited to that ràga had given place to raudra rasa which was a serious mistake. Enraged at this øiva opened his eye of fire at the King who retorted boldly thus, 'even if the eye of fire was opened a mistake was a mistake'. This stand of the King pleased øiva so much that he bestowed on the King boons and good wishes as presents for his (king's) victory over all.
     2) %<Killed Andhaka.>% Andhakàsura conquered Svarga and took Indra prisoner during the period when Harità÷va was King. The combined efforts of Brahmà, Viùõu and øiva could not kill Andhaka. At last at the instance of Bçhaspati a representative of the Devas visited Harità÷va at Ayodhyà and sought his help to kill Andhaka and accordingly the King set out for war against the demon. Agastya told the King in secret that Andhaka treasured an image of øiva and Pàrvatã in his stomach, and after removing, with his arrows the idol from his stomach, Harità÷va killed him and restored the Deva-loka to Indra. (Kamba Ràmàyaõa, Yuddha Kàõóa).

#<HARIVAýøA(M)># An appendix to the Mahàbhàrata in 10,000 verses. The main object of it is to sing the praises of Mahàviùõu. It contains three parts called respectively Harivaü÷a Parva, Viùõu Parva, and Bhaviùya Parva. Creation of the world, kings of the solar dynasty and of the lunar dynasty, Yadu dynasty and the birth of ørã Kçùõa form the theme of Harivaü÷a Parva. Viùõu Parva deals mainly with the pranks and games of ørã Kçùõa in his childhood. Though there occur certain hints about the future at the beginning of the Bhaviùya Parva, the creation of the world, the incarnation of Viùõu as Vàmana (Dwarf) and as Narasiüha (half man and half lion), øiva and Viùõu constitute its main theme.
     The following verses prove that the Harivaü÷a also was composed by Vyàsa.
     "harivaü÷astataþ parvapuràõaü khilasaüj¤itam / viùõuparva÷i ÷o÷caryà visõoþkaüsavadhastathà // bhaviùyam parvacàpyuktaü khileùvevàdbhutaü mahat/ etat parva÷atam pårõam vyàsenoktaü mahàtmanà //" (âdi Parva, Chapter 2, Verses 83-84).

#<HARIVARúA(M)># The northern part of Mount Hemaparvata. Arjuna, during his triumphal tour of the northern regions conquered this region and took away a lot of costly gems. (Bhàrata, southern text, sabhà Parva, Chapter 28).

#<HARIVäRA># See Dhana÷arman.

#<HARúA I># One of the three sons of Dharmadeva, the other two being øama and Kàma. Harùa married Nandà. (âdi Parva, Chapter 66, Verse 32).

#<HARúA II># A great poet in Sanskrit, who flourished in the 12th century A.D., his most reputed work being the Mahàkàvya called Naiùadha, one of the five Mahàkàvyas (Epic Poems) in Sanskrit language. Another wellknown work of his is Khaõóanakhaõóakhàdya. He was a member of the literary assembly of King Jayacanda of Kanauj. Hãra was his father and Màmalladevã, his mother.

#<HARúA III># King Harùavardhana who ruled over North India between A.D. 660 and 668. He is remembered and respected more as a poet in Sanskrit than anything else. Nàgànanda, Ratnàvalã and Priyadar÷ikà are his more important works. The poet Bàõa has written the biography of Harùa.

#<HARYAðKA># A King born in the royal dynasty of Aïga. He was the son of King Caüpa and father of King Bçhadratha. (Agni Puràõa, Chapter 277).

#<HARYAøVA I># The five thousand sons born to Dakùa by his wife Asiknã are known as Harya÷vas. (See Asiknã II).

#<HARYAøVA II># A King of the solar dynasty. The following information about him is culled from the Mahàbhàrata.
     (1) He was king of Ayodhyà. A Powerful ruler, he had a fully equipped army. (Udyoga Parva, Chapter 115. Verse 18).
     (2) He took Màdhavã, daughter of Yayàti as his wife and thus solved the problem of gurudaksiõà for Gàlava. (See under Gàlava).
     (3) Never in life did he eat flesh. (Anuֈsana Parva, Chapter 11, Verse 67).

#<HARYAøVA III># Father of Sudeva, King of Kà÷ã. He was killed by the sons of Vãtahavya. (Anu÷àsana Parva, Chapter 30, Verse 10).

#<HâSINä># An apsarà woman of Alakàpurã. She once danced in Kubera's assembly to welcome sage Aùñàvakra (Anu÷àsana Parva, Chapter 19, Verse 45).

#<HASTâMALAKA># A disciple of ørã øaïkara. (See under øaïkaràcàrya, Para 7).

#<HASTI I># A King born in the lunar dynasty. (âdi Parva, Chapter 94 Verse 58).

#<HASTI II># Another king of the lunar dynasty. His father was Suhotra and mother Suvarõà, who belonged to the Ikùvàku dynasty. This Hasti married Ya÷odharà, daughter of King Trigarta, and a son called Vikaõñha was born to them. Hastinàpura was the city newly built by Hasti. (âdi Parva Chapter 95, Verse 34).

#<HASTIBHADRA># A nàga born in the Ka÷yapa dynasty. (Udyoga Parva, Chapter 103, Verse 13).

#<HASTIKAøYAPA># A great sage who lived in North India in very olden days. He once met and talked with ørã Kçùõa, who was doing tapas on the mountains. (Anu÷àsana Parva, Chapter 139, Verse 11).

#<HASTINâPURA># Capital city of the Pàõóavas. (See under Hasti II).

#<HASTIPADA># A nàga born in the Ka÷yapa dynasty. (âdi Parva, Chapter 35 Verse 9).

#<HASTIPIöôA># A nàga born in the Ka÷yapa dynasty (âdi Parva, Chapter 35, Verse 14).

#<HASTISOMâ># A famous river mentioned frequently in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 19)

#<HâòAKA(M) I># A region to the north of the Himàlayas, where the guhyakas lived. Arjuna, during his triumphal tour in the north made the guhyakas his allies. (Sabhà Parva, Chapter 28, Verse 3).

#<HâòAKAM II># A drink (rasàyana). Those who live in Atala a section of Pàtàla drink this tonic. (See Pàtàla).

#<HâòAKä># A river. Parame÷vara and Pàrvatã once had intercourse at Vitala, a section of Pàtàla and their semen formed itself into the river called Hàñakã. (Bhàgavata, 5th Skandha).

#<HAVANA># One of the eleven Rudras. (Anuֈsana Parva, Chapter 150, Verse 13).

#<HAVIGHNA># A King of ancient days, who was one of those who were to be remembered both in the morning and the evening. (Anuֈsana Parva, Chapter 155, Verse 58).

#<HAVIRBHæ># Wife of Pulastya. (See Pulastya).

#<HAVIRDHâMAN># Son of Antardhàman of the Manu dynasty. (Anu÷àsana Parva, Chapter 147, Verse 24).

#<HAVIRDHâNA># A grandson of emperor Pçthu, who had two sons called Antardhàna and Vàdi and to Antardhàna was born a son called Havirdhàna by øikhaõóinã, and they had six sons called Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina. (Viùõu Puràõa, Part 1, Chapter 14).

#<HAVIúMâN># A great sage who was a member of the assembly of Indra. (Sabhà Parva, Chapter 7, Verse 13).

#<HAVIúMATä># A daughter of Aïgiras. (Vana Parva, Chapter 218, Verse 6).

#<HAVIøRAVAS># A King born in the family of Kuru, a King of the lunar dynasty. (âdi Parva, Chapter 94, Verse 59).

#<HAVYAGHNA># A Ràkùasa about whom the following story is told in the Brahmàõóa Puràõa.
     Havyaghna was born from the smoke which rose from the fire of a yaj¤a which sage Bharadvàja along with his wife Paiñhãnasã conducted on the banks of river Gautamã, and he began eating the havis. Questioned about it by Bharadvàja Havyaghna answered as follows:--"I am an unfortunate fellow called Kçùõa cursed by Brahmà. If you would kindly sprinkle on me the Gaïgà water, Suvarõa, ghee and soma I will be redeemed from the curse.
     Bharadvàja complied with the request of Havyaghna and he got redemption from the curse.

#<HAYAGRäVA I># An Asura, the son of Ka÷yapaprajàpati by his wife Danu. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 14).
     As a child the Asura began tapas on the banks of river Sarasvatã, and after a thousand years Devã appeared and asked him to choose any boon he wanted, and he wanted to become invincible by Devas and Asuras, and also deathless. When Devã told him that such a boon was out of question, he wanted the boon that he (Hayagrãva) should not be killed by anyone but by a Hayagrãva (one with the horse's neck). Devã granted him the boon.
     Hayagrãva, who became haughty and overconfident on receiving such a boon, went about the three worlds troubling good people, and at last he clashed with the Devas. As he could be killed only by one with the head of a horse the combined attack of Mahàviùõu and the Devas did not succeed in defeating him and Mahàviùõu decided to rest for some time to recoup himself from weariness. During his rest his head was hit by the end of his own bow and the head was severed from the trunk. Mahàviùõu replaced the head thus lost with that of a horse and killed Hayagrãva in fight. (For details see Cital).

#<HAYAGRäVA II># An asura who guarded the kingdom of Narakàsura. He was killed by ørã Kçùõa, (Udyoga Parva, Chapter 130 Verse 50).

#<HAYAGRäVA III># A King born in the Videha dynasty. (Udyoga Parva, Chapter 74, Verse 15).

#<HAYAGRäVA IV># A saintly king. Though he defeated his enemies, yet, as he had no backing and support, he was finally killed. The story of Hayagrãva was told by Vyàsa to teach Dharmaputra the lesson that even the greatest of heroes requires the support of others. Though killed, Hayagrãva secured a place in heaven. (øànti Parva, Chapter 24, Verse 23).

#<HAYAGRäVA V># An incarnation of Viùõu.
     1) %<In Vedic literature:>%--In Vedic literature incarnation as Hayagrãva is attributed not to Viùõu, but to Yaj¤a. But the Taittirãya àraõyaka depicts yaj¤a as a protoform of Viùõu. The inference that may be drawn from the above is that the root of the Hayagrãva story detailed in Vedic and Puràõic literature is one and the same.
     About the Hayagrãva incarnation the Pa¤caviüsabràhmaõa contains the following story.
     Agni, Indra, Vàyu and Yaj¤a (Viùõu) once began a yaj¤a on the understanding that the havirbhàga obtained from it should be divided among all the Devas. But, in violation of the agreement, yaj¤a left the place carrying away the whole Yaj¤abhàga with him, and he drove back the Devas who followed him with the help of the bow presented to him by Devã. Finally the Devas got the string of the bow bitten off by termites and the bow which got straightened up cut off yaj¤a's head. Yaj¤a then apologized for his offence and then the devas got the A÷vinãdevas to fix the head of a horse to the trunk of Yaj¤a. (Pa¤caviü÷abràhmaõa 7, 5, 6; Taittirãya àraõyaka 5, 1; Taittirãya Saühità, 4-9, 1).
     2) %<In Puràõic literature.>% The above story is told in Skanda Puràõa with slight modifications as follows:-
     Once Brahmà and other Devatàs conducted a test as to which one amongst them was the greatest, and when it became evident tha tMahàviùõu was, in every respect, superior to all the others Brahmà cursed that Viùõu should lose his head. Viùõu, who got thus bereft of his head attended a yaj¤a conducted by the Devas with the head of a horse attached to his trunk. After the yaj¤a was over he went to dharmàraõya and did tapas there and by the blessings of øiva got back his former head instead of that of the horse.

#<HAYAJ¥âNA># The science of controlling horses. (Vana Parva. Chapter 77, 17).

#<HAYAøIRAS># Hayagrãva. (See Hayagrãva V).

#<HEHAYA (HAIHAYA)># See Ekavãra and Para÷uràma).

#<HEMâ># A lover (wife) of Maya, the asura. (For details see Maya, Indra, Para 61 and sub para 3 of Para, 24, Ràma and Svayamprabhà.).

#<HEMACANDRA># A King, son of King Vi÷àla and father of Sucandra. (Bhàgavata, 9th Skandha).

#<HEMAGUHA># A nàga born in Ka÷yapa's dynasty. (âdi Parva, Chapter 35, Verse 9).

#<HEMAKâNTA># Son of King Ku÷aketu of Vaïga. He committed the sin of brahmahatyà as he killed the sage, øatàrcas. Later on he redeemed himself from the sin by giving water to Trita, a brahmin. (Skanda Puràõa).

#<HEMAKUöôALA># A vai÷ya. (See Vikuõóala).

#<HEMAKæòA(M) I># A mountain in the North. Arjuna once went to Harivarùa after stationing his army here. (Sabhà Parva, Chapter 28).

#<HEMAKæòA(M) II># A mountain on the banks of the river Nandà, known also as èùabhakåña. Once Yudhiùñhira went to this mountain and enjoyed the many beautiful scenes there. (See èùabha II).

#<HEMAMâLä I># He used to supply flowers to Vai÷ravaõa. He had a beautiful wife called Vi÷àlàkùã. Once when he returned with flowers from Mànasasaras he felt an onrush of love and spent time at home in love pranks with his wife. Kubera went to the temple for worshipping øiva at noon and though he waited there till dusk time for Hemamàlã to bring the flowers the latter did not come. Kubera got angry and sent for Hemamàlã and he came trembling with fear. Kubera's curse turned him into a leper afflicted with eighteen varieties of leprosy, and separated from wife he fell from Alakàpurã. At last he came to Hemàdri where he met sage Màrkaõóeya. Hemamàlã told him all about his misfortune and the sage advised him to observe âùàóhakçùõaikàdasã. Hemamàlã did so and got cured of the fell disease and returned to Devaloka. (Padma Puràõa, Uttarakhaõóa, Chapter 54).

@<[Page 312b]>@

#<HEMAMâLä II># A son of King Drupada. He was killed in the great war by A÷vatthàmà. (Droõa Parva, Chapter 156, 182).

#<HEMANETRA># A Yakùa. He worships Kubera in his assembly. (Sabhà Parva, Chapter 10, Verse 17).

#<HEMAPRABHA># See under Vallabha.

#<HEMAPRABHâVATä># See under Varatanu.

#<HEMARATHA># A King of the solar dynasty. Grandson of Citraratha, Hemaratha was the son of Kùemà and father of Satyaratha. (Bhàgavata, 9th Skandha).

#<HEMAVARöA># Son of King Rocamàna. He fought in the great war on the side of the Pàõóavas against the Kauravas, (Droõa Parva, Chapter 23, Verse 67).

#<HERAMBAKAM># A region of South India, the inhabitants of which are known as the Heraübas. Sahadeva, during his triumphal tour of the South defeated the Heraübas. (Sabhà Parva, Chapter 31, Verse 13).

#<HETI># An Asura. (See under Praheti).

#<HIôIMBA># A Ràkùasa, whom the Pàõóavas confronted in the forest after their escape from the lac palace. Bhãma killed him and married his sister, Hióiübã. Ghañotkaca was Bhãma's son by Hióiübã. (For details see Ghañotkaca).

#<HIôIMBâ># (HIôIMBä). Mother of Ghañotkaca. (See Ghañotkaca).

#<HIDIMBAVADHAPARVA># A sub Parva of âdi Parva. (âdi Parva, Chapters 151-155 form the sub Parva).

#<HIDIMBAVANA (M)># The forest where Hióiüba dwelt. (See Ghatotkaca).

#<HIDIMBä># (HIDIMBâ). See Ghaùotkaca.

#<HäHI># A class of fiends (Pi÷àcas). (Bhàgavata 10th Skandha).

#<HäKA># A Ràkùasa who lived in the river Vipà÷à. He was a companion of another Ràkùasa called Bahi and to them, jointly was born a son called Bàhãka. (Karõa Parva, Chapter 44, Verse 41).

#<HIMAVâN># (THE HIMâLAYAS).
     1) %<General.>% The great mountain on the northern borders of India. In the literature and the religious thought of India the Himàlayas occupy a position of universal respect and adulation. The Indian belief is that the mountain has got a divine soul. (e.g. it is referred to as "devatàtmà" in Kàlidàsa's Kumàrasaübhava). The Himàlayas are referred to very often in the Puràõas and epics.
     2) %<Other information from Mahàbhàrata.>% (1) The Bàlakhilyas had performed tapas on the Himàlayas. (âdi Parva, Chapter 30, Verse 3).
     (2) The Nàga named øeùa once resided there to practise control of the mind in solitude. (âdi Parva, Chapter 36, Verse 3).
     (3) Vyàsa performed tapas there. (âdi Parva, Chapter 114, Verse 24).
     (4) Pàõóu, father of the Pàõóavas had to cross the Kàlakåña mountain and the Himàlayas to reach Gandhamàdana. (âdi Parva, Chapter 148, Verse 48).
     (5) Bhàrgava women hid themselves in the Himàlayas at the time when the Kùatriyas were hunting out people of the Bhçgu dynasty. (âdi Parva, Chapter 177, Verse 20).
     (6) The whole fire of the yaj¤a conducted by sage Parà÷, ara to annihilate the Ràkùasas was deposited in the extensive forest near the Himàlayas, (âdi Parva-Chapter 180, Verse 22).
     (7) Arjuna once sojourned on the Himàlayas. (âdi Parva, Chapter 214, Verse 1).
     (8) The Devatà of the mountain worships Kubera in his assembly. (Sabhà Parva, Chapter 10, Verse 31).
     (9) As suggested by Sårya, once Nàrada did penance for 1000 years on the peaks of the Himàlayas so that he might see Indra's assembly. (Sabhà Parva, Chapter 11, Verse 8).
     (10) Arjuna once crossed the Himàlayas and encamped at Dhavalagiri. (Sabhà Parva, Chapter 27, Verse 29).
     (11) Bhãmasena once stopped for a short time near the Himàlayas imagining himself to be emperor of the whole world. (Sabhà Parva, Chapter 30, Verse 4).
     (12) It was at the Himàlayas that Merusàvarõi imparted advice to Yudhiùñhira. (Sabhà Parva, Chapter 78, Verse 14).
     (13) Bhagãratha performed tapas on the Himàlayas. (Vana Parva, Chapter 108, Verse 3).
     (14) The kingdom of Subàhu, King of Kalinda was on the plains of the Himàlayas. The Pàõóavas stopped there for a night and left for the Himàlayas the next day. (Vana Parva, Chapter 140, Verse 24).
     (15) The Pàõóavas, on the seventeenth day of their life in exile in the forest came to the top of the Himàlayas, and visited the à÷rama of Vçùaparvan there. (Vana Paçva, Chapter 18).
     (16) It was while Bhãmasena was hunting in the Hiüàlayas and appreciating the beauties there that a python caught him by the leg. (Vana Parva, Chapter 178).
     (17) Sage Màrkaõóeya once saw in the stomach of child Kçùõa mountains like the Himàlayas, Hemakåña etc. (Vana Parva, Chapter 188, Verse 112).
     (18) Much anterior to sage Màrkaõóeya an owl called Pràvàrakarõa had lived on the Himàlayas. (Vana Parva, Chapter 199, Verse 4).
     (19) Karõa conquered all the kingdoms on the Himàlayas and collected taxes from them all. (Vana Parva, Chapter 254, Verse 4).
     (20) On the northern heights of the Himàlayas live øiva and Pàrvatã for ever. (Udyoga Parva, Chapter 115, Verse 5).
     (21) Himavàn is one of the six rain-producing mountains stretching from the east to the west. (Bhãùma Parva, Chapter 6, Verse 3).
     (22) Arjuna during his tour of Kailàsa in dream with ørã Kçùõa saw all the peaks of Himavàn. (Droõa Parva, Chapter 80, Verse 23).
     (23) When øiva burnt to ashes the Tripuras, Himavàn and Vindhya served as the axles of øiva's chariot. (Karõa Parva, Chapter 34, Verse 22).
     (24) The River Gaïgà deposited øiva's semen on a high peak of Himavàn and Subrahmaõya was born from it. (Karõa Parva, Chapter 44, Verse 9).
     (25) Himavàn, the Devatà of the mountain, also was present at the installation of Subrahmaõya as chief of the army. (øalya Parva, Chapter 45, Verse 14).
     (26) Himavàn presented to Subrahmaõya two attendants called Suvarcas and Ativarcas. (øalya Parva, Chapter 45, Verse 46).
     (27) ørã Kçùõa once performed tapas on Himavàn, and as a result of it was born his son Pradyumna from Rukmiõã. (Sauptika Parva, Chapter 12, Verse 30).
     (28) Himavàn presented inexhaustible wealth to emperor Pçthu. (øànti Parva, Chapter 59, Verse 113).
     (29) The peaks of Himavàn have an area of 100 yojanas; Brahmà once conducted a yaj¤a there. (øànti Parva, Chapter 166, Verse 32).
     (30) Dakùaprajàpati once conducted a yaj¤a at the place called Gaïgàdvàra on the slopes of Himavàn. (øànti Parva, Chapter 284, Verse 3).
     (31) In Chapter 327 of the øànti Parva the following statement occurs about Himavàn. According to the advice of King Janaka øuka brahmarùi mounted the Himàlayas. Siddha-càraõas lived on the mountain. Celestial women walked all over the place. The mountain always reverberated with the noise of different varieties of living beings. The noise produced by Kinnaras, peacocks and many other birds could always be heard there. Himavàn was the permanent abode of Garuóa. The Aùñadikpàlakas also lived there.
     (32) When øuka moved up to the world above it appeared as though the Himavàn was being cut open. He saw two divine peaks of mountains on the two sides of the path; one of them was the peak of the Mahàmeru and the other that of Himavàn. Both the peaks gave way to øuka. (øànti Parva, Chapter 333).
     (33) øiva desired to secure Umà, the daughter of Himavàn as his wife. Meantime sage Bhçgu demanded that Umà be wedded to him. When Himavàn told the sage that it had already been decided to gave Umà in marriage to øiva, the Sage cursed that there would not be, in future, gems in the Himavàn. (øànti Parva, Chapter 342, Verse 62).
     (34) Viùõu and øiva once fought with each other on the Himavàn, and then it seemed as though the mountain was being cleft into pieces. (øànti Parva, Chapter 342, Verse 122).
     (35) Nàrada had his à÷rama there, on the Himavàn. (øànti Parva, Chapter 346, Verse 3).
     (36) ørã Kçùõa once visited the à÷rama of Upamanyu on the Himavàn. (Anu÷àsana Parva, Chapter 14, Verse 43).
     (37) King Marutta performed a yaj¤a on the Himàlayas and brahmins went away leaving a lot of wealth there. (â÷vamedhika Parva, Chapter 3, Verse 20).
     (38) Sa¤jaya left for the Himàlayas after Dhçtaràùñra and Gàndhàrã were burnt to death in a wild fire. (â÷ramavàsika Parva, Chapter 37, Verse 33).
     (39) During their mahàprasthàna (great journey) the Pàõóavas travelled by the Himàlayas and Dharmaputra ascended to heaven from the top of the Himàlayan peak. (Mahàpràsthànika Parva, Chapter 2, Verse 1).

#<HIýGULA># A mineral (vermillion) obtained from mountainous regions. It has the colour (red) of the sky at sunset. (Vana Parva, Chapter 158, Verse 94).

#<HIPPOCRAITUS># A Greek scientist and thinker. Father of the Allopathic system of medicine. He has written a book on medicine consisting of nearly seventy parts, His theory is that the heart is the centre of origin of life and the heat of the body is the manifestation of life. Out of the five elements of the Indian system of medicine he accepts four, viz. Pçthvã (earth), Ap (Water), Agni (fire) and Vàyu (air). Till the 18th century A.D. his theories were very popular.

#<HIRAöMAYA(ý)># A particular region in Jambå island, to the south of Nãla mountain and to the north of mount Niùadha. (Bhàgavata, 5th Skandha).

#<HIRAöYA># (Hiraõyaka÷ipu, Hiraõyàkùa)
     1) %<General.>% Owing to a curse Jaya and Vijaya who were gate-keepers at Vaikuõñha were born as two asuras, Hiraõyàkùa (elder brother) and Hiraõyaka÷ipu (younger brother). These brothers are known also as the Hiraõyas. (See Jayavijayas).
     2) %<Birth.>% Three sons called Hiraõyàkùa, Hiraõyaka÷ipu and Vajràïga and a daughter, Siühikà were born to Ka÷yapaprajàpati by his wife Diti. To Hiraõyaka÷ipu were born four sons called Anuhlàda, Hlàda Prahlàda and Saühlàda. (Viùõu Puràõa, Part 1, Chapter 15).
     There is yet another story relating to the birth of these asuras. Though the other wives of Ka÷yapa became mothers Diti alone was not blessed with a child for a long time. One day at dusk while Ka÷yapa was immersed in meditation Diti rushed into his room and began lamenting and complaining about her having not yet been made a mother, and urgently asked Ka÷yapa to make her one. But, Ka÷yapa pointed out that it was not the proper time for such things. It was dusk when øiva with his attendants would be out sight-seeing covered with ashes from burning ghats spread all around by storms. So Ka÷yapa wanted to wait for some time more. But, she was not in a mood to pay heed to his advice and Ka÷yapa had to yield to her proposal. After obliging her, once again he took his bath and began meditation.
     Diti became pregnant. She also got alarmed about the indiscretion committed at dusk time that day and, Ka÷yapa told her: "Your mind became impure, you did not obey me, you insulted the Devas also. There are two kids of a very low type in your womb. They will oppress the three worlds and kill innocent people. Mahàviùõu will never tolerate such things. He will incarnate himself to kill them. But since you feel penitent now, a grand-son of yours will become liked by all good people, and he will be a great devotee of Mahàviùõu. (This was Prahlàda).
     At any rate, one hundred years after her getting pregnant Diti delivered twin sons. The first born was named Hiraõyàkùa and the next one Hiraõyaka÷ipu. (According to certain Puràõas Hiraõyaka÷ipu was the first born).
     3) %<Hiraõyàkùa.>% The boys grew up to become a growing menace to the whole world. Hiraõyàkùa toured all the three worlds with a club. He besieged svarga. Devas ran away in fear. Hiraõyàkùa, shaking his club, jumped from the sky into the sea and engaged himself in the sport of thrashing the waves with his club. Years passed by like this, and at last he went to Vibhàvarã, the capital of Varuõa and challenged him to fight. Varuõa came out of the palace, admitted his incapacity to fight Hiraõyàkùa, and suggested to him to challenge Mahàviùõu. Accordingly he set out in search of Mahàviùõu. It was during this period of time that the earth got engulfed in water. Svàyambhuvamanu requested his father, Brahmà to raise up the earth from water. But, nowhere could be seen the earth, everywhere it was only a vast expanse of water. Brahmà then meditated upon Mahà viùõu, who came out through Brahmà's nose in the form of a tiny boar. It grew up into a very big boar within no time, and jumped from the sky into the ocean, and within a few minutes it picked up from under the ocean the earth on its tusks and appeared on the surface of the water. Hiraõyàkùa understood that the boar, which without the least fear picked up the earth from Pàtàla was none other than Mahàvisõu and he challenged Viùõu to fight. After replacing the earth in its old position Viùõu fought with Hiraõyàkùa and killed him.
     4) %<Hiraõyaka÷ipu.>% With the killing of his brother, Hiraõyaka÷ipu's hatred and enmity towards Viùõu increased very much. He, by doing tapas for very long years, secured boons from Brahmà and conquered the three worlds and ruled them as Triloka Cakravarti (Emperor of the three worlds). He prohibited throughout the empire not only the chanting of Viùõu's name, but even thinking about him (Viùõu) by his subjects. "Hiraõyàya namaþ" (salutations to Hiraõya) replaced the old custom of chanting 'Nàràyaõàya namaþ' (salutations to Nàràyaõa). Meantime, a son called Prahlàda, a great devotee of Mahàviùõu was born to Hiraõyaka÷ipu. (For the story of Hiraõyaka÷ipu's death see Prahlàda). (Kamba Ràmàyaõa, Yuddha Kàõóa; Padma Puràõa, Bhåmikhaõóa, Chapter 20).
     5) %<Story about the name Hiraõyaka÷ipu.>% Sage Ka÷yapa once conducted an A÷vamedha yaj¤a. A golden seat was put up there for the great sages who came to participate in the yaj¤a. Diti was pregnant during the time of the yaj¤a, and while it was duly progressing she one day came and sat on the above-mentioned golden seat, and very shortly she delivered a child. As the child was delivered on the golden seat the child came to be called Hiraõyaka÷ipu. (Brahmàõóa Puràõa, 8, 5, 7-12; Vàyu Puràõa 67, 69).

#<HIRAöYABâHU># A nàga born in Vàsuki's dynasty. He was burnt to death at the sarpa satra of Janamejaya. (âdi Parva, Chapter 57, Verse 6).

#<HIRAöYABINDU># A sacred place near the Himàlayas. During his pilgrimage Arjuna visited this place also. A bath in this tãrtha will wash off one's sins. Hiraõyabindu is situated on the top of Mount Kàla¤jara.

#<HIRANYADHANUS># A King of forest tribes. Ekalavya, the great master of archery was Hiraõyadhanus's son (See Ekalavya).

#<HIRAöYAGARBHA># A synonym of ørã Kçùõa. (øànti Parva, Chapter 342, Verse 96).

#<HIRAöYAHASTA># A son born to princess Vadhrimatã thanks to the blessing of the A÷vinãdevas. She was married by a eunuch. Sorrow-stricken at such a marriage the princess requested the A÷vinãdevas for children and they gave her a son, (ègveda, Maõóala 1, Anuvàka 17, Såkta 116) who was called Hiraõyahasta. He became a sage and married the beautiful daughter of King Madirà÷va. (øànti Parva, Chapter 234, Verse 35).

#<HIRAöYAKAøIPU I># (See Hiraõya).

#<HIRAöYAKAøIPU II># A dànava. He once shook Mount Meru and øiva granted him welfare and prosperity. (Anu÷àsana Parva, Chapter 14, Verse 73).

#<HIRAöYâKúA I># A brother of Hiraõyaka÷ipu. (See Hiraõya).

#<HIRAöYâKúA II># One of the sons of Vi÷vàmitra, who was a Brahmavàdin. (Anu÷àsana Parva. Chapter 4, Verse 57).

#<HIRAöYANâBHA I># A King born in the solar dynasty. He was the son of Vidhçti and the father of Puùya. (Bhàgavata, 9th Skandha).

#<HIRAöYANâBHA># II. A son of Sç¤jaya. A child named Suvarõaùñhãvã was born to Sç¤jaya, but it died before long, and then it was Nàrada who brought it back to life again. After its rebirth the child came to be called Hiraõyanàbha also. Hiraõyanàbha lived for 1000 years. (øànti Parva, Chapter 149).

#<HIRAöYAPURAM># A city of the Daityas. The Daitya woman, Pulomà got the city for her children by tapas. Pulomà is called Kàlakà also. (Certain Puràõas aver that Kàlakà was the sister of Pulomà). The children of Pulomà are known as Kàlakeyas for whose safety and security she did tapas for 1000 years. And, when Brahmà asked her to choose any boon she desired, Pulomà said as follows:- "There should arise no reason or cause for my sons to feel sorrow in their life; Devas, snakes or Ràkùasas should not kill them and they must have a beautiful city to live in. Brahmà granted her all the boons. Hiraõyapura was built by Brahmà for the Kàlakeyas to live in. It was full of gems and it could easily travel in the sky.
     When life became impossible for the Devas due to the depredations of the Kàlakeyas, Indra brought Arjuna to Devaloka. As the Kàlakeyas were granted the boon that they would not be killed by the Devas, Arjuna's help had thus to be sought by Indra. Arjuna killed the Kàlakeyas and destroyed Hiraõyapura. (Vana Parva, Chapter 173). On one occasion Nàrada gave a correct description of Hiraõyapura to Màtali, the charioteer of Indra. (Udyoga Parva, Chapter 100).

#<HIRAöYARETAS># One of the sons of Priyavrata, Hiraõyaretas was king of the Ku÷a island and had seven sons called Vasu, Vasudàna, Dçóharuci, Nàbhigupta, Satyavrata, Vivikta and Vàmadeva. (Bhàgavata 5th Skandha).

#<HIRAöYAROMAN># A king of Vidarbha who exercised suzerainty over the southern regions. He was also known as Bhãùmaka. (See Bhãùmaka).

#<HIRAöYASARAS># An ancient tãrtha of the western regions. Candra washed off his sins by bathing here. (øànti Parva, Chapter 342, Verse 57).

#<HIRAöYAøèðGAM># An extensive mountain to the north of Mount Mainàka, which is to the north of Mount Kailàsa. This mountain is said to be a mine of gems. (Sabhà Parva, Chapter 3, Verse 10; Bhãùma Parva, Chapter 6, Verse 42).

#<HIRAöYASTæPA># A great sage, the son of Aïgiras. (ègveda, Maõóala 1, Anuvàka 7, Såkta 31).

#<HIRAöYAVARMAN># A king of Da÷àrõa, His daughter was married by øikhaõóã. (See Aübà).

#<HITOPADEøA># A book written in Sanskrit on the basis of the Pa¤catantra. It is a collection of fortythree stories, and twentyfive of the stories are found in the Pa¤catantra. There is also not much difference in the stories, about the origin of the two books. The author of Hitopade÷a is considered to be one Nàràyaõa Paõóita, a dependant of King Dhavalacandra. Of the manuscripts available of the book, the oldest one is dated 1373 A.D. It has been surmised that the book was written somewhere between the 10th and 12th centuries A.D.
     There are four parts to the book called Mitralàbha (gaining friends), Suhçdbheda (creating dissensions between friends) Vigraha (separation) and Sandhi (union).

#<HLâDA># (HRâDA). A synonym for Hràda, son of Hiraõyaka÷ipu. (See Hràda).

#<HLâDINä># A tributary of the Gaïgà. Gaïgà brought down by Bhagãratha to the earth first fell on øiva's head and thence on Bindusaras, and therefrom flowed in seven tributaries. Three tributaries, Hlàdinã, Pàvanã and Nalinã flowed eastwards, Sucakùus, Sãtà and Sindhu westwards, and the seventh tributary followed Bhagãratha. The mortal remains of the sons of Sagara were flooded with its waters, and their souls attained heaven.

#<HOMA># A king belonging to the dynasty of Bharata. He was the son of Kç÷adratha and father of Sutapas. (Bhàgavata, 9th Skandha).

#<HOMADHENU># The cow, which offers milk needed for yaj¤a.

#<HOMAKUöôA(M)># The pit for making offerings during yaj¤as. Rules about making the pit are described in chapter 24 of the Agni Puràõa as follows:--
     First, demarcate a piece of ground one yard square with thread and dig it one yard deep. After leaving two aügulas (inches) space on all the four sides of the pit make three divisions in it. The three divisions should be 12"x8" and 4" deep; the inner division 12" deep, the middle one 8" and the one outside of it 4" deep. All the three divisions should be four feet in width. The above three divisions are called Satvamekhalà, Rajomekhala and Tàmasamekhalà, and this is the pit, viz. Homakuõóa. On the western side of it a yoni (receptacle) 10x15 aügulas should be made. Its depth should gradually decrease in the descending order 6, 4, 2 aügulas. In shape the yoni will be of the shape of the peepal leaf. (Yoni is that of øakti; the Kuõóa is her stomach. The conception about øakti is that of a woman lying on her back, head towards the east.). The priest performs the rites, himself seated to the west of the yoni and his head turned to the east.

#<HOTRAVâHANA># A saintly king, who was the grandfather of Aübà. (see under Aübà).

#<HRâDA I># Also called Hlàda, a son of Hiraõyaka÷ipu. (See under Anuhlàda).

#<HRâDA II># A nàga. Hràda was also present in the company of nàgas, which carried the soul of Balabhadraràma to Pàtàla. (Mausala Parva, Chapter 4, Verse 16).

#<HRADODARA># A Ràkùasa, who was killed by Subrahmaõya in the war between the Devas and the Asuras. (øalya Parva, Chapter 46, 75).

#<HèDäKA># A Yàdava. He was the father of Kçtavarman. (âdi Parva, Chapter 63, Verse 105).

#<HèDYA># A great sage. He lives in the assembly of Indra. (Sabhà Parva, Chapter 7, 13).

#<HRä>#
     1) %<Birth.>% One of the 16 daughters born to Svàyambhuvamanu by his wife called øataråpà. (Bhàgavata, 4th Skandha).
     2) %<Other information.>% (1) Hrãdevã worships Brahmà in his assembly.
     (2) When Arjuna started for Indraloka Draupadã meditated upon Hrã so that no dangers might overtake him. (Vana Parva, Chapters 37, 38).
     (3) Hrã too was present at the installation ceremony of Subrahmaõya. (øalya Parva, Chapter 45, 13).

#<HRäMâN># A Sanàtanavi÷vadeva. (eternal Deva of the universe). (Anu÷àsana Parva, Chapter 91, 31).

#<HRäNIúEVA># A saintly king born in the Asura dynasty. He was one of the ancient kings whom fate had made to relinquish their kingdoms. (øànti Parva, Chapter 227, 31).

@<[Page 316a]>@

#<HæHæ># A Gandharva, son of Ka÷yapaprajàpati by Pradhà.
     (1) He was present at the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 59).
     (2) Håhå was among the Gandharvas who welcomed Arjuna in Devaloka. (Vana Parva, Chapter 48, Verse 14).
     (3) Håhå lives in Indrasabhà.
     (4) Once he was turned into an alligator on account of the curse of Devala. (See under Indradyumna).

#<HæöA># A tribe. There are a number of references in the Puràõas to the Håõas, who were created from the froth in the mouth of Nandinã, the cow which was in Vasiùñha's à÷rama. (âdi Parva, Chapter 174, Verse 18).
     Nakula conquered the Håõas in the western regions. (Sabhà Parva, Chapter 32). The Håõa kings took part in the Ràjasåya of Yudhiùñhira and made costly presents. (Sabhà Parva, Chapter 51, Verse 24).

#<HUöôA># An asura, the son of Vipracitti. (He abducted A÷okasundarã, sister of Subrahmaõya. (Padma Puràõa). (See under A÷okasundarã).

#<HUöôA(ý)># An urban region in ancient India. The people of this area were known as Huõóas. än the great war they fought on the side of the Pàõóavas. They took their positions in the Krau¤càruõa vyåha formed by Nakula and Sahadeva. (Bhãùma Parva, Chapter 50, Verse 51).

#<HUTA(ý)># One of the five great yaj¤as. (See Prahutam).

#<HUTAHAVYAVâHA># One of the two sons of Dhara, the Vasu, the other son being Draviõa. (âdi Parva, Chapter 66, Verse 21).

#<I># This letter means Kàmadeva. (Agni Puràõa, Chapter 348).

#<ä># This letter means 'Rati' and Lakùmã. Agni Puràõa, Chapter 348).

#<Iôâ I># Daughter of Vàyu (wind-god). Ióà had a son Utkala by Dhruva.

#<Iôâ II># Daughter of Manu. In Taittirãya Bràhmaõa, we find the following reference to this Ióà:--
     Once Manu came to know that Devas and Asuras had performed an Agnyàdhàna (consecration of the fire). To ascertain whether it was deposited at the proper time, Manu sent Ióà to them. Ióà found that both parties had followed the wrong method, She said to Manu:--"Your yaj¤a (Agnyàdhàna) should not be as ineffectual as that of the Devas and Asuras. Therefore I myself shall deposit the Trividhàgnis (the three Agnis which are to be set in the proper place) at the proper place." Manu agreed and began his yàga. As a result of it the Devas attained plenty and prosperity.
     Once when Ióà was in the presence of Manu. the Devas invited her openly and the Asuras invited her covertly. Since Ióà accepted the invitation of the Devas, all creatures abandoned the Asuras and joined the party of Devas. (Taittirãya Saühità).

#<IDHMAJIHVA># Svàyambhuva Manu had two famous sons--Priyavrata and Uttànapàda. Of them Priyavrata married Suråpà and Barhiùmatã, the two daughters of Vi÷vakarmà Prajàpati. Idhmajihva was born to him by his first wife. Idhmajihva had nine brothers Viz, Agnãdhra, Yaj¤abàhu, Mahàvãra, Rukma÷ukra, Ghçtapçùñha, Savana, Medhàtithi, Vãtihotra and Kavi. ærjjasvatã was their youngest sister. (Mahà Devã Bhàgavata, 8th Skandha),

#<IDHMAVâHA># Son of Agastya and his wife Lopàmudrà. The actual name of Idhmavàha was Tridasyu. There is a story in the Mahàbhàrata about the birth of this boy. When Lopàmudrà was pregnant, Agastya asked her:-"1000 sons of average ability; or 100 sons, each of them having the worth of 10 sons; or 10 sons, each having the worth of 100 sons; or a single son having the nobility and greatness of more than a thousand sons; which would you prefer?" Lopàmudrà chose a single son with the greatness of a thousand sons. Tridasyu or Idhmavàha was the son born according to her wish. The child was in the womb for seven years before he was born. He began to recite Vedas even from the moment of his birth. As the boy grew up, he used to bring small pieces of firewoods and twigs to feed the fire for his father's homa. That was why he got the name Idhmavàha. (One who brings the necessary things for homa). (Idhma=fuel; vàha=one who carries).

#<IKúULâ># An important river. (M.B. Bhãùma Parva, Chapter 9, Verse 17).

#<IKúUMATä># A river. It flows near Kurukùetra. The nàgas, Takùaka and A÷vasena lived in this river. (M.B. âdi Parva, Chapter 3, Verse 138).
     Ku÷adhvaja, brother of the King of Mithilà used to live in the Ikùumatã river valley, (Vàlmãki Ràmàyaõa, Bàla Kàõóa. 7th Sarga, Verse 2).
     There is a reference to this river in Kathàsaritsàgara, Madanama¤cukàlaübaka, 2nd taraïga also.

#<IKúVâKU>#\<*>\ A son of Vaivasvata Manu.
     1) %<Genealogy.>% From Viùõu were descended in the following order--Brahmà--Marãci--Ka÷yapa--Vivasvàn -Vaivasvata Manu--Ikùvàku.
     øraddhà, Vaivasvata Manu's wife bore him ten sons-Ikùvàku, Nçga, øaryàti, Diùña, Dhçùña, Karåùa, Nariùyanta, Nàbhàga, Pçùadhra and Kavi. Vaivasvata Manu had six more sons by another wife, Chàyà. They were Manu, Yama, Yamã, A÷vinãkumàra, Revanta, Sudyumna. The Ikùvàku family takes its source from Ikùvàku. The Kings of the solar dynasty were all born in the Ikùvàku family. This dynasty is named "Solar Dynasty" because Ikùvàku was born to Vivasvàn (Sun) the son of Ka÷yapa. In Devã Bhàgavata, 7th Skandha we see that Ikùvàku was born from Manu's spittle. The descendants of Ikùvàku up to ørã Ràmà's sons Lava and Ku÷a are given below:--
     Ikùvàku had three sons--Daõóa, Vikukùi, and Nimi. From Vikukùi was born øa÷àda; from øa÷àda, Pura¤jaya; from Pura¤jaya, Kakutstha; from Kakutstha, Anenas; from Anenas, Pçthulà÷va; from Pçthulà÷va Prasenajit; from Prasenajit, Yuvanà÷va; and from Yuvanà÷va was born Màndhàtà. Ambarãùa, Mucukunda and Purukutsa were the sons of Màndhàtà. Besides them he had fifty daughters also. The sage Saubhari married them. The family-tree continues again from Purukutsa, one of the sons of Màndhàtà.
     From Purukutsa, Trasadasyu was born; from Trasadasyu, Anaraõya; from Anaraõya, Arya÷va; from Arya÷va, Vasumanas; from Vasumanas, Sutanvà; from Sutanvà, Trairyyàruõa; from Traiyyàruõa, Satyavrata or Tri÷aïku; from him Hari÷candra; from Hari÷candra, Rohità÷va; from Rohità÷và, Harita; from Harita, Cu¤cu; from Cu¤cu, Sudeva; from Sudeva, Bharuka and from Bharuka Sagara was born. Sagara had two wives--Sumati and Ke÷inã. Sumati gave birth to 60,000 children, while Ke÷inã had a single son, Asama¤jasa. Aü÷umàn was the son of Asama¤jasa; Bhagãratha was the son of Aü÷umàn; ørutanàbha was the son of Bhagãratha; Sindhudvãpa was the son of ørutanàbha; Ayutàyus was the son of Sindhudvãpa; ètuvarõa was the son of Ayutàyus; Sarvakàma was the son of ètuvarõa; Sudàs was the son of Sarvakàma; Mitrasaha, the son of Sudàs; Kalmàùapàda was the son of Mitrasaha; A÷maka was the son of Kalmàùapàda; Målaka was the son of A÷maka; Khañvàïga was the son of Målaka; Dãrghabàhu (Dilãpa) was the son of Khañvàïga; Raghu was the son of Dãrghabàhu; Aja was the son of Raghu; Da÷aratha was the son of Aja. Da÷aratha had three wives. Kausalyà, Kaikeyã and Sumitrà. ørã Ràma was born to Kausalyà, Bharata, was the son of Kaikeyã and Sumitrà had two sons, Lakùmaõa and øatrughõa. Lava and Ku÷a were ørã Ràma's sons by Sãtà. (See the word Kàlabràhmaõa)\<**>\
\<*) Mahàbhàrata A÷vamedha Parva (Chapter 4) says that Mahàbàhu was the son of Vaivasvata Manu, Prasandhi was the son of Mahàbàhu, Kùupa was the son of Prasandhi and Ikùvàku was the son of Kùupa.>\
\<**) There are certain variations in the genealogy according to some Puràõas. The genealogy given above is based on Bhàgavata and Agni Puràõa.>\

#<ILA># The name taken by Sudyumna when, after becoming woman, he became man again (See under ILâ I).

#<ILâ I># Daughter of Vaivasvata Manu.
     1) %<Genealogy.>% Descended from Viùõu in this order:-Brahmà--Marãci--Ka÷yapa--Vaivasvata Manu--Ilà. Vaivasvata Manu was the son of Ka÷yapa by his wife Aditi, and Ilà the daughter of Vaivasvata Manu by his wife, øraddhà. Ikùvàku, the ancestral father of the solar dynasty of Kings was brother of Ilà.
     2) Vaivasvata Manu and øraddhà had, for a long time no children. Manu got performed once by Agastya a yaj¤a to propitiate the Mitràvaruõas so that a son might be born to him (Manu). Soon a daughter was born to him and she was called Ilà. Then Manu asked Vasiùtha why a daughter was born to him instead of a son for whom the yaj¤a was performed by Agastya. At once, Vasiùtha by his will-power turned the girl Ilà into a boy, and the boy was named Sudyumna. (Bhàgavata).
     3) %<Sudyumna again turned into woman.>% Once øunaka and some other sages went to the great forest Kumàra Vana near Kailàsa to salute Sri Parame÷vara ignorant of the fact that just then Pàrvatã and Parme÷vara were enjoying themselves. The sudden appearance of øunaka and others was not relished by the divine couple, who were then naked. They therefore, pronounced the curse that anybody who entered the forest in future would be turned into a woman. (Bhàgavata).
     Sudyumna, now a young man, went for hunting one day. Sudyumna who was ignorant of this curse entered this forest with his friends while hunting. At once all of them were transformed into women. Grief-stricken, they stayed in the forest for some days, and then started for the palace. Sudyumna bearing the name Ilà walked at the head of the party as a beautiful woman. On the way Budha met Ilà, they fell in love with each other and got married. A son, Puråravas was born to Budha by Ilà. (Bhàgavata).
     4) %<Transformation again;>% Ilà expressed to Vasiùñha, her grief at having been turned into a woman, the sage requested ørã Parame÷vara to restore her to her former form as a man. øiva said that Ilà would be a man and a woman every alternate month, throughout life. During the month when she was a man he would engage himself in matters of Government, and the next month, when a woman, she would stay in the inner apartments in the palace. Brahmàõóa Puràõa, Chapter 32 says that Ikùvàku, brother of Puråravas ruled the state till the latter became a major. As soon as Puråravas attained majority Sudyumna handed over to him the reins of Government and retired to the forest for tapas, and during this period he was taught the Navàkùara mantra by sage Nàrada. Sudyumna adored Devã with this Mantra. She appeared to him and blessed him with the state of salvation. (Bhàgavata).
     Puråravas married Urva÷ã, and ruled the country. (Bhàgavata, 9th Skandha; Devã Bhàgavata, First Skandha; M.B. âdi Parva, Chapter 75 and Anu÷àsana Parva, Chapter 147, Verse 26).

#<ILâ II># A river. At the birth of Subrahmaõya this river paid homage to him with fruits and roots. (M.B. Anu÷àsana Parva, Chapter 86, Verse 24). Dharmaputra along with the brahmins bathed in this river. (M.B. Vana Parva, Chapter 156, Verse 8).

#<ILâSPADA># An ancient holy bathing ghat. A dip in the holy waters wards off ill-fate and confers the benefits of the Vàjapeya yaj¤a. (M.B. Vana Parva, Chapter 83, Verses 77, 78).

#<ILâVARTA># (ILâVèTA). A King in the line of Priyavrata, son of Svàyambhuva Manu, (See Genealogy).

#<ILâVèTA># (ILAVèTTA). A locality. (See Bhåguõita).

#<ILâVèTA VARúA># That part of the country in the centre of Jambådvãpa. (M.B. Sabhà Parva, Chapter 28).

#<ILAVU># See Vàyu, Para 6.

#<ILIBILâ># The wife of Vi÷ravas and mother of Kubera. Vi÷ravas was born as the son of Pulastya, one of the Prajàpatis by Màninã. Vi÷ravas had two wives, Kaikasã and Ilibilà alias Devavarõinã and Vai÷ravaõa (Kubera) was born of Ilibilà. Hence Kubera is called Ailibili also; To Vi÷ravas was born by Kaikasã, Ràvaõa, Vibhãùaõa, Kumbhakarõa and øårpaõakhà.

#<ILILA># A King of Påruvaü÷a; father of King Duùyanta. (M.B. âdi Parva, Chapter 71). Rathantarã was Ilila's wife. (âdi Parva, Chapter 74). Some Puràõas call Ilila by the name älina and Rathantarã as Rathaüdarã also.
     Matinàra, the most righteous of Kings had four sons endowed with great prowess named Taüsu, Mahàn, Atiratha and Druhyu. Taüsu was responsible for the growth of the Påru dynasty. He conquered the whole of earth and won fame. älina was Taüsu's son. He also conquered the whole world, and he had five sons. (M.B. âdi Parva, Chapter 94, Verses 14-18).

#<äLINA># Son of king Taüsu of the Påru dynasty. His wife was Rathantarã. älina had five sons by her. They were: Duùyanta, øåra, Bhãma, Pravasu and Vasu. (M.B. âdi Parva, Chapters 16-18. See also under the word Ilila).

@<[Page 318a]>@

#<ILLAKA># A person who led a very ideal family life. Son of a Vai÷ya in the city of Mathurà, Illaka had a very beautiful wife. Illaka had one day to go to another place and his wife wanted to accompany him. But, Illaka did not allow that and went alone. Then she waited at the gates looking towards the husband moving fast away. And, when he completely disappeared from sight she, who could not bear the separation, fell down on the spot and expired. Illaka heard about the death and without delay, he hurried back home. He placed the dead body of his wife on his lap and wept. Weeping thus he also expired. (Kathàsaritsàgara, Làvàõakalaübaka, Taraïga I).

#<ILVALA># An Asura, who lived in the Maõimatã city. Ilvala and his brother Vàtàpi ate up a number of brahmins and Agastya cursed them to death. (See Agastya).

#<INDIA># 'South øarakh', a newspaper published from the United Arab Republic with the assistance of the Indian Embassy gives the following account of how the land originally known as 'Bhàrata' came to be called India. The name 'India' was given to "Bhàrata" by the Arabs. Even from very early times, Arabs used to give the name 'Hind' to their girls. In ancient Arabic love poems, this name could be seen very frequently. There were commercial and cultural contacts between Bhàrata and Arab lands, from very old times. The words 'Kharan Fål' (spices) 'Pulfål' (Pepper) etc. may be seen in Arabic poems of the pre-Islamic period. These contacts became more intimate in later years and the Arabs began to take very great interest in the products and the people of this country. They began to call 'Bhàrata' by the pet name 'Hind' which they used for their little children. They began to use the term 'Al Hind' when referring to Bhàrata in their poems, records and trade agreements In course of time this was shortened to 'Hind' and finally became 'INDIA'.

#<INDäVARâKúA># A Gandharva. He was the son of Nalanàbha, the chief of the Vidyàdharas. There is a story about this Gandharva in Màrkaõóeya Puràõa, Chapter 60:--
     Indãvaràkùa went to the sage Brahmamitra to learn âyurveda. For some unknown reason, the sage did not teach him. Indãvaràkùa decided to learn by overhearing what the guru taught the other pupils from a hiding place. In six months' time he learnt âyurveda. Overjoyed at the thought that he was able to acquire as much learning in this science as the other pupils, within such a short time, and oblivious of his surroundings, he laughed loudly. The guru who understood the secret, uttered a curse that he would become a Ràkùasa within seven days. The repentant Indãvaràkùa begged for his pardon. Then the sage told him that he would be restored to his own form and give up the Ràkùasa shape when he was shot with arrows by his own children.
     Once when he approached his daughter Manoramà to devour her, his son-in law, Svarocis who had learnt the science of archery from that girl, defeated him. In this way, Indãvaràkùa got his own former form. After that he taught Svarocis, the sciences of archery which he had learnt from his own daughter and also from Brahmamitra.

#<INDäVARASENA># Son of Parityàgasena a King who ruled the city of Iràvatã. Parityàgasena had two queens--Adhikasaügamà and Kàvyàlaïkàra. As they had no children, the distressed King with his queens worshipped the goddess Durgà. Durgà gave the King two fruits. She blessed that the queens would bear children when they ate the fruits. Adhikasaügamà ate both the fruits without showing them to the other wife. Two sons were born to her. Indãvarasena was the elder son. (Kathàsaritsàgara, Ratnaprabhà laübaka, 8th Taraïga).

#<INDRA>#
     1) %<Genealogy.>% Viùõu--Brahmà--Marãci--Kasyapa--Indra.
     2) %<Birth.>% Ka÷yapa was born to Marãci, the eldest of the spiritual sons of Brahmà. Indra was the son of Ka÷yapa and Aditi, the eldest daughter of Dakùa. The twelve sons who were born to Ka÷yapa and Aditi are called âdityas. The twelve âdityas are--Dhàtà, Aryamà, Mitra, Rudra, Varuõa, Sårya, Bhaga, Vivasvàn, Påùà, Savità, Tvaùñà, and Viùõu. In addition to them, Aditi had twentyone sons more. Indra is the eldest of the 33 sons. (M.B. âdi Parva, Chapter 65, Verses 9-15).
     Indra became the ruler of the Devas. Airàvata is Indra's elephant, Uccai÷÷ravas, his horse, and Vajra his weapon. (Agni Puràõa, Chapter 51, M.B. âdi Parva, Chapter 18).
     3) %<Indra and Garuóa.>% Ka÷yapa had two sons, Garuóa and Aruõa by Vinatà and a large number of Nàgas by his other wife, Kadrå. Kadrå and her children kept Vinatà and her son Garuóa as their servants. Kadrå agreed to set them free if they brought Amçta from Devaloka.
     Once Kadrå and her children asked Garuóa to carry them to the beautiful Nàgàlaya in the middle of the ocean. Garuóa carried them on his shoulders and flew very high near the sky. The excessive heat of the sun made the Nàgas unconscious. Kadrå, in her distress, prayed to Indra. Indra showered rain and cooled the atmosphere. (M.B. âdi Parva, Chapter 25, Verses 717). They reached the lovely island in the middle of the ocean.
     Garuóa decided to earn his freedom by bringing Amçta from Devaloka. With determination, he flew up into heaven and secured Amçta. The enraged Indra attacked him with his weapon, Vajra. But Garuóa spread his feathers in such a way that he was not wounded. Indra was struck with wonder, and pleased with the beautiful feathers (Parõa) of Garuóa, named him 'Suparõa'. At last Indra was pleased and allowed Garuóa to take Amçta with him. (M.B. âdi Parva, Chapter 32, Verses 18-25).
     4) %<How Indra came to have 1000 eyes.>% (See Tilottamà, 2nd Para).
     5) %<Indra and Arjuna.>% (1) Kuntã, Pàõóu's wife had received five mantras from Durvàsas for begetting sons. One of those Mantras was chanted meditating on the sun even before she was married and Karõa was born. After marriage she used three more of the Mantras and three sons were born to her from Yama, Vàyu and Indra respectively. The fifth Mantra was presented to Màdrã the other wife of Pàõóu. Thus Arjuna was the son of Kuntã by Indra. (M.B. âdi Parva, Chapter 123).
     (2) There is a story of a rivalry between Indra and Arjuna in the Mahàbhàrata. (See under 'Khàõóavadàha').
     (3) During their life in the forest, once Arjuna started to Kailàsa to worship øiva. On the way Indra appeared before him and showered his blessings on him. (M.B. Vana Parva, Chapter 41, Verses 15, 16).
     (4) During his life in the forest, Indra presented to Arjuna who visited him in Indra's residence, a Gandharva named Citrasena as his companion. Citrasena taught him music, dance, etc. (M.B. Araõya Parva, Chapter 44, Verse 9).
     (5) At the palace of Indra, as secretly instructed by Indra, Urva÷ã approached Arjuna with advances of love. Arjuna who refused to yield to her temptations was turned into a eunuch by her curse. But Indra lifted the curse by saying that this curse would be an advantage to him during the incognito life of the Pàõóavas. It was Citrasena who was used as a tool by Indra to test Arjuna's self control. (M.B. Araõya Parva, Chapters 44, 45).
     (6) In order to ensure Arjuna's victory in battle, Indra, disguised as a Brahmin, obtained by begging Karõa's ear-rings. (M.B. Araõya Parva, Chapter 310).
     6) %<Indra and Vçtràsura.>% A famous exploit of Indra was the killing of Vçtràsura. Under the leadership of Vçtràsura, the Kàlakeyas and many other Ràkùasas besieged the Devas. The battle raged furiously. Indra fell down unconscious owing to the shower of arrows from Vçtra. At once Vasiùñha with his divine power restored Indra to consciousness. Finding it impossible to kill Vçtra, the nonplussed Devas under the leadership of Indra approached Mahàviùõu. Viùõu told them that Vçtra could be killed only with the bone of the sage Dadhãca. So all of them approached Dadhãca. Realising the situation, Dadhãca let Indra have his bone for the purpose. Indra made his weapon Vajra with that bone and receiving a fatal stroke from it, Vçtra fell down dead. (M.B. Vana Parva, Chapter 101, Verses 14, 15; øànti Parva, Chapter 281, Verses 13-21).
     By killing Vçtra Indra incurred the sin of Brahmahatyà. To expiate for that sin the Devas and èùis took Indra to Sarayå river and performed his holy bath there. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, 24th Sarga).
     (For further details about Vçtràsura see under Vçtràsura).
     7) %<Indra and Cyavana.>% Indra did not allow the A÷vinãdevas to drink soma juice. The sad A÷vinãdevas left Indraloka and while passing through a forest, they met Sukanyà, wife of the sage Cyavana. She was extremely beautiful. The A÷vinãdevas advised her to become their wife instead of being the wife of the blind Cyavana. But Sukanyà rejected their advice. Pleased by her conjugal fidelity, they restored Cyavana's eyesight and made him a youth with beautiful eyes. In his gratitude, Cyavana promised to get permission for them to drink soma juice. He performed a yàga. Indra, A÷vinã devas and other gods attended it. Indra insisted that the A÷vinãs should not be allowed to drink Soma juice. Cyavana disputed with him and in the dispute Indra was defeated. From that time the A÷vinãs were allowed Soma drinking. See also 'Cyavana'. (M.B. Vana Parva, Chapter 124, Verse 14; Anu÷àsana Parva, Chapter 156, Verses 16-31).
     8) %<Indra and Tri÷iras.>% Indra's brother Tvaùñç did not like some of Indra's activities. With the object of rebuking Indra, Tvaùñç begot a son named Vi÷varåpa, Vi÷varåpa had three faces and so he was also called Tri÷iras. With one face he used to recite Vedas, with the second he drank alcohol and he used the third face for observing the world. He performed a rigorous tapas. Indra, who was alarmed at it, sent goddesses to allure him, but in vain. At last Indra himself went to the forest riding on his elephant Airàvata and killed Tri÷iras with his Vajràyudha. In his violent fury he had the three heads of Tri÷iras cut by a carpenter. From that day, it was ordained that the head of the cow sacrificed at yàgas should be given to a carpenter. Tvaùñç who was enraged by Indra's killing of his son Tri÷iras, begot another son Vçtràsura. (Devã Bhàgavata, 6th Skandha).
     9) %<Indra and Nahuùa.>% See the word Agastya.
     10) %<Indra and Bali.>% When Indra defeated and drove away the Asuras, Mahàbali, the Asura emperor assumed the form of an ass and hid himself in an empty house. Brahmà informed Indra of this. Indra found him out there, but set him free without killing at the behest of Brahmà. (M.B. øànti Parva, Chapter 223).
     11) %<Indra and Yayàti.>% Yayàti was the son of Nahuùa. In his old age, he handed over the kingly duties to his younger son Påru and went to the forest for performing penance. After performing penance, he reached Indraloka in the end. Indra did not like Yayàti's boast that there was none who had greater power of tapas than himself. Indra pushed him down to the world. (M.B. âdi Parva, Chapter 88).
     12) %<Indra and øaradvàn.>% øaradvàn was born as the son of Sage Gautama. øaradvàn started a penance for acquiring divine arrows. Devendra who was alarmed, sent the Apsarà woman Jànapatã to obstruct his tapas. Deeply affected by her irresistible charm and fascinated by her temptations, he had an involuntary emission of semen, which fell on the øarastamba and split itself into two parts. Two children a boy and a girl, were born from it. The King's servants brought them to Hastinàpura. The boy was named Kçpa and the girl was named Kçpã. (M.B. âdi Parva, Chapter 130).
     13) %<Indra and King Kuru.>% The King named Kuru was once ploughing the field at the place known as Kurukùetra. (This was long before Kurukùetra became famous as the battlefield of Bhàrata Yuddha). Indra who happened to come that way at the time, seeing the King tilling the land, asked him why he was doing so. The King replied that he was performing a yàga to enable the men who fell dead there, to attain Heaven. Indra returned to Heaven, smiling. Other devas came to know of this from Indra. They said that if all men came to Devaloka, the share of yaj¤a which was to be received by the gods, would be diminished and so they advised Indra to go and give some boon to King Kuru. Indra returned to earth and gave his blessing to Kuru as follows:
     The following classes of people will attain heaven if they die there (at Kurukùetra).
     (1) Those who die of starvation.
     (2) Those who die fighting heroically.
     (3) Those who were men in their previous life, but who have been born as animals.
     From that time Kurukùetra became an important place. (M.B. øalya Parva, Chapter 53).
     14) %<Indra and Takùaka.>% Indra's friend, a Nàga named Takùaka lived in Khàõóava forest. When Agni burned Khàõóava forest, Indra caused the rain to fall in order to save Takùaka. See under 'Khàõóavadàha'. (M.B. Araõya Parva, Chapter 235).
     For the story of how Indra saved Takùaka from the Sarpasatra see under 'âstika'.
     15) %<Indra and Khàõóavadàha.>% At the time of Khàõóavadàha, ørã Kçùõa and Arjuna fought against Devendra.
     16) %<Indra Sabhà.>% Maya undertook to build a sabhà (assembly hall) for the Pàõóavas at Indraprastha. When it was being discussed, the sage Nàrada described to them Indra's sabhà as given below:--
     Indra has a Sabhà which dazzles with divine effulgence. It is 150 yojanas in length and 100 yojanas in breadth. It has a height of five yojanas. Beautiful storeyed buildings and divine trees add to the grandeur of the sabhà. Indra is seated within the holy light in it. øacãdevã takes her seat near him. Indra is very handsome. He wears a crown, he is dressed in spotlessly pure clothes, and wears a garland round his neck. Maruts, Siddhas, Devas, èùis and a host of others stand around attending on him. They are all bright with the halo of fire. Parà÷ara, Parvata, Sàvarõi, Gàlava, øaükha, Likhita, Gaura÷iras, Durvàsas, Akrodhana, øyena, Dãrghatamas, Pavitrapàõi, Bhàluvi, Yàj¤avalkya, Uddàlaka, øvetaketu, Pàõóya and other famous sages are members of Indra's assembly. In this way, Indra's Sabhà is the most magnificent. (M.B. Sabhà Parva, Chapter 7).
     17) %<Indra and Kàmadhenu.>% Once Indra saw Surabhi, the Kàmadhenu, crying in the Indraloka. He asked her why she was crying. Surabhi answerd: "My Lord, the cattle, who are my children are groaning in the world under the yoke of the farmer. I was overwhelmed with grief at the sight of their sufferings" Indra's heart meltted due to Kàmadhenu's tears. He caused very heavy showers in the world when ploughing the fields became impossible. In this way as a result of Surabhi's tears Indra caused heavy rainfall which gave rest to the cattle in the world. (M.B. Araõya Parva, Chapter 9).
     18) %<Indra and Nala.>% Nala proceeded to Vidarbha to attend Damayantã's Svayaüvara. On the way, the four gods, Indra, Agni, Varuõa and Yama met him. (For further details see the word 'Nala'). Nala married Damayanti with the blessings of these gods. When the devas returned, they met Kali and Dvàpara. to whom they described Nala's marriage. Kali and Dvàpara who wished to marry Damayantã, naturally felt disappointed and angry. Kali was about to pronounce a curse on Nala. But on the advice of Devendra he did not do so. Still he decided to gain secret entrance into Nala's body and to bring about the loss of his Kingdom. (M.B. Vana Parva, Chapter 58).
     19) %<Indra and Màndhàtà.>% A King named Yuvanà÷va was born in the Ikùvàku dynasty. He earned great reputation by performing many A÷vamedha yàgas. But he was very much distressed because he had no children. So he entrusted his kingly duties to his ministers and proceeded to the forest. One day during his wandering he arrived at the à÷rama of the sage Bhçgu. He was tired and thirsty. Bhçgu had filled a pot with water by reciting a mantra and placing it on a low stool, he had gone to sleep. Not knowing that it was a pot of water intended to cause pregnancy, and in his intense thirst, Yuvanà÷va drank water from it. He became pregnant and in due course Yuvanà÷va brought forth a son. Indra, accompanied by other gods came to see the child. When the Devas asked how the child was going to drink milk, Indra put his index finger into the child's mouth and the child began to suck it. Indra said "The child will drink me". The Sanskrit words "Màü dhàtà" mean "one who drinks me". Thus the child was named "Màndhàtà" by Indra and the other gods. (M.B. Araõya Parva Chapter 126).
     20) %<Indra and øibi.>% Once Indra and Agni tested the strength of Emperor øibi's 'dharma'. Indra took the form of an eagle and Agni that of a dove. The dove flew down into the lap of øibi. The eagle pursued it. The dove entreated øibi to save it from the eagle. øibi promised to do so. The eagle argued that the dove was its prey and should be returned to it. But øibi offered to give the eagle his own flesh, equal in weight to that of the dove. Accordingly, the dove was placed in one pan, but even when all the flesh from his body was cut and placed in the other pan, it did not weigh equal to the dove. At this stage, Indra and Agni appeared to øibi in their own forms and blessed him to be more happy and prosperous than before. (M.B. Vana Parva, Chapter 131).
     21) %<Indra and Yavakrãta.>% Long ago there was a sage named Yavakrãta. He started a tapas with the ambition of acquiring all knowledge by himself, without the help of a Guru. Indra was alarmed at the sternness and rigour of the tapas. He induced Yavakrãta to stop tapas, but it was in vain. At last Indra disguised himself as an old Brahmin and went to the bank of the Gaïgà where Yavakrãta was performing tapas. He began to build a dam across the river with sand. Seeing this Yavakrãta ridiculed him. The old Brahmin retorted that Yavakrãta's tapas was also equally ridiculous. But Yavakrãta was not shaken even by his taunt. He resumed his tapas with renewed strength. At last finding no other alternative, Indra appeared to Yavakrãta and granted his wish. (M.B. Vana Parva, Chapter 135).
     22) %<Loss of Indra's umbrella.>% Once Narakàsura went to heaven, fought with the gods and robbed Indra of his umbrella and the earrings of Aditi, Indra's mother. Grief-stricken Indra complained to ørã Kçùõa. Accompanied by Satyabhàmà and riding on the back of Garuóa, ørã Kçùõa went to the city of Pràgjyotiùa, the residence of Narakàsura and razed it to the ground. He recovered the umbrella and ear-rings and returned to heaven with Satyabhàmà. Indra and Aditi were overjoyed on getting back the lost articles. On their return journey, ørã Kçùõa at the request of Satyabhàmà cut for her a twig of the Pàrijàta tree. This made Indra angry and he fought against ørã Kçùõa. After defeating Indra and other gods, ørã Kçùõa accompanied by Satyabhàmà returned to Dvàrakà with the Pàrijàta. (Bhàgavata, 10th Skandha).
     23) %<Indra and Narakàsura.>% The Asura called Naraka once performed a very severe penance on the Gandhamàdana mountain with the object of usurping Indra's place. Indra was alarmed and rushed to Mahàviùõu for help. Viùõu went to Gandhamàdana mountain and killed Narakàsura. (M.B. Vana Parva, Chapter 142).
     24) %<Indra and the sage Baka.>% After the war between Devas and Asuras, Indra, in a peaceful state of mind, was going around the world, riding on his elephant, Airàvata. When he reached an â÷rama on the eastern coast of the sea, he met the great sage Baka. A conversation about the happiness of longevity took place between Indra and sage Baka who was hundred thousand years old. After that Indra returned to Devaloka. (M.B. Vana Parva, Chapter 193).
     25) %<Indra and Ke÷ã.>% Long ago a terrible war took place between Devas and Asuras. At that time an Asura called Ke÷ã attempted to abduct Devasenà, daughter of a Prajàpati. Hearing her shrieks, Indra rushed to the spot. In the clash between Ke÷ã and Indra, Ke÷ã's club was broken into two with Indra's weapon Vajra. Suddenly Ke÷ã lifted a mountain and threw it at Indra.
     Indra broke that mountain also into two. One part of it fell on Ke÷ã himself, who fled frightened. After that, Indra asked Devasenà how she happened to fall in Ke÷ã's hands. Devasenà answered thus:--"I am the daughter of Prajàpati. My name is Devasenà. Ke÷ã had abducted my elder sister, Daityasenà. My sister and I used to come to take our bath in this Mànasa lake. Ke÷ã had expressed his wish to abduct both of us. My father has given me his blessing that a person who is worshipped by gods and asuras will become my husband. Having heard these facts, Indra held consultations with Brahmà and arranged the marriage between Subrahmaõya and Devasenà. See also the word "Subrahmaõya". (M.B. Vana Parva, Chapter 223).
     26) %<Indra and Aïgiras.>% After killing Vçtràsura, Indra hid himself in a lotus flower in the Mànasa lake, to expiate for the sin of Brahmahatyà (killing a Brahmin). It was at that time that Nahuùa became Indra. After Nahuùa had been forced to go back to the earth as a serpent by the curse of Agastya, the Devas brought back Indra. At that time, Aïgiras praised Indra with mantras from Atharvaveda. From that day Aïgiras got the name of 'Atharvàïgiras'. Indra was pleased and blessed Aïgiras that his name would become famous throughout the world. (M.B. Udyoga Parva, Chapter 18).
     27) %<Indra and the Bow called Vijaya.>% Karõa had a bow called Vijaya. It was made by Vi÷vakarmà according to Indra's liking. (M.B. Karõa Parva, Chapter 31. Verse 42).
     28) %<Indra and the Tripuras.>% The Tripuràsuras performed penance and received boons from Brahmà. After that they clashed with Indra. Indra was not able to kill them. The vanquished Indra had the Tripuras killed by øiva. See the word "Tripura". (M.B. Karõa Parva, Chapter 33).
     29) %<Indra and Sårya (the sun-god).>% When Karõa and Arjuna came into conflict at the Bhàrata battle, a controversy raged in heaven between Indra and Sårya. Indra argued that Arjuna would win, while Sårya asserted that Karõa would gain victory. The Devas joined the side of Arjuna and Asuras joined Karõa's side. In the end, Arjuna came out victorious and thus Sårya was defeated by Indra. (M.B. Karõa Parva, Chapter 87).
     30) %<Indra and Namuci.>% The Ràkùasa Namuci once evaded capture by Indra by remaining hidden in the rays of the Sun. Indra went to him and pretending friendship, promised not to kill him either with wet thing or dry things or at night or in day time. Trusting his words, Namuci came out. Then Indra cut off Namuci's head with the froth scraped from the waves of the sea at the time of dusk. The head pursued him shouting, "You murderer of a friend, by breaking your promise!" Indra sought refuge under Brahmà. Brahmà advised him to bathe in øoõapuõya tãrtha to expiate for the sin. Accordingly Indra bathed in the river Sarasvatã and washed off his sin.
     %<River Sarasvatã.>% There is a story about how Sarasvatã river became øoõapuõya tãrtha. There were frequent quarrels between Vasiùñha and Vi÷vàmitra. Once Vi÷vàmitra got angry when he came to know that Vasiùñha was performing a penance on the banks of the river Sarasvatã. He summoned Sarasvatã and ordered her to produce Vasiùñha before him immediately. Sarasvatã was in a dilemma. If she brought Vasiùñha to Vi÷vàmitra, Vasiùñha would curse her; if on the other hand, she did not bring him Vi÷vàmitra would curse her. At last she decided to produce Vasiùñha before Vi÷vàmitra. By eroding the earth on her bank little by little near the place where Vasiùñha was performing his penance, Sarasvatã managed to bring him down into her own current. Then she carried him floating down to the place where Vi÷vàmitra was waiting. When Vasiùñha reached his presence, Vi÷vàmitra was pleased. But without allowing Vi÷vàmitra to capture Vasiùñha she took him away in her current, eastwards. Enraged at this, Vi÷vàmitra pronounced a curse that blood should flow through the river Sarasvatã. Thus the water in the river became blood-red. The great sages who came there afterwards sympathised with Sarasvatã in her ill-luck and as a result of their prayers øiva made her øoõapuõyatãrtha.
     It was in this river that Indra took his bath and washed off his sin. (M.B. øalya Parva, Chapter 43).
     31) %<Indra and ørutàvatã.>% Bharadvàja's daughter ørutàvatã (øruvàvatã) performed a very severe penance to get Indra as her husband. To test her character, Indra assumed the shape of Vasiùñha and went to ørutàvatã. She received the guest with due reverence. Pleased with her treatment, the guest handed her five raw fruits and asked her to cook them for him. ørutàvatã gladly undertook that service. She proceeded to cook the fruits but even after burning all the fuel she had, the fruits were not properly cooked. So she began to use her limbs one by one as fuel and burned them up. Indra was deeply impressed by her selfsacrifice and appearing to her in his own form married ørutàvatã, (M.B. øalya Parva, Chapter 48).
     32) %<Indra became øatakratu.>% Indra performed one hundred sacrifices at the place called Indratãrtha. Thus he became øatakratu. It was there that he gave much wealth to Bçhaspati. (M.B. øalya Parva, Chapter 49, Verse 2).
     33) %<Indra became a bird.>% Once Indra took the form of a bird and went to the forest and preached moral and spiritual duties to the sages who had gathered there. (M.B. øànti Parva, Chapter 11).
     34) %<Indra and Dantideva.>% Once Dantideva received a boon from Indra that he should have plenty of food and enough travellers to eat it. (M.B. øànti Parva, Chapter 29, Verses 120, 121).
     35) %<Indra and Bçhaspati.>% Once Bçhaspati told Indra that everything in the world could be achieved with soothing speech. (M.B. øalya Parva, Chapter 84, Verse 2).
     Bçhaspati's wife Tàrà once fell in love with Candra (the Moon god). She deserted Bçhaspati and went to live in Candra's residence. Bçhaspati complained about it to Indra. Indra promised to bring her back and to restore her to Bçhaspati by whatever means possible. Accordingly he sent a messenger to Candra. Compromise talks with Candra ended in failure. So preparations were started for a dreadful war between Indra and Candra. øukra, the preceptor of Asuras also joined the side of Indra. Brahmà who came to know of all this, came riding on his swan and reconciled Indra and Candra. As directed by Brahmà, Candra agreed to restore Tàrà to her lawful husband, Bçhaspati, (Devã Bhàgavata, First Skandha).
     36) %<Indra and Prahlàda.>% The great King Prahlàda once conquered Heaven. Indra, who lost his kingdom and glory, accepted Bçhaspati's advice and went to meet øukràcàrya. øukra told Indra that Prahlàda was the noblest person and that he had earned that nobility by his good qualities. Indra decided to acquire those good qualities from Prahlàda.
     Indra disguised himself as a Brahmin boy and approached Prahlàda with a request for moral and spiritual advice. Prahlàda accepted him as his pupil and gave him moral and spiritual advice. Pleased with the pupil's devotion, Prahlàda agreed to give him whatever boon he wanted. The pupil said that he wanted only the good qualities of the Guru. Prahlàda agreed to it. Then a shadow-like figure appeared to emerge from Prahlàda's body. Prahlàda who was puzzled asked the figure:--"Who are you" "The figure answered:--"I am your virtuous character. Now I am leaving you and entering this boy's body." Saying thus it left Prahlàda's body and entered Indra's body. Following it, all the good qualities of Prahlàda, like charity, truth, glory etc. entered Indra's body one after another. It was only in the end that Prahlàda came to know that the cunning pupil was Indra. Thus from that day, Prahlàda began to decline in his good qualities and Indra began to prosper. (M.B. øànti Parva, Chapter 124).
     37) %<Indra and Gautama.>% There is a story in the Mahàbhàrata, of how Indra restored life to a dead Brahmin. Gautama was a Brahmin who had left his own home and settled down to live in the village of Dasyus (an aboriginal tribe). He married from a low caste and followed the customs of Dasyus. At that time another Brahmin happened to come there. He ridiculed Gautama who had lost his caste. Next morning Gautama left his residence and went to another place. Tired after his long journey, he fell asleep under a banyan tree. A King of birds named Nàóãjaügha lived on that tree. Nàóãjaügha who was the son of Ka÷yapa, became very friendly with Gautama. He brought fish from the river Gaïgà to feed Gautama and fanned him with his wings. Gautama told the bird that he was a poor Brahmin and that he was anxious to get some wealth. There was a wealthy Ràkùasa King named Viråpàkùa in that country, who was a close friend of Nàóãjaügha. Nàóãjaügha sent Gautama to Viråpàkùa with a request to give Gautama some wealth. Viråpàkùa gave plenty of gold to Gautama. He returned to the foot of the banyan tree carrying the gold on his head. Gautama who was quite tired after his long walk, was hospitably received by Nàóãjaügha. That kingly bird lay asleep close by Gautama. An evil desire to eat the flesh of Nàóãjaügha dawned upon the mind of Gautama. He killed that King of birds in his sleep. Viråpàkùa who came to know of this, killed Gautama and gave his flesh as food for Dasyus. Viråpàkùa, with tears in his eyes, made a funeral pyre and cremated Nàdãjaügha's body. At that time, as directed by Brahmà, Surabhi caused milk to flow from heaven and revived Nàóãjaügha. Viråpàkùa told the whole story to Indra who came there at that time. Indra said that Nàóãjaügha died as the result of Brahmà's curse. He had offended Brahmà on a former occasion by refusing to attend Brahmà's assembly, although he was invited. Nàóãjaügha who was restored to life, was noble enough to request Indra to bring back Gautama also to life. Accordingly Indra revived Gautama. Nàóãjaügha returned the gold to Gautama and sent him away with his good wishes. Indra returned to heaven. (M.B. øànti Parva, Chapter 173).
     38) %<Indra and Ahalyà.>% Indra, once fell in love with Ahalyà, the wife of Gautama. Sage Gautama who came to know of it, cursed Indra. For further details, see under Ahalyà.
     39) %<Indra turned into a Fox.>% Once a haughty Vai÷ya knocked down a young sage named Ka÷yapa, with his chariot. The disgraced sage decided to commit suicide. Knowing this Indra went to the sage in the form of a fox and spoke to him, dwelling upon the evil aspects of suicide. At last the young sage gave up the idea of committing suicide and returned to his hermitage. (M.B. øànti Parva, Chapter 130).
     40) %<Indra and Subrahmaõya.>% Long ago the Asuras led by Tàrakàsura, persecuted the gods in many ways. Tàrakàsura had received a boon from Brahmà that only the son born to øiva could slay him. So, to distract Parame÷vara from his penance, in order to make it possible for him to beget a son, Indra sent Kàmadeva (god of love) to him. But Kàmadeva was burnt up in the fire from the third eye of øiva. After that Pàrvatã won øiva as her husband as a result of her austere penance. She prayed to øiva that Kàmadeva should be brought back to life and that a son should be born to her. øiva replied to her:--
     "Kàma was born from Brahmà's mind. As soon as he was born, he asked Brahmà "Kaü Darpam?" which means--whom shall I tempt and conquer?" So Brahmà called him "Kandarpa". Brahmà had advised him even at that time that he should never tempt me. Disregarding that advice he came to attack me and I burned him up. Now it is not possible for him to be born in a physical form I shall beget of you a son with my spiritual power. I do not need the urge of Kàmadeva for this, as in the case of ordinary mortals".
     As they were discussing this problem, Indra and Brahmà arrived there. At their request øiva agreed to beget a son by Pàrvatã. Since it is not desirable that all living beings should perish, øiva allowed Kàmadeva to be born in the minds of all creatures. Brahmà and Indra returned quite happy. One day, øiva and Pàrvatã began their amorous dalliance. They did not stop it even after a hundred years. The whole world began to shake to its very foundations. Fearing that the world might perish, the devas, as ordered by Brahmà prayed to Agni, to interrupt the amorous play of øiva and Pàrvatã. Agni, who understood that it was not possible to achieve their object, fled and concealed himself under water. The Devas went out in search of Agni. By that time, the creatures in the water who could not bear the heat of Agni, told them the secret. Then Agni deprived them of the power of speech by a curse. After that he went and hid himself on the Mandara mountain. Elephants and parrots disclosed the secrets of Agni, who was hiding within the hollow of the trunk of a tree. Agni deprived them of their tongues by a curse. At last the gods discovered Agni. They sent him at once to øiva to stop him in his amorous dalliance. Agni succeeded in his mission by his intense heat. øiva transferred his semen to Agni who became pregnant. Being unable to bear its weight Agni deposited it in the river Gaïgà, who at the behest of øiva himself, left it in the woods on the Mahàmeru mountain. øiva's attendant bhåtas (spirits) offered Påjà to it there. After a thousand years a boy with six faces (Subrahmaõya) was born out of it. He was suckled by the Kçttikàs employed for that purpose by Pàrvatã and the boy grew up with astonishing rapidity within a few days. Having been suckled by the Kçttikàs, the boy got the name "Kàrttikeya".
     In those days, Devendra who was defeated by Tàrakàsura, decided to give up war and was living in Mahàmeru. The Devas and the sages used to go to Subrahmaõya for protection. When Devendra knew it, he became angry and went to war with Subrahmaõya. Subrahmaõya was wounded on the face with Indra's weapon. From the wound two sons named øàkha and Vi÷àkha were born to Subrahmaõya. With their help Subrahmaõya encountered Indra again. At this stage øiva appeared there and informed Indra that Subrahmaõya had been born with a mission to kill Tàrakàsura and to restore Indra's kingdom to him. It was then that Indra recognized Subrahmaõya. He begged pardon of Subrahmaõya and expressed his desire to instal him as his military commander. When he tried to perform the ceremony of installation by sprinkling the holy water on Subrahmaõya's head, the water refused to come out of the pot. øiva told Indra that it was because he had tried to perform the installation before propitiating Gaõapati. Indra then offered worship to Vighne÷vara (Gaõapati) and the ceremony went off without any hitch. Subrahmaõya who thus became Indra's commander, killed Tàrakàsura shortly afterwards. (Kathàsaritsàgara, Làvàõakalaübaka, 6th Taraïga).
     41) %<Indra and Mahàbali.>% The vanquished Mahàbali who had left his home and country was in gloom and despair when once Indra paid him a visit. At that time Mahàlakùmã emerged from Mahàbali's body and entered Indra's body. (M.B. øànti Parva, Chapter 224).
     42) %<Indra and Godàna (gift of cow).>% Once Indra asked Brahmà about the efficacy of godàna or giving a cow as gift. Brahmà told him that there is a world free from the infirmities of old age and diseases and it is called "Goloka". He added that those who perform Godàna would get a place in Goloka.
     43) %<Indra and a bird.>% A hunter in Kà÷ã once went to shoot birds with poisoned arrows. One of his arrows hit a big tree accidentally and the powerful poison dried up the whole tree. In the hollow of the trunk of that tree there lived a bird with mystic powers. It did not like to leave that tree which had been its refuge ever since its birth. One day Devendra, in the guise of a Brahmin came to the bird, who recognized him by its mystic power. In the conversation between them Devendra advised the bird to leave the tree and find some other suitable place for its residence. The bird did not accept his advice. Indra was pleased at the bird's loyalty and gratitude towards that tree which had been its shelter all along. So he took the bird along with him to Devaloka. (M.B. Anu÷àsana Parva, Chapter 5).
     44) %<How Indra turned Bhaügà÷va into a woman.>% There was a King named Bhaügà÷va. Once he performed a sacrifice called "Indradviùña" which was believed to have the power of blessing him with children. Indra being not invited was displeased with him and was waiting for an opportunity to wreak vengeance on him.
     One hundred sons were born to Bhaügà÷va. Once he went to the forest after entrusting the affairs of the kingdom to his sons. Indra cunningly misguided him and made him lose his way in the forest. Wandering alone with his horse in the forest, he reached the bank of a river. Weary and thirsty, he stepped down into the river. To his amazement, he was instantly transformed into a woman! The bewildered "woman" somehow reached Bhaügà÷va's palace. All the members of his family were deeply grieved over his change of sex. To avoid embarrassment to himself and others, Bhaügà÷va returned as a woman to the forest and there lived as the wife of a sage and became the mother of a hundred sons. After some years "she" went back to the palace with the sons and leaving them there returned again to the forest.
     Indra went to the palace at this time and made the two sets of hundred sons quarrel with one another until all of them perished in fighting. Hearing about this the mother who was in the forest, wept bitterly. Indra visited her (Bhaügà÷va) there and she told him the whole story of her misfortunes and begged his pardon for performing Indradviùña sacrifice without inviting Indra. Pleased with her repentance Indra promised to resuscitate one set of her hundred sons. She wanted all the hundred sons who were born when she was a woman, to be restored to life. Indra was ready to restore her manhood too, but she preferred to continue as a woman. Indra restored to life all the 200 sons of Bhaügà÷va and leaving Bhaügà÷va as a woman, returned to Devaloka. (M.B. Anu÷àsana Parva, Chapter 12).
     45) %<Indra and Mataüga.>% A story is found in the Mahà-Bhàrata under the title of "Indra-Mataüga-Saüvàda" which illustrates that a Kùatriya, Vai÷ya or øådra can never become a Bràhmaõa by any means. It was told by Bhãùma to Arjuna as follows:--
     "Long ago a Bràhmaõa's wife gave birth to a boy. The boy was given the name Mataüga. His father sent him in a chariot drawn by a donkey, in connection with a yàga which he wanted to perform. Mataüga whipped the donkey mercilessly. Seeing this, the donkey's mother said to Mataüga--"You are not a Bràhmaõa. Bràhmaõas cannot be so cruel. You are a Caõóàla (a man of the lowest caste) born to your mother by a barber."
     Mataüga sadly returned to his father and after telling him what he had heard from the mother-donkey set out to perform an austere penance with the object of becoming a Bràhmaõa. Devendra appeared to him and asked him what he wanted. Mataüga asked for a boon whereby he could become a Bràhmaõa; Indra vanished after saying that it was impossible. After that Mataüga performed penance for hundred years, standing on one foot. Indra appeared again and repeated that it was impossible for Mataüga to become a Bràhmaõa. Then Mataüga continued his penance for a thousand years, standing on his toe. Indra appeared again and transformed Mataüga into a Deva named "Chandodeva". Indra told him that though he could become a Deva, he could never achieve Brahminhood. In his extreme grief Mataüga renounced his life and entered Heaven. (M.B. Anu÷àsana Parva, Chapters 27, 28 and 29).
     46) %<Indra and øaübara.>% There is a story in the Mahà Bhàrata in which an Asura named øaübara explained the greatness of Brahminhood to Indra. Once Indra approached the Asura, øaübara and asked him what was the source of his glory and prosperity. øaübara replied that it was all due to his whole-hearted worship of Bràhmaõas. From that time Indra began to offer worship to Bràhmaõas and thus he won the place of Indra. (M.B. Anu÷àsana Parva, Chapter 36).
     47) %<Indra loved Ruci.>% There is a story in the Mahàbhàrata of how a sage named Vipula who was born in the family of Bhçgu once saved Ruci, his Guru's wife from Indra. Long ago, a great sage named Deva÷armà lived in a forest. His wife Ruci being enchantingly beautiful, many suitors were attracted to her. Chief among them was Indra. Deva÷armà was aware of this. Once he had to leave his à÷rama in connection with a yàga. So he ordered his disciple Vipula to guard his wife Ruci during his absence. He had given a hint to Vipula that Indra who was an expert in disguises, might appear in the à÷rama in any form. Vipula, by means of his mystic power entered into his guru's wife and guarded her.
     After some time, Indra reached the â÷rama in the guise of a handsome youth. He disclosed his real identity to Ruci and told her that he had come there to spend a night with her. Ruci fell in love with him. But since she was under the mystic control of Vipula, Indra was unable to fulfil his desire. At last Vipula sent him away in disgrace. (M.B. Anu÷àsana Parva, Chapter 4, 44).
     48) %<Indra's theft of Lotus.>% Indra once stole Agastya's lotuses. (See under Agastya).
     49) %<Indra's theft of an Elephant.>% Indra once stole an elephant belonging to the great sage Gautama. The sage complained to Dhçtaràùñra, who advised him to offer prayers to Indra. Accordingly Gautama pleased Indra by his prayers. Indra appeared and after returning the elephant took both the elephant and Gautama along with him to Devaloka. (M.B. Anu÷àsana Parva, Chapter 102).
     50) %<Indra and Marutta.>% Long ago there was a famous king named Marutta. Indra was closely associated with him in many of his activities. (For more details see Marutta).
     51) %<Indra and Dharmaputra.>% Another anecdote about Indra which deals with the last part of Dharmaputra's life is given in the Mahàbhàrata.
     The Pàõóavas, towards the end of their lives entered the forest and were travelling to the north. Dharmaputra who was walking in front, was followed by a dog. On the way the four brothers and Pà¤càlã fell down dead. Dharmaputra continued his journey accompanied by the dog without turning back or looking behind. At the end of the journey, Indra was waiting for him with his chariot. He told Dharmaputra that his brothers and wife had already taken their places in Heaven and that he should leave behind the dog and get into the chariot to go to Devaloka. Dharmaputra pleaded that it was not right for him to enter Devaloka after deserting the dog which had followed him so far. Even though Indra pressed him very much to enter the chariot without the dog, Dharmaputra did not yield. At last the dog assumed the form of Yama who appeared and explained to them that he had taken the form of a dog and followed his son Dharmaputra to test his noble nature. They were all happy and all the three of them proceeded in the chariot to Devaloka. (M.B. Mahàprasthànika Parva, Chapter 3).
     52) %<Indra and Bàli.>% In Uttara Ràmàyaõa there is a story as given below, about the birth of Bàli, a son of Indra:--
     Aruõa, the charioteer of Sårya (the sun-god) went one night to Indraloka to see the goddesses dancing. Men were not allowed to enter the dancing hall. So, Aruõa managed to enter the hall by disguising himself as a beautiful lady. The moment Indra saw her he fell in love with her. The name she assumed at that time was Aruõã. Indra secretly took her outside and they had a sexual union. Bàli was the son born from their union.
     53) %<Indra's theft of a Horse.>% A King named Sagara once performed a sacrifice. Devendra stole the sacrificial horse. Sagara sent all his 60,000 sons in search of the horse. They dug up the earth and went to the Nether worlds where they saw the horse tied in front of the sage Kapila. The enraged sons of Sagara tried to capture and bind the sage. But Kapila reduced all the 60,000 princes to ashes by his curse. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Chapter 39).
     54) %<Indra cut an embryo to pieces.>% Diti and Aditi were the daughters of Dakùa. Ka÷yapa married them. Indra was born as the son of Aditi. At this birth of a son to Aditi, Diti became jealous of her sister. One day she told her husband Ka÷yapa that she too wanted to have a virtuous, heroic and brave son who would be equal to Indra in every respect. Ka÷yapa promised to grant her wish.
     In due course, Diti became pregnant. Now it was Aditi's turn to become jealous of Diti. She could not bear the thought of Diti having a son equal to her own son Indra, in glory and splendour. So she called Indra and secretly instructed him to destroy Diti's child in the womb, by whatever means.
     In obedience to his mother, Indra approached Diti pretending friendship and spent a lot of time in her company. He soon won her confidence and love by his affectionate attentions. On one occasion, when she was in sound sleep, Indra, by his mystic power, entered into Diti's womb with his weapon Vajra and cut the child in the womb into seven pieces. The child began to cry loudly, but Indra said "Mà ruda" which means "do not cry" and cut each of the pieces again into seven parts. Thus the embryo (child) was finally cut into fortynine pieces, which later became the fortynine "Màrutas" or "Maruts". When she woke up, Diti realized Indra's treachery and in her fury she cursed Indra and Aditi. She cursed that Indra would lose his kingdom of Devaloka and that Aditi would be imprisoned and her sons would be killed. As a result of this curse Devendra lost his kingdom on one occasion. Aditi, in her next birth, was born as Devakã, wife of Vasudeva and was imprisoned by Kaüsa who killed her children. (Devã Bhàgavata, Fourth Skandha).
     55) %<Indra and Aübarãùa.>%
     (1) King Aübarãùa had a minister named Sudeva. Sudeva fell fighting in the battle-field. After some years, Aübarãùa also died. When Aübarãùa arrived in Heaven, he was surprised to find that Sudeva had already secured a place there long ago. Ambarãùa had performed many more acts of holiness than Sudeva. Yet Sudeva attained Heaven earlier than Aübarãùa. Aübarãùa asked Indra why it was so. Indra answered that just as Aübarãùa had performed many sacifices, Sudeva had performed many war-sacrifices. He added that war-sacrifices were as efficacious for attaining Heaven as other kinds of sacrifices (M.B. øànti Parva, Chapter 98).
     (2) Aübarãùa, King of Ayodhyà was performing a sacrifice. At that time, Indra had stolen the sacrificial animal. To continue the sacrifice without interruption, the King decided to substitute øuna÷÷epha, the son of ècãka, for the cow. But øuna÷÷epha prayed to Indra who came and rescued him from the jaws of death. (This story is given in other Puràõas with slight variations. Vàlüãki Ràmàyaõa, Bàla Kàõóa, 61st Sarga).
     56) %<Indra and Tri÷aïku.>% There is a story that Indra once pushed down from Heaven, Tri÷aïku a King of the Sårya vaü÷a (Solar dynasty). See under TRIøAðKU.
     57) %<Indra and Vi÷vàmitra.>% Once Vi÷vàmitra observed a vow of silence for a period of one thousand years. At the end of that period, when he was about to take his food, Indra appeared in the form of a Brahmin and asked for that food. Vi÷vàmitra gave that food to the Brahmin and resumed his austere penance. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, 65th Sarga).
     58) %<Indra, ørã Ràma and øarabhaïga.>%
     (1). At the time when ørã Ràma and Lakùmaõa were leading their life in the forest, one day Indra paid a visit to the â÷rama of the sage øarabhaïga. Devendra wished to take the sage with him to Devaloka. As they were talking, they saw ørã Ràma coming to the â÷rama. Indra advised øarabhaïga to speak to ørã Ràma and left the place. As suggested by Indra, the sage had a conversation with ørã Ràma. After it øarabhaïga offered his body to the fire and went to Devaloka. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, 5th Sarga).
     (2) When the battle between ørã Ràma and Ràvaõa was in progress, Indra presented to ørã Ràma, an excellent chariot along with the horses. The chariot and horses were handed over to ørã Ràma on the battlefield by Màtali; Indra's charioteer. ørã Ràma fought against Ràvaõa from that chariot and slew him. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 103).
     (3) After the war with Ràvaõa, Indra appeared before ørã Ràma and asked him what boon he wanted. ørã Ràma replied that all those monkeys who died in the war should come back to life and the forests in which they lived should abound in fruits and flowers in all the seasons of the year. Indra restored all those monkeys to life and made all the forests in which they lived, green and rich with luxuriant vegetation. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 129).
     59) %<Indra gives his sword for safe-custody.>% During their life in the forest ørã Ràma and Lakùmaõa, accompanied by Sãtà entered Daõóakàraõya. ørã Ràma's chief object in going there was to give protection to the sages and their hermitages in the forest. But seeing that he had made the killing of Ràkùasas his main purpose, Sãtà told him that this change in the objective would spoil other important matters. To illustrate this she told him the following story:--
     'Once upon a time, a great sage was observing holy rites with great austerity. Indra was alarmed at it. He went to the sage's hermitage in the form of a warrior armed with a sword. Indra handed over his sword to the sage for safe custody. The sage accepted it and from that time all his attention was concentrated on the sword. All his time was spent in guarding the sword and he began to neglect his devotional duties as a sage. As a result of it his mystic power declined and ultimately he fell into Hell. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, 9th Sarga).
     60) %<Indra and Kabandha.>% See under Kabandha.
     61) %<The Post or Office of Indra.>% Indra was anointed as King of Devas on Meghavàn mountain. In the 42nd Sarga of Kiùkindhà kàõóa of Vàlmãki Ràmàyaõa we find that Sugrãva had ordered the monkeys to search for Sãtà on that mountain also.
     62) %<Indra and Maya.>% Maya, the carpenter of the Asuras, performed penance to Brahmà and acquired complete mastery in the science of carpentry and architecture. After that he constructed a forest mansion of golden colour and took up his residence in it. Once Maya set his eyes on a goddess named Hemà. When Indra knew this he became angry and killed Maya with his weapon--Vajra. From that time Hemà got Maya's golden mansion. This was told by Hemà's maid, Svayaüprabhà to Hanåmàn. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, 51st Sarga).
     63). %<Indra cut off the wings of Mountains.>% In Kçtayuga all the Mountains in the world had wings. They used to fly about here and there like Garuóa with the speed of wind. The sages and the Devas feared that they might fall on their heads. The Devas held a conference and elected Indra to find a remedy for this. Indra cut off the wings of the mountains with his Vajra. The Mainàka mountain was a friend of wind. When Indra was about to cut off the wings of that mountain, Wind suddenly removed it and deposited it in the ocean. It is out of his gratitude for this that the Mainàka mountain rose up from the ocean and provided a resting place for Hanåmàn, the son of Wind god, when he jumped to Laïkà. This story was told by Mainàka mountain to Hanåmàn. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, 1st Sarga).
     64) %<Indra cut off his preceptor's head>% Once Devendra accepted a sage named Vi÷varåpa as his preceptor for a sacrifice. Vi÷varåpa's mother was a Dànava partisan. So this priest, as directed by his mother, performed the sacrifice with the prayer--"May the gods and the Asuras prosper." As a result of the prayer, both the gods who performed the sacrifice and the Asuras who did not perform it, prospered. At this Devendra became furious and he cut off the head of the Guru. (Devã Bhàgavata, 3rd Skandha).
     65) %<Indra and Mahiùàsura.>% See under Mahiùàsura.
     66) %<Indra became a bull.>% Long ago there was a King called Kakutstha in the Ikùvàku dynasty. When he was ruling over the kingdom of Ayodhyà, a war broke out between Devas and Asuras. In that war, the Devas were not able to defeat the Asuras. Indra in distress approached Viùõu for refuge. Viùõu advised him to seek the help of Kakutstha, King of Ayodhyà. So Indra with the other gods went to Ayodhyà. When Kakutstha heard about their appeal for help, he glady offered his help but only on condition that Indra became his vehicle. Seeing no other way, Indra assumed the form of a bull and Kakutstha, riding on the back of the bull fought against the Asuras and defeated them. It is from that day that the King came to be called "Kakutstha", "Indra-vàhana" and "Pura¤jaya". (His original name is unknown). "Kakut" means the "hamp of a bull". Because he was seated on the "Kakut" he got the name "Kakutstha". Because he made Indra "vàhana" (vehicle) he got the name of "Indravàhana". As he defeated the Asuras and conquered their city (pura) he was called "Pura¤jaya". Kakutstha was the son of øa÷àda and the father of Pçthu. ørã Ràma is called "Kàkutstha" because he was born in the family of Kakutstha. (Devã Bhàgavata, 7th Skandha).
     67) %<Indra's Task.>% Devã Bhàgavata, 8th Skandha says that Indra is one of the "Aùñadikpàlakas (the eight protectors of the quarters) and the name of his city is "Amaràvatã".
     68). %<Indra's term of Life.>% The Devã Bhàgavata 5th Skandha says that two life-spans of Brahmà make Viùõu's life-span. øiva has double the life-span of Viùõu, that during the life of Brahmà, fourteen Indras will drop down from Heaven and perish, and one day of Brahmà is made up of one thousand "Caturyugas."
     There are fourteen Manvantaras during the life of the present Brahmà (See under Manvantara). This means that fourteen Manus will be born and will die one after another during this period. Each Manvantara will have its own Indra and the Devas. The first Manu was Svàyambhuva. After him five more Manus, Svàrociùa, Uttama, Tàmasa, Raivata and Càkùuùa, have passed away. The present Manu is Vaivasvata the son of Sårya. The current Vaivasvata Manvantara is the seventh. At the end of seven more Manvantaras, the present Brahmà will perish and a new Brahmà will be born. For the names of the Indras of different Manvantaras, see under Manvantara. (Viùõu Puràõa, Part 2, Chapter 1).
     69) %<Indra became a Calf.>% (See under Pçthu).
     70) %<The name Purandara.>% Sardar K.M. Panikkar in his preface to ègveda Saühità says that Indra got the name Purandara because he destroyed the cities (Puras) of the Dasyus. But in Chapter 71, of Vàmana Puràõa, we are told that he got this name because he killed "Pura", the son of Mahàbali.
     71) %<Indra in the land of Koïkaõa.>% Once an Asura named øårapadma obtained from Brahmà, a boon to enable him to conquer the whole world. He persecuted the inhabitants of all the three worlds. He sent his followers to bring Indràõã (Indra's wife) to him as a captive. Indra, who came to know of this, secretly went away with Indràõã to the Koïkaõa land and lived in a temple there. After some days, entrusting Indràõã to the protection of øàstà, he went to Kailàsa. Just at this time, øårapadma's sister Ajàmukhã came there and tempted Indràõã. øàstà cut off the hands of Ajàmukhã and took Indràõã to Kailàsa. (Skanda Puràõa, Asura Kàõóa).
     72) %<Indra and Mucukunda.>% Mucukunda, a King of the Ikùvàku dynasty, once went to Devaloka at the invitation of Indra. In the war between the Devas and Asuras, Mucukunda helped Indra and the Asuras were defeated. Indra was pleased and asked Mucukunda what boon he wanted. Mucukunda asked for a boon which would give him long and sound sleep. Indra granted it and in addition declared that anyone who disturbed Mucukunda's sleep would be reduced to ashes. After that Mucukunda went to sleep in a cave in the middle of a dense forest.
     A King of the tribe Yavana performed penance to Brahmà and obtained his boon which would enable him to defeat the Yàdavas (ørã Kçùõa's clan) and he began to fight with ørã Kçùõa. Because of Brahmà's boon, ørã Kçùõa was not able to kill him. He drove Yavana into the cave in which Mucukunda was sleeping. Mucukunda suddenly woke up from his sleep and looked at him with great anger. Yavana was at once reduced to ashes. (Bhàgavata, 10th Skandha).
     73) %<Indra's favourite Drink.>% The juice of the Soma Plant is the favourite drink of Indra. (ègveda, 1st Maõóala, 1st Anuvàka, 1st Såkta).
     74) %<Indra became a Goat.>% Sage Aïgiras began worshipping the Devas, hoping to have a son who will be equal in glory to Indra. Indra who did not like another person to be his equal, took birth himself as the son of Aïgiras. Savya is the name of that son. Once Savya assumed the form of a goat and ate up the soma plant of a sage called Medhàtithi. The sage then called him Meùa (goat). Indra is still known by the name, Meùa. (ègveda, 1st Maõóala, 1st Anuvàka, 5 1st Såkta).
     75) %<Indra turns woman.>% Once Indra took birth as the daughter of a king named Vçùaõà÷va and assumed the name Menà. (ègveda, 1st Maõóala, 1st Anuvàka, 52nd Såkta).
     76) %<Indra and èji÷van.>% Once Indra helped a King named èji÷và to defeat the Asuras, Kara¤ja, Parõaya and Vaügçda. (ègveda, 1st Maõóala, 1st Anuvàka, 53rd Såkta).
     77) %<Indra and Sårya.>% A King named Sva÷va offered prayers to Sårya to bless him with children. Sårya himself took birth as his son. Once a great sage called Eta÷a got involved in a fight with this son (Sårya). When the sage was about to collapse, Indra came to his rescue. (ègveda, 1st Maõóala, 11th Anuvàka, 62nd Såkta).
     78) %<Indra and Saramà.>% Once an asura called Paõi stole some cows and hid them in some unknown place. Indra asked Saramà, the bitch of the Devas to find out and inform him where the cows were kept concealed. Saramà replied that she was prepared to do so, if Indra would give milk to her child and look after it in her absence. Indra undertook that task and the bitch went out and found out the place where the cows were hidden and reported it to Indra, (ègveda, 1st Maõóala, 11th Anuvàka, 62nd Såkta).
     79) %<Indra and Dadhãca.>% Dadhãca (Dadhãci) was the son of Atharva. He used to scare away the Asuras by his eerrible look. Once when he had gone to Heaven, the earth became infested with Asuras. Indra set out to fight them. He tried to find out whether Dadhãca had left behind anything to be used as a weapon. "Dadhãca had with him a horse-head", he was told. Indra went in search of it and at last found it in a lake at a place called øaraõya. It is with its bone that he killed the Asuras. (ègveda, 1st Maõóala, 13th Anuvàka, 84th Såkta).
     80) %<Indra and Dadhyaï.>% Indra taught Madhuvidyà (The science of intoxicating drinks) to Dadhyaï. He was warned by Indra that if he communicated that lore to anyone else, his head would be cut off. Once the A÷vinãs wanted to learn it. Since Indra had denied Soma drinking to A÷vinãs, they were not on good terms with Indra. So they approached Dadhyaï to acquire that Knowledge. But he refused to teach them due to his fear that Indra would cut off his head. So the A÷vinãs cut off Dadhyaï's head and fixed a horse's head in its place. With that horse-head Dadhyaï taught the A÷vinãs Madhu Vidyà. After they had learnt the knowledge, they replaced his own head after removing the horse-head. (ègveda, 1st Maõóala, 17th Anuvàka, 116th Såkta).
     81) It is said that once, in a light mood, Indra made a mare give birth to a cow. (ègveda, 1st Maõóala, 18th Anuvàka, 121st Såkta).
     82) %<Indra and øatànãka.>% øatànãka was a King of the Lunar dynasty who ruled over the city of Kau÷àmbã. Indra who was highly impressed by his heroic exploits once invited him to Devaloka to suppress the Asuras. In the war with Asuras, øatànãka was killed. After that øatànãka's son, Sahasrànãka went to Devaloka and killed the Asuras. Indra who was pleased declared that Sahasrànãka would marry the beautiful Mçgàvatã and they were married. See under Mçgàvatã. (Kathàsaritsàgara, Kathàmukha laübaka, 1st Taraïga).
     83) %<Indra and Vàsavadattà.>% Vàsavadattà who was the wife of Udayana was born in the world by Indra's blessing. See under "Vàsavadattà". (Kathàsaritsàgara, Kathàmukha laübaka, 1st Taraïga).
     84) %<Indra and Meghanàda.>% Ràvaõa conquered the world with the help of Brahmà's blessing. In his pride he came into conflict with Indra. After a fierce battle, Ràvaõa's son, Meghanàda defeated Indra. He took Indra to Laïkà as a prisoner. Ràvaõa chained ändra's hands and feet and tied him to his flagstaff. The Devas in distress approached Brahmà for help. Brahmà went to Laïkà and secured the release of Indra. After giving the title of Indrajit to Meghanàda, Brahmà returned to Brahmaloka.
     Sometime before this Devendra had committed adultery with Ahalyà, Sage Gautama's wife. At that time Gautama had uttered a curse on him, that he would have to spend a year in prison, chained by an enemy. His life in Ràvaõa's prison in Laïkà was in fulfilment of that curse. (Uttara Ràmàyaõa).
     85) %<Indra and Hanåmàn.>% Hanåmàn, the son of Vàyu (wind) sprang up into the sky as soon as he was born, seeing the brilliant rising sun, and mistaking it to be some delicious food. He saw Ràhu who was standing near the sun and made a leap towards him. When he came near, he saw Airàvata, Indra's elephant, standing in Devaloka. At once he turned towards that elephant to swallow him. Seeing the struggle between Hanåmàn and Airàvata Indra used his weapon Vajra which cut the monkey's "hanu" (jaw bone) and he fell down dead on the earth. Vàyu, in deep sorrow, took the dead body of his son and went to Pàtàla. When Vàyu (wind) left the world, the creatures of the world underwent great suffering. Then the Devas led by Brahmà went to Pàtàla, consoled Vàyu and revived Hanåmàn. Since his "Hanu" was cut with Vajra, the monkey was named "Hanåmàn" by Indra. Besides, Indra gave him a blessing that Hanåmàn would die only when he wished. (Uttara Ràmàyaõa, Vàlmãki Ràmàyaõa; Kiùkindhà Kàõóa; 66th Sarga).
     86) %<Indra and Govardhana.>% For the story of how the people of Gokula (Cowherds' colony) stopped the worship of Indra, how Indra caused a heavy shower of rain, and how ørã Kçùõa used the Govardhana mountain as an umbrella, see under "Kçùõa".
     87) %<Indra becomes victim of old age.>% Once the sage Durvàsas went to Devaloka. The goddesses gave him a grand reception at which Menakà presented him with a garland made of fragrant flowers. The sage gave it to Devendra. Indra placed it on Airàvata's tusk. The fragrance of the garland attracted a large number of bees to it. They swarmed round the head of the elephant and annoyed it. Airàvata picked up the garland trampled it under his foot, pulled it to pieces and threw it away. Durvàsas took this as an insult to himself and pronounced a curse that all the gods would be subjected to wrinkles and grey hair of old age.
     Indra and the other gods fell victims to old age. Indra requested Durvàsas to release him from his curse. The sage relented and told him that if the Devas drank Amçta obtained by churning the ocean of milk they would recover their youth. Accordingly, the ocean of milk was churned by the joint effort of the Devas and Asuras and in the end the Devas snatched it away. When the Devas drank Amçta, the symptoms of old age disappeared and they recovered their youth. (Uttara Ràmàyana).
     88) %<Indra and Daõóakàraõya.>% Daõóa the son of Ikùvàku, a King of the Solar dynasty, ruled over the territory between the Vindhya and the Himàlayas. Once when he was out ahunting in the neighbourhood of the mountains, he saw a charming woman. She was "Arà", the daughter of the sage øukra. The King was fascinated by her beauty and fell desperately in love with her at the very first sight. He seized her by force and committed rape on her. When øukra knew about this, he was furious and uttered a curse that Indra should shower a rain of fire on Daõóa's kingdom. Thus the whole country of Daõóa was destroyed by Indra's rain of fire. In course of time that region was turned into a dense forest and came to be called "Daõóakàraõya". (Uttara Ràmàyaõa).
     89) %<Other names of Indra.>% Indra; Marutvàn, Maghavàn, Bióaujas, Pàka÷àsana, Vçddha÷ravas, Sunàsãra, Puruhåta, Purandara, Jiùõu, Lekharùabha, øakra, øatamanyu, Divaspati, Sutràmà, Gotrabhit, Vajçã, Vàsava, Vçtrahà, Vçùà, Vàstoùpati, Surapañi Valàràti, øacãpati, Jambhabhedin, Harihaya, Svàràt, Namucisådana, Saükrandana, Du÷cyavana, Turàùàt Meghavàhana, âkhaõóala, Sahasràkùa, èbhukùà.
     90) %<Indra's Divinity.>% In the earliest stage of Hinduism, Indra had occupied one of the most eminent places among the gods. Mahàviùõu had only the place of younger brother of Indra at that time. In Amara Ko÷a we find "Upendra Indràvaraja" as the synonym of Viùõu. In ègveda Indra has a more important place. Although Rudra is a divinity or deity and although there are references to Kapardin, there is not even a single stuti (praise) about øiva in the ègveda. ègveda does not recognize Devãpåjà and idol worship. But in the Puràõic age, Indra was transformed into a lascivious "Deva Prabhu" (Lord among the gods). Sardar K.M. Panikkar, in his preface to "ègveda Saühità" says about Indra:--"The main actor in ègveda is Indra. In the war against the Dasyus the âryas seek the help chiefly of Indra. Indra is represented as very handsome and of a golden complexion. His weapon is Vajra, thunderbolt which was made by Tvaùñà. Vàyu (wind) is his charioteer. He is constantly travelling about in the sky driving in his golden chariot. Indra likes drinking Soma juice more than the other gods. Indra is even referred to as "Somapa". He is also sometimes described as the twin brother of Agni. Sages have sung unendingly about the exploits of Indra. Hiraõyaståpa, a sage, has composed a work entitled "Indrastuti" which celebrates many of the heroic deeds of Indra. Indra was Vajrapàõi who had slain the Asuras like Ahi, Tuùõa, øaübara, Vala, Vçtra and others.
     There are also several stories in the Vedas about the birth of this hero. At the time of Indra's birth, somehow, his mother felt that he was incapable of being killed. So she decided to abandon him. Fearing trouble for herself, she asked the child to leave her and go to some other place. Indra refused to do so and followed her to the house of Tvaùñà. There he drank the juice of the soma plant and gained strength to kill his enemies. But unaware of this, his mother, tried to keep him concealed. Indra, however, came out of the place in his dazzling attire and encountered the enemies. Vçtra who met Indra got ready for a fight. In the fight Vyaüsa struck down Indra. The devas fled in fear. Indra who was left alone called upon Viùõu and sought his aid.
     Although Indra needed help in his fight with Vçtra, he was the chief support to the ârynas in their fight against the Dasyus. It was Indra's Vajra which broke up the fortresses of many Dasyu kings. That was why he got the name "Purandara". Once Indra dried up the whole river to enable his army to cross it for the sake of Sudàs. When Su÷ravas became helpless, Indra destroyed twenty kings and 60099 soldiers with his chariot wheel. Thus we see Indra in the ègveda as the destroyer of the Dasyus and the protector of âryans."
     Indràõã, øacã and Pulomajà are the names of Indra's wife. Indra's son, Jayanta is also known by the name of Pàka÷àsani. Indra's city is Amaràvatã; his chariot "Vimàna", his charioteer Màtali, and his garden Nandanavana. "Vaijayanta" is the name of his mansion. Indra's weapon has several other names, such as, Hràdinã, Kuli÷a, Bhidura, Pavi, øatakoñi, Svaru, øàmba, Dambholi, A÷ani etc. Indra's assembly is called "Sudharmà". Indra's bow is the rainbow, his sword is Para¤jaya and his residence is Heaven. The trees in Heaven are, Mandàra, Pàrijàta, Santàna, Kalpavçkùa and Haricandana. The festival celebrated in honour of Indra is called "øakradhvajotthàna" or "Indrotsava".
     91) %<Indra and Uttaïka.>% See under Uttaïka.
     92) %<Indra and Kabandha.>% See the second para under the name Kabandha.
     93) %<Indra was born as Gàdhi.>% See under Gàdhi.
     94) %<øiva ended Indra's pride.>% See under Pàõóavas.
     95) %<Indra stole the cows.>% For the story of how Indra stole the cows from Gokula see under Kçùõa.
     96) %<Indra and Mahà÷ani.>% Once Mahà÷ani, the son of Hiraõya defeated the gods in a battle and took Indra and Indràõã to Pàtàla as captives. The Devas who knew that Mahà÷ani was a relative of Varuõa, sought the help of Varuõa. At the instance. of Varuõa, Indra was released. The revengeful Indra prayed to øiva. øiva appeared and asked Indra to submit his complaint to Viùõu. Indra offered his prayers to Viùõu. As a result of it, a man who had the elements of øiva and Viùõu, in him, took his birth from the water of the Gaïgà. He killed Mahà÷ani. (Brahmàõóa Puràõa).

#<INDRADAIVATA># A yaj¤a (sacrifice) performed in order to get children. King Yuvanà÷va got the yaj¤a conducted. After it was over the King drank water from pots filled by brahmins, and became pregnant. (See Màndhàtà). (Devã Bhàgavata, 7th Skandha).

#<INDRADAMANA># A King who gifted a lot of money to Brahmins. (M.B. øànti Parva, Chapter 234, Verse 18).

#<INDRADATTA># See 'Vararuci'.

#<INDRADHVAJA># A flag staff. It is erected in order to get rain. If anybody dreams that it has broken and fallen, it is a bad omen. It means that some disaster will befall the country. (Agni Puràõa, Chapter 229).

#<INDRADVäPA># (INDRA ISLAND). Mahàbhàrata, Sabhà Parva refers to the island as having once been conquered and subjugated by king Sahasrabàhu.

#<INDRADYUMNA I># A King born in the dynasty of Svàyambhuva Manu, and a king of the Pàõóya country.
     1) %<Genealogy.>% Descended from Viùõu in this order:-Viùõu--Brahmà--Svàyambhuva Manu--Priyavrata--Agnãdhra--Nàbhi--èùabha--Bharata--Sumati--Indradyumna.
     2) %<Indradyumna turned into elephant.>% Indradyumna, a devottee of Viùõu handed over governance of the country to his children when he became old, and performed penance in the Malaya mountain. One day, when he was immersed in meditation Agastya came there. Naturally, Indradyumna did not notice Agastya's arrival. Enraged at this the latter cursed Indradyumna and turned him into an elephant. Being told immediately about the curse by his servants Indradyumna sought redemption from the curse from Agastya himself. Redemption was granted thus: Indradyumna would roam in the forest for years as an elephant, a devotee of Viùõu and he would attain salvation when Lord Viùõu came down to the earth and patted the elephant on its back. Accordingly Indradyumna who was turned into an elephant roamed about in the forest for many years in the company of a herd of wild elephants. At last it arrived at Mount Trikåña. There was a lake there on the banks of which was sage Devala engaged in penance. Håhå, the Gandharva had once come to this lake with a number of Apsarà women and they indulged in amorous sports, which Devala did not like. He cursed Håhå and turned him into a crocodile, and the crocodile lived in the same lake.
     Indradyumna who was turned into an elephant, stepped into the lake to drink water when the crocodile caught hold of its hind leg. Neither did the elephant yield nor the crocodile leave the former free. Their tug of war continued for 1000 years when Mahàviùõu appeared on the scene, killed the crocodile and saved the elephant. At once the elephant was re-transformed into Indradyumna and he attained Vaikuõñha (the abode of Viùõu). (Bhàgavata, 8th Skandha).
     A Malayalam verse summarises the above story as follows:--Impelled by Agastya's curse the elephant went to the lake at Mount Trikåña, and suffered for 1000 years as the crocodile which caught hold of its hind leg did not loosen its grip. Then appeared on the scene the killer of Muràsura (Lord Viùõu) on his vehicle, Garuóa, killed the crocodile with his discus and granted salvation to the elephant.
     3) %<Indradyumna's fall from heaven when the merits of his good deeds were exhausted.>% The merits or the result of his good and noble deeds having been exhausted, Indradyumna, the saintly king once descended from heaven to earth, and the sad King approached sage Màrkaõóeya. But, the sage did not recognize him. The King and the sage went to Pràvãrakarõa, an owl living on the top of the Himàlayas. It also did not recognise the King. Then they went to Nàóãjaügha, a stork very much older than the owl and living in the lake known as Indradyumna. Nàóãjaügha also could not recognise the King. In another part of the lake was living a tortoise called Akåpàra, who was older than Nàóãjaügha. At last the King, the sage, Pràvãrakarõa and Nàóãjaügha approached Akåpàra. At his very sight Akåpàra recognized the King. Akåpàra told sage Màrkaõóeya that Indradyumna was a very famous King and quite liberal and munificent in distributing gifts, and that the lake Indradyumna was formed by the passage of the cows gifted by the King. Having heard these details regarding the King the sage sent him back to heaven. (M.B. Vana Parva, Chapter 199).

#<INDRADYUMNA II># Mahàbhàrata, Vana Parva, Chapter 12, Verse 32 refers to a certain King Indradyumna, a contemporary of ørã Kçùõa; Kçùõa killed him.

#<INDRADYUMNA III># A sage Indradyumna is mentioned in the list of Saints who paid their homage to Dharmaputra during his forest life. (M.B. Vana Parva, Chapter 26, Verse 22).

#<INDRADYUMNA IV># Name of King Janaka's father.

#<INDRADYUMNA V># A king of the Ikùvàku dynasty. (See Para 2, under Vi÷vakarman).

#<INDRADYUMNA VI># A king who lived in the Kçta yuga, and a devotee of Viùõu. He visited the Jagannàtha temple in Oóra De÷a once to worship Lord Jagannàtha. The Lord was then hidden in the sand. When the King, disappointed at this was about to return, determined to fast unto death at Mount Nãla when a celestial voice cried, "Thou shalt see Him". Afterwards the King performed a horse sacrifice and built a magnificent Viùõu temple. Narasiühamårti brought by Nàrada was installed in the temple. During sleep the King had a dar÷ana (sight) of Lord Jagannàtha. Also an astral voice directed him to cut down the fragrant tree on the seashore and make idols with it. Accordingly the king got idols of Viùõu, Balaràma, Sudar÷ana and Subhadrà made and installed them in the temple. (Skanda Puràõa).

#<INDRADYUMNA(M)># A lake. A stork called Nàóãjaügha and the âdikårma called Akåpàra lived in this lake. It came into existence when the cows given in gift by King Indradyumna passed along that way. (M.B. Araõya Parva, Chapter 198). The pool lay near Mount Gandhamàdana, and the Pàõóavas once visited it. (M.B. âdi Parva, Chapter 118, Verse 18).

#<INDRAJIT># Ràvaõa's son, Meghanàda.
     1) %<Genealogy.>% Descended from Viùõu thus:--Viùõu,-Brahmà--Pulastya--Vi÷ravas--Ràvaõa--Meghanàda (Indrajit).
     To Pulastya, one of the Prajàpatis was born by Màlinã, Vi÷ravas. Vi÷ravas had two wives, Devavarõinã, also called Ilibilà and Kaikasã. Vai÷ravaõa or Kubera was his son by Ilibilà and Ràvaõa, Kumbhakarõa, Vibhãùaõa and øårpaõakhà (daughter) being the offsprings of Kaikasã. Ràvaõa married Mandodarã and three sons, Meghanàda, Atikàya and Akùakumàra were born to them. Meghanàda came to be known as Indrajit also, because he had defeated Indra once.
     2) %<Son of øiva.>% Though it was Mandodarã, Ràvaõa's wife, who gave birth to Meghanàda (Indrajit) the Uttararàmàyaõa refers to him as the son of øiva in a story as follows:--
     Once, after religious fasting and other rites on a Monday (to propitiate the Sun-God) Madhurà, an Apsarà woman, adorned with all kinds of ornaments went to Mount Kailàsa to offer salutations to Lord øiva. Pàrvatã, øiva's consort was not present then, and Madhurà used the opportunity to please the Lord, and she got pregnant by him. All on a sudden Pàrvatã appeared on the scene, and knowing what had happened in her absence she cursed Madhurà to fall into an abandoned well as a frog. Madhurà prayed for redemption from the cur÷e, and øiva pitying her sad plight blessed her that after 12 years she would get herself transformed into a fair damsel and become the daughter of Maya and would, then, be married by a great King. According to Pàrvatã's curse Madhurà fell into a well in the forest as a frog. Mayàsura was performing penance near the well to get a daughter. On the expiry of 12 years after Madhurà fell into the well as a frog, Mayàsura looked into it and beheld a beautiful girl. He took her to his palace named her Mandodarã and brought her up as his own daughter. Ràvaõa married her. It was at this stage that øiva's vital fluid which had, twelve years before, entered her womb made its appearance in the form of a son. Ràvaõa named him Meghanàda. Being øiva's son he grew up with great prowess. (Uttara Ràmàyaõa).
     3) %<Meghanàda's yaj¤as.>% When once Ràvaõa was away from Laïkà on a conquest of the world, Meghanàda went to Nikumbhilà, the central place for conducting yaj¤as, and performed seven yaj¤as with sage øukra as the chief priest. By the time all the seven yaj¤as, viz. Agniùñoma, A÷vamedha, Bahusvarõa, Vaiùõava, Màhe÷vara, Ràjasåya and Gosava were over, Ràvaõa returned to Laïkà and sage øukra gave him details about the yaj¤as conducted by his son Meghanàda. Ràvaõa did not like the Vaiùõava yàga performed by his son, and øukra, who got angry at this cursed, Ràvaõa that he would meet with his death at the hands of Viùõu. (Uttara Ràmàyaõa).
     By performing a øaiva yàga, Meghanàda got the blessings of øiva, who taught him (Meghanàda) the great art of Samàdhi, which helped one to move amongst others invisible to them.
     4) %<The name, Indrajit.>% Once Ràvaõa encircled Indraloka with a big army, and Indra, very much alarmed ran up to Viùõu for protection. Viùõu told Indra that it was not yet time for Ràvaõa's death and when it was time Viùõu himself would slay him. Disappointed at this Indra returned, and a fierce war ensued between him and Ràvaõa. Indra fought with Ràvaõa, and Jayanta, his son fought with Meghanàda. When fighting reached its climax Meghanàda resorted to the art of Samàdhi taught by øiva, and became invisible to others. Then he showered his arrows. Jayanta fainted on the battlefield. Pulomà, father of Indràõã, carried away Jayanta without others knowing and concealed him in the ocean. Everyone thought that Jayanta was dead. Burning with grief and revenge Indra confronted Ràvaõa again. Ràvaõa fell down at the blow with Indra's vajra (thunderbolt). Then once more making himself invisible to others, Meghanàda jumped into Indra's chariot and bound him prisoner. By that time Ràvaõa got up on his feet, and he and Meghanàda carried away Indra to Laïkà and chained him to the foot of the flagstaff.
     The Devas, grief-stricken at this sad fate of Indra went to Brahmà and submitted their grievance. Brahmà reached Laïkà, and named Meghanàda Indrajit. (He who gained victory over Indra). Indrajit prayed to Brahmà for the boon, which would ward off death for ever. When Brahmà told him that the boon of eternal deathlessness was out of the question he sought the following boon: that when he had performed a yaj¤a, out of the sacrificial fire should emerge a chariot and necessary horses and that he should not be killed by any one while fighting from that chariot, and that he did not mind being killed by enemies if he got away without completing the yaj¤a. Brahmà granted him the boon. And, as directed by Brahmà Ràvaõa released Indra from imprisonment after one year. (Uttara Ràmàyaõa).
     5) %<Indrajit and Hanåmàn.>% A clash occurred between Indrajit and Hanåmàn, who landed in Laïkà in search of Sãtà, and the former got Hanåmàn bound by Brahmàstra. (Vàlmãki Ràmàyaõa).
     6) %<Death of Indrajit.>% At the height of the fierce war between Ràma and Ràvaõa, Indrajit and Lakùmaõa clashed with each other. Finding victory impossible Indrajit created a fake Sãtà and killed her. Thinking that Sãtà was dead, grief-stricken Hanåmàn, Lakùmaõa and the regiment of monkeys withdrew from the fight. Informed of Sãtà's death Ràma fainted.
     Indrajit began the yaj¤a for victory over Ràma at the place called Nikumbhilà. Vibhãùaõa told Ràma and Lakùmaõa about the warning of Brahmà that Indrajit would be killed if the yaj¤a was obstructed. Happy at the information Ràma and Lakùmaõa immediately went to Nikumbhilà to fight with Indrajit who was engaged in performing the yaj¤a, and without completing the yaj¤a he came out and began fighting, and Lakùmaõa killed him. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Chapters 82-91).

#<INDRAKäLA># A mountain in front of the Himàlaya and Gandhamàdana mountains. The presiding deity of this mountain is a devotee of Kubera. (M.B. Vana Parva, Chapter 37).

@<[Page 330b]>@

#<INDRALOKâBHIGAMANA PARVA># A sub Parva in Mahàbhàrata.

#<INDRAMâRGA># An ancient sacred place (bathing ghañ) Those who take a dip in the holy waters there will attain heaven. (M.B. Anu÷àsana Parva, Chapter 25, Verse 9).

#<INDRâöä># Wife of Indra (øacã).
     1) %<Genealogy.>% Descended from Viùõu thus: Viùõu--Brahmà--Ka÷yapa--Pulomà--øacã (Indràõã). Pulomà was an asura born to Ka÷yapa by his wife Danu. Indra married øacã, the daughter of Pulomà, and hence øacã is called Indràõã also. She is called Paulomã also as she was the daughter of Pulomà.
     2) %<Indràõã and øårapadma.>% An Asura called øårapadma once coveted Indràõã. He deputed his men to fetch øacã somehow or other to him. Hearing about this, Indra, keeping Indràõã with him, went to and stayed in the Chãyàli temple in Koïkaõade÷a, and afterwards Indra went to Mount Kailàsa after asking øàstà to guard Indràõã. During Indra's absence Ajàmukhã, sister of øårapadma met Indràõã and induced her to become øårapadma's wife. Indràõã refused. Ultimately Indra returned and took Indràõã back to Devaloka.
     3) %<Indràõã and Nahuùa.>% See under Agastya.
     4) %<Indràõã and Pà¤càlã.>% Mahàbhàrata says that Pà¤càlã was a partial incarnation of Indràõã. (See under Pà¤càlã). A part of øacã was born in the family of Drupada as Draupadã, viz. Pà¤càlã. (M.B. âdi Parva, Chapter 67).
     (1) Indràõã once went to the assembly of Brahmà and worshipped him. (M.B. Sabhà Parva, Chapter 11, Verse 42).
     (2) When once Satyabhàmà came to Devaloka with ørã Kçùõa, Indràõã conducted her to Aditi, mother of the Devas. (M.B. Sabhà Parva, Chapter 36).
     (3) øacã also was present at the birth of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 13).
     (4) Indràõã and Arjuna. (See under Arjuna).

#<INDRAPARVATA># A mountain in Videha. (M.B. Sabhà Parva, Chapter 30, Verse 15).

#<INDRAPRAMATI># A disciple of Paila. He belonged to the line of Vyàsa's disciples. For other details see under Vyàsa.

#<INDRAPRASTHA># Capital city of the Pàõóavas. It is the same as Delhi, the capital of modern India.
     1) %<Construction.>% As ordained by Dhçtaràùñra, Dharmaputra, claimant to half of the kingdom, went to the forest Khàõóavaprastha with his brothers. ørã Kçùõa stood by them; great sages like Vyàsa helped them. There, in the forest, they built a city called Indraprastha as beautiful as Indraloka. (M.B. Sabhà Parva, Chapter 211).
     2) %<Reconstruction.>% Once Agni burned down the Khàõóava forest. (See under Khàõóavadàha). Arjuna saved Maya and five others from the fire. Maya asked Arjuna what he should do in return for saving his life. Arjuna replied that it was not proper to expect any reward for saving one's life and that, if Maya was very keen about doing something in return, it might be done for Kçùõa. Then Kçùõa asked Maya to build for the Pàõóavas a palace, the most beautiful one in the world at Indraprastha. And, accordingly, after getting the Brahmins duly feasted, Maya marked the ground ten thousand Kiùkus\<*>\ in extent. Then Maya went to the mountain Mainàka to the west of Mount Kailàsa, where in the pool called Bindu he had stored a large quantity of gold and gems. Maya brought those materials as also a conch called Devadatta from there and built the most beautiful palace in the world at Indraprastha. Within the palace were made many a beautiful pool and various patterns with galleries etc. in glass. It was built so beautifully and in such a manner as to create, at the very sight, the illusion that there was water where there was really no water and vice versa. It took fourteen months to complete the construction of that most beautiful model of architecture. (M.B. Sabhà Parva, Chapters 1-3).
     3) Vajra, son of Aniruddha of the Yàdava dynasty was made master of Indraprastha after the time of the Pàõóavas. (M.B. Mausala Parva, Chapter 7, Verse 11).
\<*) Kiùku means a cubit. "Kiùkur haste" (Amara).>\

#<INDRAPæJâ># This påjà (Indra-worship) is also called Indrotsava. It was during the reign of Vasu, a king of the lunar dynasty that Indrotsava began being celebrated in an organised manner. Pleased at the long penance of Vasu, Indra appeared to him and presented a Veõudaõóa. Vasu planted the daõóa on earth and conducted Indrapåjà. Thenceforward raising the Veõudaõóa became the first item in celebrating Indrotsava. The staff is decorated with flowers, sandal, garlands etc. To the top of the staff is attached the form of a Haüsa and offerings are given to it. The reason for this is the fact that it was in the form of a Haüsa that Indra appeared to Vasu. Pleased by the Indrapåjà of Vasu, Indra announced as follows:--If men, and especially kings worship me in the manner done by Vasu, prosperity and welfare will accrue to them and to their kingdoms. (M.B. âdi Parva, Chapter 63).

#<INDRAúENA I># A son of King Nala. (M.B. Vana Parva, Chapter 60, Verse 23). Nala had also a daughter called Indrasenà.

#<INDRASENA II># Son of King Parãkùit. (M.B. âdi Parva, Chapter 94, Verse 55).

#<INDRASENA III># Mahàbhàrata, Sabhà Parva, Chapter 33. Verse 30 refers to one Indrasena, charioteer of the Pàõóavas. He accompanied the Pàõóavas in their forest life. (M.B. Vana Parva, Chapter 1, Verse 11).
     When the Pàõóavas arrived at Mount Gandhamàdana they left Indrasena with Subàhu, the Pulinda King. (M.B. Vana Parva, Chapter 140, Verse 27). After some time the Pàõóavas sent him to Dvàrakà. (M.B. Viràña Parva, Chapter 4, Verse 58). Indrasena was present at the wedding of Abhimanyu which was celebrated in the city of Upaplavya. (M.B. Viràña Parva, Chapter 72, Verse 23).

#<INDRASENA IV># A King who fought on the side of the Kauravas. (M.B. Droõa Parva, Chapter 156, Verse 122).

#<INDRASENâ I># Name of Pà¤càlã in her former birth. (See under Pà¤càlã).

#<INDRASENâ II># Daughter of King Nala.

#<INDRASENâ III># Nàlàyanã, a princess of Aïga. She was married by the sage èùya÷çïga. (See under èùya÷çïga). (M.B. Vana Parva, Chapter 113, Verse 11). Indrasenà served her husband for 100 years. M.B. Viràña Parva, Chapter 21, Verse 11).

#<INDRATâPA># An Asura, who was a devotee of Varuõa. (M.B. Sabhà Parva, Chapter 8, Verse 15).

#<INDRATäRTHA># A sacred place on the banks of the river Sarasvatã. It was here that Indra performed 100 yaj¤as. (M.B. øalya Parva, Chapter 48, Verse 49).

#<INDRATOYâ># A river near Mount Gandhamàdana. Bathing in the river and staying there for three nights is tantamount to performing the horse sacrifice. (M.B. Anu÷àsana Parva, Chapter 25, Verse 11).

#<INDRAVâHANA># King Kakutstha of the Ikùvàku dynasty made Indra his vehicle in the form of an ox and fought the Asuras thus. Hence the name Indravàhana. (See under Kakutstha).

#<INDRAVARMAN># A King of Màlava, he fought on the side of the Pàõóavas, and got killed by an elephant called A÷vatthàmà. (M.B. Droõa Parva, Chapter 190, Verse 15).

#<INDROTA (INDRODA)># A sage, son of øuka, the great sage, and also called øaunaka. Janamejaya, son of King Parãkùit once killed a brahmin, and at once Brahmahatyà (sin of having killed a brahmin) seized the King. The King lost all mental peace at this and sought the advice of many sages for redemption from the sin, and Indrota (øaunaka) advised him to go on a pilgrimage and perform righteous duties (dharma). The King acted accordingly and got rid of the sin of killing the brahmin. This story occurs under the title Indrotapàrikùitãyam in øànti Parva in three chapters. (Chapters 150-152).

#<INDROTSAVA># See under Indrapåjà.

#<INDUPRABHâ># See under Malayaprabhà.

#<INDUMATä I># Daughter of Candrasena, King of Siühala and his queen, Guõavatã. (øee under Candrasenà).

#<INDUMATä II># Mother of Nahuùa. (See under Nahuùa).

#<INDUMATä III># Wife of Raghu.

#<IRâ I># One of the wives of Ka÷yapa. Aditi, Diti, Danu, Ariùñà, Surasà, Kha÷à, Surabhi, Vinatà, Tàmrà, Krodhava÷à, Irà, Kadrå and Muni were the wives of Ka÷yapa. Grass on earth originated from Irà. (Agni Puràõa, Chapter 19).

#<IRâ II># There was a devã called Irà among the attendants of Kubera. (M.B. Sabhà Parva, Chapter 10, Verse 11).

#<IRâMâ># A river. Sage Màrkaõóeya is reported to have once seen this river in the stomach of child Kçùõa. (Vana Parva, Chapter 188, Verse 104. Also see under Màrkaõóeya).

#<IRâVâN># A son born to Arjuna of the serpent damsel (Nàgakanyà) named Ulåpã. (For genealogy see under Arjuna).
     1) %<Birth.>% According to the practice laid down Pà¤càlã used to live with each husband for one year by turn. When she was living with one husband the other four husbands had no admission there. When once Arjuna wanted his arms to redeem the cows of a brahmin stolen by thieves he entered the apartment of Dharmaputra where the arms had been kept and took them. For thus having entered, against rules, the apartment then kept by Dharmaputra and Pà¤càlã, Arjuna had to go on a pilgrimage for one year. Numerous brahmins accompanied Arjuna and while spending the night on the banks of the Gaïgà, Arjuna entered its waters for bathing. There he saw the Nàga damsel, Ulåpã. They fell in love with each other and got married. And, a son named Iràvàn was born to them. Ulåpã granted Arjuna the boon that all water-animals would obey him and that in water he would be invincible. Leaving Ulåpã and Iràvàn behind, Arjuna continued his stay in the forest.
     2) %<Further Information.>% (1) In the great war Iràvàn fought on the side of the Pàõóavas. During the first day's fighting Iràvàn and ørutàyu fought a duel. (M.B. Bhãùma Parva, Chapter 45, Verses 69-71).
     (2) Iràvàn defeated Vinda and Anuvinda in fight. (Bhãùma Parva, Chapter 83, Verses 18-22).
     (3) Iràvàn killed five brothers of øakuni. (Bhãùma Parva, Chapter 90, Verses 27-46).
     (4) Iràvàn fought against Alambuùa and was killed by the latter. (Bhãùma Parva, Chapter 90, Verses 5676).

#<IRâVATä I># Grand daughter of Ka÷yapa. Ten daughters were born to Ka÷yapa by his wife Krodhava÷à, viz. Mçgã, Mçgamandà, Harã, Bhadramatà, Màtaügã, øàrdålã, øvetà, Surabhi and Kadrå, and Iràvatã was Kadrå's daughter. (Vàlmãki Ràmàyaõa, Araõya Kàõóa).

#<IRâVATä II># A sacred river. (M.B. Anu÷àsana Parva, Chapter 146, Verse 18).

#<äRJIKA># A locality. (M.B. Bhãùma Parva, Chapter 9, Verse 52).

#<äRI># There are hundred Kings in the palace of Yama worshipping him, and they are called the äris. (M.B. Sabhà Parva, Chapter 8, Verse 23).

#<IRIMPU># A Malayalam word meaning 'iron'. The metal iron originated in the following way. The Devas sought Brahmà's protection against the onslaughts of Tàrakàsura, who had obtained a boon to the effect that he could be killed only by a son born to øiva. And, implored by Brahmà and others øiva entered into the sex act with Pàrvatã. The impact shook the universe. Agni separated them from the process and the semen of øiva dropped in Agni. Agni deposited it in the Gaïgà. The Gaïgà could not bear it and it coursed through her (Gaïgà's) arteries and out of it was born Subrahmaõya. Also from the particles of the semen gold and silver were produced. From the intensity of the heat were produced iron and copper. See under Subrahmaõya. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Canto 37).

#<äøA># A Vi÷vadeva. (Universal deva). (M.B. Anu÷àsana Parva, Chapter 91, Verse 31).

#<äøâNA># (øIVA). ä÷àna, with matted hair rides on the ox. See under øiva. (Agni Puràõa, Chapter 51).

#<äøâNâDHYUúäTA TäRTHA># An ancient tãrtha. Tasting the water of this tãrtha will give all the benefits of the horse sacrifice. (M.B. Vana Parva, Chapter 84, Verses 8, 9).

#<IúòARAøMI># A King mentioned in the ègveda. He performed many yaj¤as. (ègveda, Maõóala 1, Anuvàka 13, Såkta 123).

#<IúòâøVA># A King mentioned in the ègveda. He performed many yaj¤as. (ègveda, Maõóala 1, Anuvàka 19, Såkta 124).

#<IúUPâDA># An Asura born to Ka÷yapa and his wife, Danu. (M.B. âdi Parva, Chapter 65, Verse 25). This Iùupàda was reborn in his next life as the very heroic and powerful King Nagnajit. (M.B. âdi Parva, Chapter 67, Verses 20, 21).

#<äøVARA># Once Devã told Himavàn who, according to the Hindu religion, God is, and how creation takes place from ä÷vara (God). The famous discussion about Godhood, called Devãgãtà is quoted hereunder.
     "(1) ahamevàsa pårvaü tu nànyad kiücit nagàdhipa / tadàtmaråpaü cit saüvit parabrahmaikanàmakam. //" (Before the creation of the universe commenced, I alone was; there was nothing else. Then I was called Parabrahman, Citsvaråpã, Saüvitsvaråpã and âtmaråpã).
     "(2) apratarkyamanirde÷yamanaupamyamanàmayam / tasya kàcit svataþ siddhà ÷aktirmàyeti vi÷rutà //"
     (That form is beyond discussion (Apratarkyam); beyond description (Anirde÷yam); incapable of being compared (Anaupamyam); beyond birth, death youth, old age etc. (Anàmayam). In this form of mine resides màyà÷akti.
     "(3) na satã ÷à nàsatã sànobhayàtmà virodhataþ / etadvilakùaõà kàcidvastubhåtàsti sarvadà //"
     (That màyà÷akti cannot be said to be existing or not existing. Thus it is neither existing nor not existing. The statement existing and not existing is subject to the error, paradox. That great force exists always in me with the pair of aspects.
     "(4) pàvakasyoùõateveyamuùõàü÷oriva dãdhitiþ / candrasya candrikeveyaü mameyaü sahajà dhruvà //"
     (Fire does not exist without heat, nor Sun without light nor Moon without its rays. Just like this, that màyà÷akti is coeval with me. It is permanent.
     "(5) tasyàü karmàõi jivànàü jãvàþ kàlà÷ca sa¤care / abhedena vilãnàþ syuþ suùuptau vyavahàravat //"
     (Just as all actions, feelings and even the sense of time remain latent in deep sleep, even so all the actions and emotions of all living beings lie absorbed in Màyà).
     "(6) sva÷akte÷ca samàyogàdahaü bãjàtmatàü gatà / svàdhàràvaraõàttasyadoùatvaü ca samàgatam //"
     (I am myself the source of this Màyà; but it has a strange power called àvaraõa which hides my real nature).
     "(7) caitanyasya samàyogàd nimittatvaü ca kathyate / prapa¤capariõàmàcca samavàyitvamucyate //"
     (Being joined to Caitanya (Brahman) Màyà becomes the material as well as the immediate cause of the universe (Prapa¤ca).
     "(8) kecittàm tapa ityàhustamaþ kecijjaóàü pare / j¤ànaü màyàü pradhànaü ca prakçtiü ÷aktimapyajàm //" (This màyà is referred to differently by different people as tapas, tamas, jaóa, j¤àna, màyà, pradhàna, prakçti and ajà.).
     "(9) vimar÷a iti tàü pràhuþ ÷aiva÷àstravi÷àradàþ / avidyàmitare pràhurvedatatvàrthacintakàþ //"
     (Experts in øaiva philosophical thought refer to this màyà as vimar÷a and Vedic seers call it avidyà).
     "(10) evam nànàvidhàni syuþ nàmàni nigamàdiùu / tasyàþ jaóatvaü dç÷yatvàt j¤ànanà÷àttato'satã //"
     (Thus Vedas refer to màyà by various names. Because of visibility màyà is called jaóa, and because it is destructive of true knowledge it is called asat).
     "(11) caitanyasya na dç÷yatvaü dç÷yatve jaóameva tat / svaprakà÷aü ca caitanyaü na pareõa prakà÷itam //"
     (Caitanya (Effulgence) is not visible. What is seen is jaóa (material expression). Caitanya is self-illuminating; it is not illuminated by something else).
     "(12) anavasthàdoùasatvànna svenàpi prakà÷itam / karmakartçvirodhaþ syàttasmàttaddãpavat svayam // (13) prakà÷amànamanyeùàü bhàsakaü viddhi parvata / ata eva ca nityatvaü siddhaü samvittanormama //"
     (If caitanya is not self-illuminating then it is subject to the drawback of Anavasthàdoùa (Absence of finality). If Caitanya does not possess the quality of light and illumination there should necessarily be something else, which illuminates it, and there should again be something to illuminate that which illuminates Caitanya. And, it continues ad infinitum. This state of no conclusion is called anavasthà doùa. Also one thing cannot be, at the same time, the subject (actor) and the object of action, and that invites the draw-back of paradox. Therefore, O King of mountains! understand that Caitanya is self-illuminating and it illuminates other things by its own illumination. And this, therefore, proves that my Caitanya is eternal).
     "(14) jàgratsvapnasuùuptyàdau dç÷yasya vyabhicàrataþ / saüvido vyabhicàra÷ca nànubhåtosti karhicit //"
     (All visible things go on changing in the three states of awaking, dream and deep sleep. But, like visible things Caitanya is not subject to change, and does not experience the three states).
     "(15) yadi tasyàpyanubhàvastarhyayaü yena sàkùiõà / anubhåtaþ sa evàtra ÷iùñaþ saüvidvapuþ purà //"
     (If it is argued that it (Caitanya) experiences the three states then there must be something else as 'witness' for the experience. But, since it is established as self-illuminating there cannot be something else as 'witness'.
     "(16) ata eva ca nityatvaü proktaü sacchàstrakovidaiþ / ànandaråpatà càsyàþ parapremàspadatvataþ //"
     (Because of the above reasons experts in the science of philosophy hold that this Caitanya is eternal, and that, since it is the basis of bhakti which assumes the form of absolute love, it is ànandaråpa).
     "(17) mà na bhåvaü hi bhåyàsamiti premàtmani sthitaü / sarvasyànyasya mithyàtvàdasaügatvaü sphuñaü mama //"
     (No living souls think 'I am not'. Every body cherishes always his self-importance, the 'I'. It is present there in every living soul in the form of love. This fact itself proves that I am different from all material objects).
     "(18) aparicchinnatàpyevamata eva matà mama / tacca j¤ànaü nàtmadharmo dharmatve jaóatàtmanaþ //" (That I am indivisible is quite definite. Knowledge is not an attribute of the soul (àtman) but is the very form of the soul itself. If knowledge were only an attribute of the soul it (soul) should have been material (jaóa) and it is quite a certitude that the soul is not material, because knowledge is the very nature of the soul).
     "(19) j¤ànasya jaóa÷eùatvaü na dçùñam na ca saübhavi / ciddharmatvaü tathà nàsti cira÷cid nahi bhidyate //"
     (The soul is pure knowledge without any touch of the jaóa. It is also pure existence. It is one and indivisible).
     "(20) tasmàdàtmà j¤ànaråpaþ sukharåpa÷ca sarvadà / satyaþ pårõopyasaüga÷ca dvaitajàlavivarjitaþ //"
     (The àtman (soul) is therefore j¤ànaråpa (of the nature of pure knowledge), Sukharåpa (of the nature of pure joy) and satyaråpa (of the nature of absolute truth). It is unattached to anything and free from duality).
     "(21) sa punaþ kàmakarmàdiyuktayà svãyamàyayà / pårvànubhåtasaüskàràt kàlakarmavipàkataþ // (22) avivekàcca tattvasya sisçkùàvàn prajàyate / abuddhipårvaþ sargo'yaü kathitaste nagàdhipa // (23) etaddhi yanmayà proktaü mama råpamalaukikam / avyàkçtaü tadavyaktaü màyà÷abalamityapi // (24) procyate sarva÷àstreùu sarvakàraõakàraõam tattvànàmàdibhåtaü ca saccidànandavigraham // (25) sarvakarmaghanãbhåtamicchàj¤ànakriyà÷rayam / hrãükàramantravàcyaü tadàdi tatvaü taducyate //"
     (Impelled by the Vàsanàs of previous actions the Màyà÷akti proceeds to create the world, beginning with the 24 tattvas. My form which is immaterial and unmanifested is praised by all ÷àstras to be the cause of all causes and the basis of all tattvas. It is also the basis of all knowledge, action and volition and realizable only through the hrãükàra mantra).
     "(26) tasmàdàkà÷a utpannaþ ÷abdatanmàtraråpakaþ / bhavet spar÷àtmako vàyustejoråpàtmakaü punaþ // (27) jalaü rasàtmakaü pa÷càt-tato gandhàtmikà dharà / ÷abdaikaguõa àkà÷o vàyusspar÷aravànvitaþ (28) ÷abdaspar÷aråpaguõaü teja ityucyate budhaiþ / ÷abdaspar÷aråparasairàpo vedaguõàþ smçtàþ // (29) ÷abdaspar÷aråparasagandhaiþ pa¤caguõà dharà / tebhyobhavan mahatsåtraü yalliügaü paricakùate // (30) sarvàtmakaü tat saüproktaü såkùmadeho'yamàtmanaþ / avyaktaü kàraõo dehaþ sa coktaþ pårvameva hi //"
     (From this primordial principle the five elements (pa¤cabhåtas) were born. The first of these is ether which is the element of sound because sound travels through ether (÷abda-tanmàtra-råpa). Then air (vàyu) gave rise to the sense of touch and so air is called spar÷aråpa. This vàyu again gave rise to Agni (Vàyoragniþ). Then came water which corresponds to the sense of taste (rasaråpa). From water came earth which is gandharåpa (the source of smell) (Udakàdbhåmiþ). âkà÷a (ether) has only one guõa, namely sound. Vàyu (air) has two guõas--Sabda and Spar÷a (Sound and touch). Agni has three guõas:--råpa, ÷abda and spar÷a. Jalaü (water) has four guõas--÷abda, spar÷a, råpa, and rasa. The last element--earth--has five guõas--÷abda, spar÷a, råpa, rasa and gandha. From these five tanmàtràs is born the liïga-÷arãra or såkùma-÷arãra).
     "(31) yasmin jagadbãjaråpaü sthitaü liïgodbhavo yataþ / tataþ sthålàni bhåtàni pa¤cãkaraõamàrgataþ // (32) pa¤casaükhyàni jàyante tatprakàrastvathocyate / pårvoktàni ca bhåtàni pratyekaü vibhajeddvidhà //"
     (The jagat (universe) remained in embryo form (bãjaråpa) in these pa¤catanmàtràs. Then by the process of Pa¤cãkaraõa all the gross material objects were created. These pa¤cabhåtas were first divided into two (each was divided into two). Then by a process of the combination of these ten parts different substances were born as detailed in the following stanzas.
     "(33) ekaikaü bhàgamekasya caturdhà vibhajed gire / svasvetaradvitãyàü÷e yojanàt pa¤ca pa¤ca te //"
     (Each half of each of these five bhåtas is again subdivided into four parts. These 1/8 parts are joined to the other halves and by combining them in other fractions the material bodies (sthåla÷arãras) of all beings are made).
     "(34) tatkàryaü ca viràñ dehaþ sthåladeho yamàtmanaþ / pa¤cabhåtasthasatvàü÷aiþ ÷rotràdãnàü samudbhavaþ //"
     Viràñdeha (Cosmic body) is the sum total of these individual material bodies. The inner conscience and bodily organs like ear etc. originate from the gentle and pure aspects of the five elements.
     "(35) jnànendriyàõàm ràjendra! pratyekaü militaistu taiþ / antaþkaraõamekaü syàd vçttibhedàccaturvidham // (36) yadà tu saükalpavikalpakçtyaü tadàbhavettanmana ityabhikhyam / syàd buddhisaüj¤aü ca yadà pravetti suni÷citaü saü÷ayahãnaråpam // (37) anusandhànaråpaü taccittaü ca parikãrtitam / ahaü kçtyàtmavçttyà tu tadahaükàratàü gatam "
     (Antaþkaraõa, due to differences in state assumes four forms. When once conception and doubt arise in a subject, then it is called mind. When there is no doubt, but there is assuredness it is called understanding (buddhi). The function of examining a subject again and over again belongs to citta. To think of 'I' is egoism or ahaükàra).
     "(38) teùàü rajoü÷airjàtàni kramàt karmendriyàõi ca / pratyekaü militaistaistu pràõo bhavati pa¤cadhà // (39) hçdi pràõo gude'pàno nàbhisthastu samànakaþ / kaõñhade÷epyudànassyàdvyànaþ sarva÷arãragaþ //"
     (From the coarse (ràjasic) aspects of the five senseorgans originate the five organs of action like word, foot, hand, excretory and the genital organ, and also the five pràõas (breaths) called pràõa, apàna, samàna, udàna and vyàõa. Pràõa is located in the heart, apàna in the anus, samàna in the nàbhi (navel) udàna in the throat and vyàna all over the body).
     "(40) j¤ànendriyàõi pa¤caiva pa¤cakarmendriyàõi ca / pràõàdi pa¤cakaü caiva dhiyà ca sahitam manaþ // (41) etat såkùma÷arãraü syàn mama liïgaü yaducyate / tatra yà prakrtiþ proktà sà ràjan dvividhà smçtà //"
     (Organs of knowlege 5, of actions 5, and pràõas 5, and buddhi 1, mind 1, the body is composed of these 17 factors). This forms the Såkùma÷arãra whose prakçti is two-fold (as mentioned below).
     "(42) satvàtmikà tu màyà syàdavidyà guõami÷rità / svà÷rayaü yà tu saürakùet sà màyeti nigadyate //"
     One is pure màyà and the other is avidyà possessing properties).
     "(43) tasyàü yat pratibiübaüsyàdbimbabhåtasya ce÷ituþ sa ã÷varaþ samàkhyàtaþ svà÷rayaj¤ànavàn paraþ // (44) sarvaj¤aþ sarvakartà ca sarvànugrahakàrakaþ / avidyàyàü tu yat kiücit pratibiübaü nagàdhipa // "
     (Brahmacaitanya reflected in this màyà is ä÷vara (God). That ä÷vara is the same as the àtman (soul), brahman absolute, creator of everything, omniscient, and the cause of all blessings. The soul reflects to a small extent in avidyà also).
     "(45) tadeva jãvasaüj¤aü syàt sarvaduþkhà÷rayaü punaþ / dvayorapãha saüproktaü dehatrayamavidyayà //"
     (This jãva is the receptacle of all sorrows. Due to vidyà and avidyà both get three kinds of bodies).
     "(46) dehatrayàbhimànàccàpyabhånnàmatrayaü punaþ / pràj¤astu kàraõàtmà syàt såkùmadehã tu taijasaþ // (47) sthåladehã tu vi÷vàkhyastrividhaþ parikãrtitaþ / evamã÷opi samprokto jãvasåtraviràñpadaiþ // (48) prathamo vyaùñiråpa÷tu samaùñyàtmà paraþ smçtaþ / sa hi sarve÷varaþ sàkùàt jãvànugrahakàmyayà // (49) karoti vividhaü vi÷vaü nànàbhogà÷rayaü punaþ / macchaktiprerito nityaü mayi ràjan prakalpitaþ. //"
     He who is attached and is proud about the material body is called Vi÷va; he who attaches importance to the subtle body is called Taijasa, and he who is aware of the causal body is called Pràj¤a. The jãva is Vyaùñisvaråpa (has individuality) but ä÷vara is Samaùñyàtmaka (embraces all the jãvas). ä÷vara works impelled by my power).

#<äYAM># äyaü in Malayalam means the metal lead. A metal formed out of the dirt in river Gaïgà. (See Irimpu).

#<J># This letter means jaya (victory). (Agni Puràõa, Chapter 348).

#<JâBâLâ># The mother of the hermit Satyakàma. (For details see under Satyakàma).

#<JâBâLI I># A famous hermit. In Mahàbhàrata, Anu÷àsana Parva, Chapter 4, Stanza 55, it is stated that Jàbàli was one of the sons of Vi÷vàmitra. They were expounders of the Vedas. Though he was the son of Vi÷vàmitra his life was mostly connected with Vasiùñha. The Puràõas do not make it clear how this son of Vi÷vàmitra happened to fall into the circle of Vasiùñha who was a foe of Vi÷vàmitra. He was one of the seven spiritual advisers of King Da÷aratha. It is mentioned in Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 48 that eight hermits such as Suyaj¤a, Vàmadeva, Jàbàli, Ka÷yapa Vasiùñha and others lived in Ayodhyà in the palace of the King Da÷aratha.
     When Bharata went to the forest, to bring ørã Ràma back to Ayodhyà, Jàbàli also followed him. Jàbàli argued with ørã Ràma, using several arguments, to make him return to Ayodhyà. These arguments made ørã Ràma angry. But he was pacified by the consoling words of Vasiùñha. (Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa).
     Jàbàli comes in the line of disciples of Vyàsa. Vyàsa divided the Veda and taught Sumantu Atharvaveda. The hermit Sumantu first taught Atharvaveda to his disciple Kabandha who divided it into two parts and taught two disciples Devadar÷a, and Pathya. The disciples of Devadar÷a were Magadha, Brahmabali, Sautkàyani and Pippalàda. Pathya had three disciples. They were Jàbàli, Kumuda and øaunaka. Of these Jàbàli was a famous expounder of Atharvaveda. (Viùõu Puràõa, Aü÷a 3).

#<JâBâLI II># Son of ètadhvaja, a hermit. (See under Vi÷vakarmà, Para 2).

#<JâBâLI III># A hermit. The descendants of this hermit also are known by this name. Jàbàli who performed penance on the mountain of Mandara had several disciples.
     While Jàbàli was going along the forest he saw a young man of handsome appearance {??}gaged in penance on the shore of a lake. Jàbàli wanted to know about him and his penance. But as the young man was in deep meditation Jàbàli had to wait there for several years. At last the young man awoke from his meditation and told Jàbàli the secrets of devotional meditation and contemplation of Kçùõa. The remaining life of Jàbàli was spent in the worship of Kçùõa, in consequence of which in the next birth he was reborn as a cowherdess, named Citragandhà in the house of the cowherd Pracaõóa. (Padma Puràõa, Pàtàla Khaõóa, Chapters 30, 72 and 109).

#<JâBâLI IV># A hermit. The intensive penance of this hermit compelled Indra to depute the celestial maid Rambhà to hinder it. Jàbàli became a prey to the enticement of this heavenly beauty and a daughter was born to them. This damsel was carried away by the King Citràïgada. The hermit Jàbàli cursed Citràïgada to become a leper. (Skanda Puràõa. Chapters 3, 143, and 144).

#<JAôA># An immoral brahmin. Jaóa, who set out to do commercial business once was killed by thieves. As a result of sins committed in previous births he was turned into a Pi÷àca. After his death his son, who led quite a moral life went to Kà÷ã (Banares) to perform his father's obsequies, and at the particular spot where his father was living as Pi÷àca the son recited Chapter 3 of the Gãtà, on hearing which Jaóa got released from his state as Pi÷àca. (Padma Puràõa, Uttarakhaõóa and Màrkaõóeya Puràõa).

#<JAGANNâTHA PAöôITA># A very powerful and ruthless literary critic in Sanskrit. He lived between 1590 and 1665. He is also known as Paõóitaràja (King of scholars). His most important and well-known work is Rasagaïgàdhara. To this day it remains as an invaluable treasure in rhetorics. (Alaïkàra øàstra).
     His poetic theory is "Ramaõãyàrthapratipàdakaþ øabdaþ Kàvyam". (Words which convey beautiful meanings constitute poetry). He vehemently opposed the dhvani vàda (suggestive words and phrases conveying more meanings produce more rasa than they literally and apparently appear to carry). Citramãmàüsà-Khaõóana is another work of the Paõóitaràja. In this work another rhetorician named Appayadãkùita is strongly criticised. The allegoric poem, "Bhàminãvilàsam", is supposed to have been written by this great rhetorician based on the untimely death of his wife, Bhàminã. He has also written five other works, the five Laharãs [Gaïgàlaharã etc].

#<JAGATä># One of the seven horses which draw the chariot of Sårya. Gàyatrã, Bçhatã, Uùõik, Jagatã, Tçùñubh, Anuùñubh and Païkti are the seven horses. (Viùõu Puràõa, Part II, Chapter 8).

@<[Page 336a]>@

#<JâGRAT># According to the vision of èùis or sages, every living being has four states. They are Jàgrat (waking state), Svapna (dream), Suùupti (profound sleep) and Turãya (the fourth state of the soul, i.e. oneness with Brahman in different degrees). The hermits and sages have said about the four states of soul as given below:--
     1) %<Jàgrat.>% In this state the individual soul is awake. The five organs of senses, the five organs of activity and the four inner organs of the living being will be active, when the soul is awake. In this state he enjoys the outer world through the five senses. That is, he sees with the eyes, hears with the ears, tastes with tongue, smells with the nose and feels with the skin. Every man thinks that his understanding through the senses is real. It is the individual soul which is responsible for this understanding. But it is difficult to say whether these perceptions through the senses are real or unreal. A hermit says as follows:--"An individual soul travels from Jàgrat to Svapna and from Svapna to Jàgrat as a fish which goes from one shore to the other without touching anything. For an individual soul the state of jàgrat is only one of the four states. So we cannot give the verdict that the state of Jàgrat alone is real and all the rest are unreal." The individual soul which is in the state of Jàgrat enjoys the outer world and so it is 'bahiþpraj¤a' (external--knowing). In this state the individual soul enjoys the external world with the seven organs and the nineteen faces. The seven organs are, the two eyes, head, soul, body, urinal bladder and the legs. The nineteen faces are the five senses, the five organs of activity, the five life-breaths and the four inner organs of mind, intellect, egoism and will. The individual soul in the state of Jàgrat enjoys the external world with these organs and faces. The soul in this state is called 'Vai÷vànara'. This state is experienced by all the human beings of the world and so it is called Vai÷vànaras\<*>\ (Bçhadàraõyaka, Màõóåkyopaniùad).
     2) %<Svapna (dream).>% The second state of the individual soul, is svapna (dream). He who indulges in dream, forgets everything he had experienced in the state of Jàgrat and creating new worlds he enjoys them. While the five organs of senses and the five organs of activity of the dreamer take rest, the four inner organs of citta (will) Ahaïkàra (egoism) Buddhi (reason) and manas (Mind) will be working. See what the author of Upaniùad says. "The dreamer separates his self from the wide universe and creates his own radiance by his own radiance. The light of the self is the light for the dreamer. That man creates a chariot or an assemblage of chariots or roads where there is no chariot or an assemblage of chariots or a road; joy, delight or extreme delight where there is no joy or delight or extreme delight; ponds, wells and rivers where there are no ponds, wells and rivers. A dreamer is a Lord; the state of the dream is the state of activity." Another hermit says as follows about the state of dream:-"The dreaming individual soul which sees again things which were seen here and there, hears again things which were heard here and there, enjoys again things which were enjoyed in places far and near, is really enjoying greatness. He sees things seen and not seen, heard and not heard enjoyed and not enjoyed. The dreamer, like a King who travels with his train throughout his country, as he pleases, plays by getting in and out of his own body, and enjoys lofty experiences, and so he is happier than he who eats alone and enjoys his food. The individual soul in its state of dream is called the Taijasa (the radiant) because he illuminates himself by his own radiance. In this state the individual soul does not touch anything and so it is sinless.\<**>\
     3) %<Suùupti.>% The third state of the individual soul is suùupti (profound sleep). The soul alone is active in this state. In suùupti the individual soul desires for nothing and does not indulge in dream. In this state the individual soul does not think that the soul and the body are two. So it is unitary. The sleeper is called 'Pràj¤a' also. The individual soul which is in the state of sleep, completely severs its connection with the organs of senses, the organs of action, mind, the Pràõamayako÷a (the chest of the life-breaths), the manomaya ko÷a (the cask of mind) and Vij¤ànamaya Ko÷a, the chest of knowledge orunderstanding. The mind, the sense organs, Såkùma÷arãra (the suble body) and the actions are the items which could abandon the connection with jãvàtmà (individual soul). In sleep the jãvàtmà separating all its connections, for the time being, with these items absorbs itself in the Brahman. See what the author of the Upaniùad says about the state of Suùupti (Sleep).\<***>\As an eagle folds its wings and falls down weary and tired, after flying round in the air for a long time, the individual soul, avoiding all desires and having no dreams, takes rest. The soul sleeps in the nàóã, with seventytwo thousand branches called 'hita', like a child or a King or Brahman. During sleep the mind, senses etc. are not destroyed. They only keep away. They reappear when the man wakes up from sleep.\<****>\
     4) %<Turãyam.>% In the state of Turãya the Jãvàtmà alone is active. The individual souls which abide in creatures are another aspect of Brahman. Everything said about Brahman can be said about the jãvàtmà in the state of profound sleep. But the bliss that we enjoy in sleep is not remembered in the state of activity. The same bliss that we enjoy in profound sleep could be enjoyed in the state of samàdhi (contemplation) of yoga or union with the universal soul. When it came to be known that this supernal bliss could be enjoyed even after one had awakened from contemplation, a fourth state of the jãvàtmà (individual soul) was recognized. But in the Bçhadàraõyaka only three states of the jãvàtmà are mentioned.
     Immersion of the individual soul by the yogin in the universal soul Brahman in the state of jàgrat or activity is called Turãya. The individual soul which is in the state of Turãya, is described as follows in the Chàndogyopaniùad.
     "The jãvàtmà which is in the state of Turãya is not conscious internally. He whose inner consciousness is active is Taijasa. He is not bahiþpraj¤a (conscious of the outer world). Bahiþpraj¤a is Vai÷vànara. He is not a combination of Taijasa and Turãya. He is not compact with consciousness as a conscious man not a conscious man; nor is he an unconscious man. He, who could be explained only by negations, cannot be seen. He is unmanifestable, indiscernible, unthinkable, indescribable and without any characteristic mark. Only by unswerving faith could he be known. It creates the universes and at the same time negates ãt. It is the supreme reality, the one without a second (dvaita). This is the state of Turãya.\<*****>\
     Vai÷vànara is called the soul with annamayako÷a (the material body), Taijasa, the soul with Pràõamayako÷a (the sheath of the life breaths), Pràj¤a, the soul with Vij¤ànamayako÷a (the sheath of understanding) and Turãya, the soul with ànandamayako÷a (the chest of bliss).
\<*) (a) Tadyathà mahàmatsyasya ubhe kåle anusaücaratah Pårvaü càparaü caivaü evàyaü puruùaþ etàvubhàvantau anusaücarati svapnàntaü buddhàntaü ca. (Bçhadàraõyaka).
     (b) Jàgaritasthàno bahihpraj¤aþ saptàïgaþ ekonaviü÷atimukhaþ sthålabhukvai÷vànaraþ. (Màõóåkyopaniùad)>\
\<**) (a) Sa yatra prasvapityasya lokasya sarvato màtràmupàdàya svayaü vihatya svayaü nirmàya svena bhàsà svena jyotiùà prasvapityatràyaü puruùaþ svayaü jyotirbhavati (Bçhadàraõyaka). (b) Atraiva devaþ svapnamahimànam anubhavati yad dçùñaü dçùñam anupa÷yati ÷rutaü ÷rutamevàrtham anu÷çõoti. Da÷adigantarai÷ca pratyanubhåtaü punaþ punaþ pratyanubhavati, dçùñaü càdçùñam cà÷rutaü ca ÷rutaü cànubhåtaü ca ananubhåtaü ca saccàsacca sarvaü pa÷yati sarvaü pa÷yati. (Pra÷nopaniùad). (c) Sa yathà mahàràjo jànapadàd gçhãtvà sve janapade yathàkàmaü parivartate, evamevaiùa etat pràõàn gçhãtvà sve ÷arãre yathàkàmaü parivartate (Bçhadàraõyaka).>\
\<***) (a) Yatra svapno na kaücana kàmaü kàmayate na ka¤cana svapnaü pa÷yati tat suùuptaü suùuptasthàne ekãbhåtaþ praj¤ànaghanam eva ànaõdamayaü hi ànandabhukcetomukhaþ pràj¤aþ. (Màõóåkya, Tritãya pàda). (b) Saptasthànontah praj¤aþ saptàïgaþ ekonaviü÷atimukhaþ praviviktabhuk taijaso. (Dvitãyapàda Màõóåkya)>\
\<****) Tadyathàsminnàkà÷e ÷yeno và suparõo và viparipatya ÷ràntaþ saühatya pakùau saülayàyaiva dhriyata evam ayaü puruùaþ etasmà antàya dhàvati, yatra supto na kaücana kàmaü kàmayate no kaücana svapnaü pasyati. (Brhadàraõkyaa)>\
\<*****) Nàntah praj¤aü na bahiþpraj¤aü nobhayataþ praj¤aü na praj¤ànaghanaü na praj¤aü nàpraj¤am adçùñam avyàhàryam agràhyam alakùaõam acintyam avyapade÷yam ekàtmapratyayasàraü prapa¤copa÷amaü ÷àntaü ÷ivam advaitaü caturthaü manyate sa àtmà sa vij¤eyaþ.>\

#<JâGUôA># A country in ancient India. In Mahàbhàrata, Vana Parva, Chapter 51, Stanza 25, it is mentioned that the King of this country took part in the Ràjasåya (royal consecration) performed by Yudhiùñhira.

#<JâHNAVä># The river Gaïgà. (See under Jahnu).

#<JAHNU># A hermit King born in the family of Påru.
     1) %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Påru--Janamejaya--Pràcinvàn -Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha -Saüyàti--Rahovàdi--Raudrà÷va--Matinàra--Santurodha--Duùyanta--Bharata--Suhotra--Bçhatputra -Ajamãóha--Jahnu.
     Ajamãóha had three wives, Dhåminã, Nãlã and Ke÷inã. èkùa was born from Dhåminã, Duùyanta and Parameùñhi from Nãlã and Jahnu from Ke÷inã. The descendants of Jahnu are called the Ku÷ikas. Jahnu handed over his kingdom to his son Balàkà÷va and went to perform penance. Ku÷ika was the son of Balàkà÷va.
     2) %<Drank up the river Ganges.>% The river Gaïgà, which flowed through the earth in accordance with the request of Bhagãratha, submerged the hermitage of Jahnu. Jahnu became angry at this haughtiness of Gaïgà and drank up the river, but at the entreaty of Bhagãratha pushed Gaïgàdevã out through his ear. (See under Gaïgà). From that day onwards Gaïgà got the name Jàhnavã.

#<JâHUúA># A King of the period of ègveda. It is stated in ègveda, Maõóala 1, Anuvàka 17, Såkta 116, that when this King was surrounded by enemies once, the A÷vinãdevas got him into their chariot and through easily passable ways took him to the top of a mountain.

#<JAIGäúAVYA># A hermit who attained salvation by the strength of his penance.
     It is stated in Harivaü÷a Chapter 18, that three daughters, Aparõà, Ekaparõà and Ekapàñalà were born to Himàlaya by Menà and the hermit Devala married Ekaparõà and the hermit Jaigãùavya married Ekapàñalà. In Mahàbhàrata, øànti Parva, Chapter 229, mention is made that this hermit gave much advice to the hermit Devala, son of Asita, about the need for equanimity. On another occasion this hermit talked to Yudhiùñhira about the glory of øiva. (M.B. Anu÷àsana Parva, Chapter 18, Stanza 37).
     There is a story about how this hermit Jaigãùavya attained the world of Brahmà. Once he reached the hermitage of Devala, who showed the necessary hospitalities. After a few days this hermit disappeared. After that he used to be seen only at the time of meals. Once Devala took his waterpot and went by air to the sea, to fetch water. When he reached the sea he saw Jaigãùavya bathing there. Devala had gone when Jaigãùavya was in the hermitage. How did he reach the sea before Devala? Devala filled the pot and returned thoughtful. When he reached the hermitage Jaigãùavya was there. After this Devala travelled through the world of the inspired sages. Wherever he went, he saw Jaigãùavya. He asked the inspired sages how it was possible. They praised the attainments, Jaigãùavya had obtained, by his 'tapas' (penance). Finally in the sight of everybody, Jaigãùavya flew to the world of Brahmà. (M.B. øalya Parva, Chapter 50).
     It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 11, Stanza 24, that this hermit Jaigãùavya sits in the palace of Brahmà and carries on meditation and contemplation on Brahmà.

#<JAIMINI I>#
     1) %<General Information.>% A hermit of the highest degree of learning. In the "History of Classical Sanskrit Literature" it is mentioned that Sumantu, Jaimini, Paila, Vai÷ampàyana and øuka were the five important disciples of Vyàsa. Of these øuka was the son of Vyàsa. In Devã Bhàgavata, it is mentioned that Vyàsa had other disciples also in his hermitage, such as Asita, Devala and others. The five disciples mentioned first gave publication to the work of Vyàsa called 'Jaya', which was the original of the Mahàbhàrata. Vai÷ampàyana and Jaimini made some additions to the work 'Jaya'. In Sanskrit there is another book called Jaimini Bhàrata, which contains only A÷vamedha Parva. (See under Guruparamparà).
     2) %<Other details.>% (1) It is mentioned in Brahmàõóa Puràõa, Chapter 1 that Brahmàõóa Puràõa is the story told by Jaimini to Hiraõyanàbha at Naimi÷àraõya.
     (2) Jaimini was present at the sarpasatra (sacrifice to kill serpents) of Janamejaya. (M.B. âdi Parva, Chapter 53, Stanza 6).
     (3) Jaimini had been a member of the council of Yudhiùñhira. (M.B. øabhà Parva, Chapter 4, Stanza 11).
     (4) This hermit visited Bhãùma in his bed of arrows during the Bhàrata Battle. (M.B. øànti Parva, Chapter 46, Stanza 7).

#<JAIMINI II># The priest of Subàhu the King of the Cholas (Colas). In accordance with the advice of this priest the King performed many good deeds and consequently attained heaven. (Padma Puràõa, Chapter 94).

#<JAITRA># A son of Dhçtaràùñra. It is mentioned in Mahàbhàrata, øalya Parva, Chapter 26, Stanza 14, that he was killed by Bhãmasena in the battle of Bhàrata.

#<JAITRAM I># The chariot of King Hari÷candra. It was by driving in this chariot that the King carried out the conquest of countries. (M.B. Sabhà Parva, Chapter 12, Stanza 12).

#<JAITRAM II># The conch of Dhçùñadyumna. (M.B. øalya Parva, Chapter 61).

#<JâJALI># A hermit who reared birds on his head by the power of penance.
     This hermit who had practised continence from his childhood lived in a forest. Jàjali never thought rain, heat of the sun, snow and such other natural things as unbearable. Once this hermit stood like a pillar in the forest, immersed in meditation. Two birds built their nests in his matted hair. Non-violence being his policy, he did not move. The birds came to their nests every evening and stayed for the night. After a few days they laid eggs in the nests. Still the hermit did not move. The eggs were hatched. The hermit understood that also. Still, he did not move. The young ones got wings. They grew up and began to go out with the parent birds. They went out in the morning and returned in the evening. The hermit stood like a pillar. One morning they went out and did not return in the evening. The hermit stood there for six days waiting for the return of the birds. On the sixth day evening they returned. Next time the hermit waited for a month for the return of the birds. They did not return. So he started from there and went to the sea and dipped in the water and said, "there is no man more virtuous than I either in water or on land" with haughtiness. But the water demons said in an ethereal voice that Tulàdhàra, the merchant of Kà÷ã was more virtuous than he.
     Hearing this Jàjali went to Kà÷ã and saw Tulàdhàra. Tulàdhàra greeted him gladly and they talked for a long time. Jàjali understood that Tulàdhàra was far more virtuous than he. So he sought advice from Tulàdhàra and thus Jàjali obtained heaven. (M.B. øànti Parva, 3 Chapters from 261).

#<JALA># A deity of water. In Mahàbhàrata, Sabhà Parva, Chapter 11, Stanza 20 it is mentioned that this deva was a luminary in the durbar of Brahmà.

#<JALâ># A tributary of river Jamunà. The King U÷ãnara performed a yàga (sacrifice) on the bank of this river and attained a position higher than Indra. (M.B. Vana Parva, Chapter 13, Stanza 21).

#<JALADA># A mountain in øàka island. The famous country known as Kumudottaravarùa is near this mountain. (M.B. Bhãùma Parva, Chapter 11, Stanza 25).

@<[Page 338b]>@

#<JALADHâRA># A mountain in øàkadvãpa (The island of øàka). (M.B. Bhãùma Parva, Chapter 11, Stanza 16).

#<JALADHI># The crocodile which is the conveyance of Varuõa. It is mentioned in Vàmana Puràõa, Chapter 9, about conveyances of Gods as follows:--
     "The conveyance of Indra is the white elephant, which came into being from the palm of Danu, and is of extraordinary strength and valour. The black buffalo called Pauõóraka, which was born from the thigh of Rudra, and is as quick as the mind and very fierce, is the conveyance of Yama (the god of death). The conveyance of Varuõa is the black crocodile called 'Jaladhi', born from the ear-wax of Rudra, and having divine power of movement. The conveyance of Vai÷ravaõa (the god of wealth) is a ferocious man with eyes like two cart-wheels and body as big as mountain, who was born from the leg of Ambikà. The eleven Rudras have speedy horses, terrible serpents and white oxen of high speed. Candra has a chariot as his vehicle yoked with five hundred swans. The vehicles of the âdityas are chariots yoked with horses and camels. The conveyances of the Vasus are elephants, men for Yakùas, serpents for Kinnaras, and horses for the A÷vinãdevas. The Maruts of fearful appearance have deer as conveyance. The Vidyàdharas have parrots for conveyances. An asura called Andhaka has a chariot with thousand posts as his vehicle. Prahlàda had, as conveyance a divine chariot of gold and silver yoked with eight white horses and elephant for Virocana, horse for Kujaübha, divine chariot yoked with yellow horses, for øaïkukarõa, elephant for Hayagrãva, chariot for Maya, Great serpent for Dundubhi, Aeroplane for øaübara and lion for Aya÷÷aïku.

#<JALANDHAMA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 57).

#<JALANDHARA># A mightly and valiant Asura. Khaógaromà was his charioteer and Vçndà was his wife. Jalandhara was the grandson of the sea of Milk. Once he met with the headless Ràhu, who said to Jalandhara, the whole story beginning from the churning of the sea of Milk. Jalandhara, became furious at the gods who had churned his grandfather. So he collected a big army of asuras and went to war with the devas. Though a large number of Asuras were killed in the battle, Indra and Viùõu were defeated and Viùõu was taken captive and hidden under the sea. Finally Parama÷iva went to fight with the Asura. In the fight Jalandhara was killed and Viùõu was rescued. (Padma Puràõa, Chapters 3 to 5). For further details see under Màyà÷iva.

#<JâLAPâDA># See under Devadatta I.

#<JALAPRADâNIKA PARVA A># sub section of Strã Parva, of the Mahàbhàrata. This sub section comprises of Chapters 1 to 15 of Strã Parva.

#<JALAPRALAYA># In all the Asiatic Puràõas, reference to an ancient great flood, with slight changes occurs. According to Hindu Puràõas this great flood took place before Mahàviùõu took the incarnation of Matsya. In the Holy Bible which is the scripture of the Christians, the story of the great flood is allied to the story of the Noah. (See under Avatàra). This story occurs in the Babylonian literature also. The book 'Gilgamish' which is as old as the ègveda, is considered to be the oldest in the world. The theme of the Gilgamish is the travel of a man named Gilgamish. This story is written in twelve clay-tablets. After 1850, the scientists of England who carried on an archaeological research, found in the library of Ancient Nineveh, the most famous in the ancient world, these twelve tablets along with twentythousand other tablets, all of which were in good condition. This library was built by the King A÷urbànipàl in 7th century B.C., on a very high place on the bank of the river Tigris, in the ancient Nineveh.
     All these clay tablets have been removed to the British Museum. It took several decades to decipher them. When these clay tablets were discovered there was not a single man who could read and understand them, in the world. In spite of hard work, several years passed by without getting even a single tablet deciphered. They were written in 'Accadean', which was the language of the court of A÷urbànipàl and the national and the international language of the time. Another copy of this great work was discovered on the bank of the Euphrates, where the capital of the famous King Hàmuràbi of Ancient Babylon stood. Later discoveries disclosed that this great work Gilgamish was part and parcel of the famous ancient civilization of the Oriental countries. The Hittites and the Egyptians tried to translate this book Gilgàmish into their own languages. In the tablets with letters in the form of arrow heads, found on the bank of the Nile, the portions which were difficult for them to translate, are given red marks.
     It was from a small piece of broken clay tablet that clues to the origin of this famous work were obtained. The world is indebted to the Sumerians, who had their capital in the place where the city Ur stands, for the original work of Gilgamish.
     Mention is made about a great flood in Gilgamish, as follows: Gilgamish set out on an adventurous journey to see his ancestor Utnàpiùñim to learn from him the means of obtaining eternal life. The gods had told this man about the secret of eternal life. At last Gilgamish reached an island and found out his ancestor and asked him about the secrets of eternal life. Utnàpiùñim said that he had lived in 'øhoorappak' and that he had been an ardent devotee of 'Iya' God. When the gods decided to destroy mankind by a great flood the God Iya called his devotee Utnàpiùñim and said to him "You, man of shoorappak, the son of ærbàrtåtå: Demolish your house and build a ship. Leave off your wealth and search for your life. Cast away your property and save your life. Bring the seeds of every living thing into the ship. The ship you build should be according to measurements." The rest of the story is like the story of the "Ark of Noah". The scientists are of opinion that in pre-historic times the three continents of Asia, Europe and Africa were one continent and that by earthquake or some other reason the south part of Europe had sunk down and water flowed in and thus the mediterranean sea came into existence. At a time when the far off regions of the earth were unknown, the people who escaped the flood imagined that the entire world had been submerged by the flood. It could be imagined that this story of the great flood passed on to posterity verbally and after so many generations it appeared in different regions in different languages in different forms.\<*>\
\<*) In writing about Jalapralaya. I have dealt with Gilgamish a little elaborately. Details on Gilgamish were obtained from the English translation of a famous German work by Venar Keller. This book had not been received when I wrote about the work 'Gilgamish'. So these details are included under this word "Jalapralaya".>\

@<[Page 339b]>@

#<JALASANDHI I># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him. (M.B. Bhãùma Parva, Chapter 64, Stanza 33).

#<JALASANDHI II># A warrior who fought on the side of the Kauravas against the Pàõóavas. He was present at the svayaüvara of Pà¤càlã. (marriage of Pà¤càlã). It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 115, Stanza 52, that he was killed by Sàtyaki in the battle of Bhàrata.

#<JALELâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 16).

#<JALEøVARä># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 16).

#<JALEYU># A son born to Raudrà÷va the son of Påru, by a celestial woman named Mi÷rake÷ã. Mention is made about Jaleyu in Mahàbhàrata, âdi Parva, Chapter 94, Stanza 10.

#<JAM># It means gãtam (music). (Agni Puràõa, Chapter 348).

#<JAMADAGNI># A hermit of majestic power. He was the father of Para÷uràma.
     1) %<Genealogy.>% Descended from Viùõu in the following order are: Brahmà--Bhçgu--Cyavana--Aurva--ècãka--Jamadagni.
     2) %<Birth.>% There is an interesting story about the birth of Jamadagni. Gàdhi was the son of king Ku÷àüba. A daughter named Satyavatã was born to Gàdhi. The hermit Rcãka giving a dowry of one thousand horses, each with one black ear, married Satyavatã. Once Satyavatã told her husband that herself and her mother wanted to get a child each. After the sacrifice of oblations to Agni (fire), ècãka took two parts filled with boiled rice and gave them to Satyavatã, with mantras (spells). The radiance of Brahmà was invoked into one pot and the radiance of Kùàtra was invoked into the other. The hermit had asked Satyavatã to eat the rice into which the radiance of Brahmà had been invoked and to give the other pot to her mother. But the daughter and mother changed the pots secretly and Satyavatã ate the rice in the pot into which Kùàtra radiance was invoked and gave the pot of rice filled with Bràhma-radiance to her mother. Both the women conceived. As the child grew in the womb the radiance of Brahmà shone on the face of the mother and Kùàtra lustre was seen on the face of Satyavatã, Rcãka asked Satyavatã for the reason. She admitted the secret interchange of the pot.
     Satyavatã and her mother both delivered at the same time. Satyavatã got the son Jamadagni, who was the embodiment of Kùàtra tejas and the child with Bràhma tejas born to the mother was Vi÷vàmitra. Therefore, in some Puràõas Vi÷vàmitra is described as the uncle of Jamadagni whereas in some others they are said to be brothers. (Brahmàõóa Puràõa, Chapter 57).
     3) %<A house-holder.>% When Jamadagni grew up he made a tour and visited the holy places one by one and reached the palace of King Prasenajit of the family of Ikùvàku. He saw Reõukà the beautiful daughter of King Prasenajit and fell in love with her. He requested Prasenajit for the hand of Reõukà. The King, without raising any objection gave his daughter Reõukà in marriage to Jamadagni. The couple came to the bank of the river Narmadà and erecting a hermitage began 'tapas' (penance). Four sons, èumaõvàn, Suhotra, Vasu and Vi÷vàvasu were born to Jamadagni by Reõukà. (Brahmàõóa Puràõa, Chapter 58).
     4) %<The birth of Paru÷u ràma.>% Because of the wickedness of the Kùatriya Kings, the goddess Earth became miserable. She made a representation to Brahmà who took her to the sea of Milk and told Mahàviùõu everything. Mahàviùõu promised to take an incarnation as the son of Jamadagni and destroy all the wicked Kings. Accordingly Reõukà gave birth to Para÷uràma, who was an incarnation of Mahàviùõu. (Brahmàõóa Puràõa, Chapter 59).
     5) %<Jamadagni getting the bow of Viùõu.>% Once the devas (gods) desired to know who, of øiva and Viùõu was the more powerful. They informed Brahmà of their desire. Brahmà asked Vi÷vakarmà to make two tremendous bows. He gave one to øiva and the other to Viùõu. The bow which Viùõu got was known as Vaiùõavacàpa and that which øiva got was known as øaivacàpa. After this Brahmà caused enmity between øiva and Viùõu. A terrible battle ensued between øiva and Viùõu. After a while the øaivacàpa became less effective. At the request of the devas, the fight was stopped. The devas decided that Viùõu was superior to øiva, in power. øiva got angry at this decision and gave his bow to Devaràta Janaka, the King of Videha. It was this bow that ørã Ràma broke at the marriage of Sãtà.
     Seeing that øiva had given away his càpa (bow) Mahàviùõu gave his bow to his devotee, the hermit ècãka. That Vaiùõava càpa was given to Jamadagni by ècãka. Thus the famous Vaiùõava càpa arrived at the hermitage of Jamadagni. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 75).
     6) %<Reõukà was killed.>% Para÷uràma became fourteen years old. Jamadagni went to the forest to gather fruits, roots etc. After completing the cleansing work of the hermitage, leaving Para÷uràma in the forest, Reõukà went to the bank of the river Narmadà (Revà) to fetch water. When she reached the river, Kàrtavãryàrjuna and his wives were playing in water. She waited for them to go. When they were gone she got into the river. But as the water was muddy because of the play, she walked a little to the east where there was pure water. She saw there Citraratha the King of Sàlva playing with his wife in the water. How beautiful they were! She had never seen so beautiful a woman or so handsome a man. She stood there looking at them for a while. When she reached the hermitage with water, Jamadagni had already returned a long while ago. He had returned weary and tired of the heat of the midday-sun. He did not see his wife in the hermitage. He had been sitting very angry when Reõukà returned with water. She put the pot down and bowed before her husband and told him the reason for her being late. When he heard the reason his anger blazed. He called his sons one by one and ordered them to kill her. But the four elder sons did not dare to execute his order saying that slaughter of a woman was a great sin. But Para÷uràma came forward and by a cutting-arrow cut off the head of his mother. The father called the four sons who disobeyed him and cursed them thus:
     "Since you have disobeyed the order of your father, because of your ignorance, you shall become foresters and live in forest."
     Being overwhelmed with sorrow at the death of his mother, Para÷uràma swooned and fell down. When his anger subsided, discretion dawned on Jamadagni. He aroused his son and took him on his lap and asked him what boon he wanted for having accomplished the unaccomplishable task. Para÷uràma's request was that his mother should be brought to life again. The hermit was pleased and he brought Reõukà to life again. (Brahmàõóa Puràõa, Chapter 60).
     7) %<The sun gave Jamadagni an umbrella and sandals.>% See under the word Cerippu (Sandals).
     8) %<The temptation of Dharma.>% See under the word 'Dharma' Para 6.
     9) %<Jamadagni was killed.>% Once Kàrtavãryàrjuna, with his minister Candragupta and some attendants had been hunting in the forests on the banks of the river Narmadà. It was noon. The hunters grew tired of hunger and thirst. They came to the hermitage of Jamadagni. The hermit called his divine cow Su÷ãlà and ordered her to give food to the King and his party. Within a few seconds meals were got ready for thousands of people. The King and his attendants had a feast. On their return journey the wonderful cow Su÷ãlà was the subject of their talk. The King wanted to get the cow which possessed divine power. So he sent his minister Candragupta to the hermitage of Jamadagni with instructions to get the cow Su÷ãlà in exchange for a crore of cows or even half of the kingdom. But the hermit was not prepared to give the cow. The minister and his men caught the cow by force and went away. The hermit, filled with grief, followed the party a long way through the forest, and requested Candragupta to return the cow. Candragupta got angry and struck him to death, and took the cow to the palace, in the capital city of Màhiùmatã.
     After waiting for a long time, Reõukà started in search of her husband. She saw Jamadagni lying almost dead, in a pool of blood. She fell down and beating her breast cried aloud. Para÷uràma with Akçtavraõa and other disciples came there. When she saw her son Para÷uràma, she beat her breast twentyone times\<*>\ and cried. Para÷uràma, took an oath that since his mother beat her breast twentyone times and cried, he would travel around twentyone times and put an end to the Kùatriya Kings. After that they took the dead body of Jamadagni and placed it on fire, and began to sing the song of Viùõu. Then the hermit øukra came by that way and with the help of Mçtasa¤jãvanã brought Jamadagni to life again. The lost cow Su÷ãlà also returned without her calf. (Brahmàõóa Puràõa, Chapter 69; M.B. øànti Parva, Chapter 49).
     10) %<Death of Jamadagni.>% Para÷uràma and Akçtavraõa went to the city of Màhiùmatã with the intention of bringing the calf of Su÷ãlà back. They stood at the gate of the city and challenged Kàrtavãryàrjuna for a fight. Kàrtavãryàrjuna came out with his army. In the battle which ensued, Kàrtavãrya and his sons and most of his warriors fell dead. Para÷uràma and Akçtavraõa returned with the calf. Jamadagni asked Para÷uràma to go to Mahendragiri and do penance in order to mitigate the sin of killing a large number of people. When Para÷uràma had gone for penance, øårasena a son of Kàrtavãryàrjuna came with his men to the hermitage, cut off the head of Jamadagni and took it away. Para÷uràma and the disciples of Jamadagni placed the dead body of Jamadagni on the pyre and burnt it. Reõukà jumped into that fire and died. After this Para÷uràma began his twentyone tours for the extermination of the Kùatriya Kings. (Brahmàõóa Puràõa, Chapter 86).
     11) %<Other information.>% (1) Udayana grew up in the hermitage of Jamadagni. (See under Udayana).
     (2) Jamadagni was one of the hundred sons of ècãka. (M.B. âdi Parva, Chapter 66, Stanza 45).
     (3) Jamadagni was one of the hermits, who visited ørã Ràma on his return from forest life. The hermits who came to Ayodhyà from the North were, Ka÷yapa, Bharadvàja, the Sanakas, øarabhaïga, Durvàsas, Mataïga, Vibhàõóaka, Tumburu and the Saptarùis (the seven hermits). Uttara Ràmàyaõa).
     (4) Jamadagni was present at the Janmotsava (birth celebration) of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 51).
     (5) This hermit is a luminary in the assembly of Brahmà. (M.B. Sabhà Parva, Chapter 11, Stanza 22).
     (6) During the time of the battle of Mahàbhàrata, Jamadagni entered Kurukùetra and advised Droõa to stop the battle. (M.B. Droõa Parva, Chapter 190, Stanza 35).
     (7) Jamadagni once delivered a speech on the bad sides of accepting rewards, to the King Vçùàdarbhi. (M.B. Anu÷àsana Parva, Chapter 93, Stanza 44).
     (8) Jamadagni vowed that he was innocent in the affair of the stealing of Agastya's lotus. (M.B. Anuֈsana Parva, Chapter 94, Stanza 25).
     12) %<The Names of Jamadagni.>% ârcãka, Bhàrgava, Bhàrgavanandana, Bhçgu÷àrdåla, Bhçgu÷reùñha, Bhçgåttama ècãkaputra are the names used by Vyàsa to denote Jamadagni, in Bhàrata.
\<*) Seeing his mother beating her breast twentyone times, Bhàrgava caught hold of her hands and said "Mother, stop afflicting your body. Don't be sorry. I am here to end your sorrow. Since you have beaten your breast twentyone times, I will annihilate the Kùatriya Kings twentyone times." Bhàrgava Ràma took an oath thus, to his mother.>\

#<JâMAGHA># A King of the family of Yayàti. (Bhàgavata, Skandha 9).

#<JâMBAVâN># A monkey of extraordinary might. He was the minister of Sugrãva.\<*>\
     1) %<Birth.>% When the troubles and hardships caused by the wickedness of Ràvaõa became unbearable the goddess Earth and the Devas approached Brahmà for redress. Brahmà took them to the sea of Milk. Mahàvisõu heard everything and said that he would incarnate as the son of Da÷aratha and would kill Ràvaõa. Brahmà was directed to create monkeys to help him on that occasion. Accordingly Brahmà created Jàmbavàn and several other monkeys. There are two stories about the birth of Jàmbavàn in the Puràõas.
     (1) Brahmà sat for a long time thinking about the creation of monkeys. Then he wanted to yawn., for which he opened the mouth and instantly Jàmbavàn came out from inside Brahmà through the open mouth. "I have already created Jàmbayàn the noble bear, who jumped out of my mouth when I yawned." (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 17, Stanza 6).
     (2) One day time of Brahmà ended and the night had advanced two yàmas (six hours). The Madhukaiñabhas born of the ear-wax of Mahàviùõu began to create trouble and commotion in the waters of the great flood. They saw a lotus on the surface of water. Seeing Brahmà in it they challenged him for fight. Hearing their shouting and the challenge Brahmà became afraid of the asuras. His middle face began to sweat. The sweat flowed through his cheeks and reached the loins. Jàmbavàn came into being from that sweat. So he got the name Ambujàta, (born from the water of sweat). As he was the first person who entered the country of Jàmbånada he was called Jàmbavàn. As he was born when there was no universe or time his age or date of birth could not be ascertained. At the time of ørã Ràma Jàmbavàn was six Manvantaras (age of a Manu) and for hundred and sixtyfour Caturyugas (a period of four yugas) old. (The present age is the twentyeighth Caturyuga of the seventh Manu). Jàmbavàn had witnessed all the incarnations from Matsya to ørã Ràma. (Kamba Ràmàyaõa Pårva Kàõóa).
     2) %<Jàmbavàn and the incarnation of ørã Ràma.>% During the time of ørã Ràma Jàmbavàn was the minister of Sugrãva. It is stated in Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 41, that Nãla, the son of Agni, Hanåmàn, Jàmbavàn, Suhotra, Saràri, øaragulma, Gaja, Gavàkùa, Gavaya, Suùeõa, èùabha, Mainda, Dvivida, Vijaya, Gandhamàdana, Ulkàmukha, Asaïga, Aïgada and others were the ministers of Sugrãva.
     The monkeys who went to the south in search of Sãtà, reached the sea shore. The question was how to jump over the sea to Laïkà. Each of them came forward to show his ability and admitted failure. Finally Jàmbavàn called Hanåmàn to him and advised him to jump over to Laïkà. Hanåmàn who was not aware of his own powers,\<**>\ refused. Jàmbavàn told him about his birth, self-power, attainment of boons etc. Hanåmàn became convinced of his powers at the words of Jàmbavàn and jumped over the sea to Laïkà. (Ràmàyaõa, Kiùkindhà Kàõóa).
     3) %<Jàmbavàn and the incarnation of Vàmana.>% Jàmbavàn walked round Mahàviùõu, who incarnated as Vàmana to curb the powers of Mahàbali. At that time Jàmbavàn was immensely strong. But by the time of the incarnation of ørã Ràma his strength had decreased much. Hear what he said to the monkeys who assembled on the sea shore to go in search of Sãtà.
     "My abilities in olden times were not what you see now. In the far old days, I had walked round that Eternal Being Viùõu when he measured three steps at the sacrifice of Mahàbali. Now, I am very old and have not enough strength to jump over the sea." (Vàlmãki Ràmàyaõa, Kiùkindhà kàõóa, Sarga 65).
     4) %<Jàmbavàn and the incarnation of ørã Kçùõa.>% The longliving Jàmbavàn who had witnessed nine out of the ten incarnations of Mahàviùõu is seen in connection with the precious stone Syamantaka, in the incarnation of Kçùõa. The Sun-god gave this jewel Syamantaka to King Satràjit. His younger brother Prasena wore it and went to the forest for hunting. A lion killed him and took the jewel in his mouth and was going along the forest when Jàmbavàn killed it and took the jewel. It was rumoured that Srã Kçùõa had killed Prasena and taken the jewel. So ørã Kçùõa went in search of the jewel to the forest, defeated Jàmbavàn and took the jewel, and returned it to Satràjit. ørã Kçùõa married Jàmbavatã the daughter of Jàmbavàn. (Bhàgavata, Skandha 10).
     5) %<Jàmbavàn became old for ever.>% At the time of the incarnation of Vàmana, Jàmbavàn was very strong and valiant. When Vàmana brought under control the three worlds by measuring three steps Jàmbavàn travelled throughout the three worlds carrying the news everywhere. Within three moments Jàmbavàn travelled eighteen times through the three worlds. In this travel of lightning-speed the end of the nail of his toe touched the highest peak of Mahàmeru, who considered it as an insult and said "You are arrogant of your speed and youth. Hereafter your body will not reach where your mind reaches and you shall be ever old." Because of this curse Jàmbavàn became old and unable to carry out what he wished. (Kamba Ràmàyaõa, Yuddha Kàõóa).
\<*) It is difficult to ascertain whether Jàmbavàn was a monkey or a bear. In some of the Indian languages he is descri bed as a monkey. In Malayàlaü he was thought of as a monkey from ancient period. In Vàlmãki Ràmàyaõa, which is the original work, Jàmbavàn is denoted by the words 'Kapi' (monkey) and Rkùa (bear). Jàmbavàn is called èkùapuïgava in Vàlmãki Ràmàyaõa Bàlakàõóa Sarga 17. From this it is to be assumed that Jàmbavàn was a bear. In the same chapter it occurs that, it was the aim of Brahmà to make the gods and the celestial women take birth as monkeys to help Mahàviùõu in the incarnation of ørã Ràma. So it is not wrong to consider Jàmbavàn either as a bear or as a monkey.>\
\<**) For the cause of his forgetting his own powers see under Trõabindu II.>\

#<JâMBAVATä># Daughter of the famous Jàmbavàn. ørã Kçùõa went in search of the famous precious stone Syamantaka which was lost when Prasena wore it and went to the forest for hunting. Kçùõa found it in the cave of Jàmbavàn, who fought with him and was defeated. Finally he gave his daughter Jàmbavatã to ørã Kçùõa as wife, and the jewel Syamantaka as dowry.
     ørã Kçùõa came to his capital Dvàrakà with his wife Jàmbavatã. When sons were born to the other wives of Kçùõa she became sad and requested her husband that sons may be born to her also. On hearing this request Kçùõa went to the mountain where the hermit Upamanyu was engaged in penance. With that hermit who was an ardent devotee of øiva, as his teacher, Kçùõa began a penance before øiva, in accordance with his (Upamanyu's) advice. The penance, holding yogadaõóa and Kapàla (devotee's staff and skull) lasted for a month. In the second month penance was performed standing on one leg and drinking only water. In the third month he did penance standing on toes only and using air as food. After six months Parama÷iva appeared and blessed him that his wives would have ten sons each. Accordingly Jàmbavatã gave birth to her first son who was named Sàmba. (Devã Bhàgavata, Skandha 4).

#<JAMBHA># A Daitya (Asura). He was the chief among those who snatched away Amçta from the hands of Dhanvantari. (Agni Puràõa, Chapter 3).
     In the Puràõas several Asuras (demons) bearing the name Jambha are mentioned. It is stated in Mahàbhàrata, Sabhà Parva, Dàkùiõàtyapàñha, Chapter 38, that ørã Kçùõa killed an Asura named Jambha. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 98, Stanza 49 that the teacher øukra refused to help a Jambha whom Indra killed later. It occurs in Mahàbhàrata, Vana Parva, Chapter 102, Stanza 24, that Mahàviùõu had killed an asura called Jambha. It is stated in Mahàbhàrata, Vana Parva, Chapter 285, Stanza 2, that a group of Jambhàsuras, who had undergone training under Ràvaõa, once attacked Hanåmàn. Another Jambhàsura had been killed by Arjuna, as stated in Mahàbhàrata, Udyoga Parva, Chapter 49. All these Dànavas (Asuras) were sons of Ka÷yapa born of his wife Danu.

#<JAMBHAKA># A Kùatriya King. This King was killed in battle by ørã Krùõa. He had a son who, later became King but was killed by Sahadeva in his conquest of the countries. (M.B. Sabhà Parva, Chapter 31, Stanza 7).

#<JAMBæ># A tree which stands on the southern side of the mount Mahàmeru. This tree bears fruits and flowers throughout the year irrespective of the seasons. This tree is watered by the Siddhacàraõas. The branches of this tree reach the realm of heaven. The place in which this tree stands is known as Jambådvãpa. The ripe fruits as big as elephants fall down and are broken. The juice oozing from them flows as a big stream. This is called the river Jambå. It flows through the southern part of the country known as Ilàvçtta. The goddess who lives on the bank of this big river is known as Jambvàdinã. She is very fond of Jambå fruit. This goddess who loves everything in the world, is worshipped by the gods, nàgas (snakes), the hermits and sages, Ràkùasas (giants) and every body in the world with devotion. Even by the mere thinking of her she could be pleased. She destroys the sins and increases the purity of people. She cures all the diseases and gives people, health, wealth, long life, prosperity and happiness.
     The juice of the Jambå fruit when mixed with soil and acted upon by water, air and sun's rays, turns into a kind of gold called Jàmbånada. The devas, Vidyàdharas etc. use this gold to make ornaments for their women. This gold is superior to other kinds of gold. (Devã Bhàgavata, Skandha 8).

#<JAMBæDVäPA># One of the Puràõically famous Saptadvãpas (seven continents). These seven continents are embankments separating the seven seas. Jambådvãpa, Krau¤cadvãpa, øàkadvãpa and Puùkaradvãpa are included in the seven islands.
     Jambådvãpa has an area of one lakh of yojanas. The island is round like a lotus flower. There are eight long mountain ranges which divide the island into nine countries, which look like nine petals of the lotus flower. Each of these nine countries has an area of nine thousand yojanas. The two countries of the north and south extremities are bowshaped. Four of the remaining seven are longer than the rest. The central country is square. This country is known as llàvçtta, at the centre of which there is the mountain Sumeru with a height of one lakh of yojanas. This is called Svarõaparvata (The mountain of gold). The top of this mountain is a great flat place with an area of thirtythousand yojanas. This great plain is ten thousand yojanas above the ground level. On the northern part of Ilàvçtta lie the three mountain ranges of Nãlagiri, øvetagiri and øçïgavàn, and midway between them the three countries called Ramyaka, Hiraõmaya and Kuru. On the southern part of llàvçtta, there are the three mountains of Niùadha, Hemakåña and Himàlaya and three countries Harivarùa, Kimpuruùa and Bhàrata. The mountain Màlyavàn lies to the west and Gandhamàdana to the east of llàvçtta. There are two countries Ketumàla and Bhadrà÷va having an area of two thousand yojanas each with the two mountains Nãla and Niùadha as boundaries. At the foot of the mount Mahàmeru, there are the mountains of Mandara, Meru, Supàr÷vaka, Kumuda and many others. On those mountains big trees like ¤àval (syzygium jambolanum) Màkanda (Mango tree) Kañambu (Naucka Candamba) banyan etc. grow in plenty. On the top of these mountains there are four lakes, full of milk, honey, juice of sugarcane and sweet water. The devas become prosperous by the touch of the water of these lakes. Besides these parks there are four heavenly parks known as Nandana, Caitraratha, Vaibhràja and Sarvabhadraka. The women folk of the devas (gods) and Gandharvas (demi-gods) play in these parks, which are convenient for couples to carry on lustful play. A river is formed there, by the juice oozing from the fallen mango fruits. The river is purple coloured and is called Aruõànadã (river Aruõà). The goddess named Aruõà lives here. The famous Jambå tree is in this Jambådvãpa. (Devã Bhàgavata, Skandha 8).

#<JAMBæKA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 74).

#<JAMBUKA># (JAMBUMâLIKA). A øådra Sage. The child of a brahmin died when ørã Ràma, after his twelve years' exile in forest had returned to Ayodhyà and was ruling the country in an ideal manner. The brahmin and his wife carried the dead body of their child to the palace with loud lamentations. Everybody felt surprised how there could be child-death in the land when the King was ruling it in the most dhàrmic (righteous) manner. Then did Nàrada, who was present in the assembly, point out that in a corner of Ràmaràjya a øådra Sage was doing tapas and that it was the reason for the untimely death of the brahmin child. At once ørã Ràma set out in search of the øådra Sage after directing øatrughna to see that no enemy entered the country, and asking Lakùmaõa to take care of the dead body of the brahmin child. After a rather detailed search ørã Ràma found Jambuka at the mountain called øailam doing tapas hanging from the branch of a tree on his legs with head down. He told ørã Ràma that he was the øådra Sage called Jambuka and was performing tapas thus so that he might ascend to heaven in his very body. ørã Ràma at once cut off the head of the øådra Sage, who attained, as soon as Ràma's sword fell on him, mokùa (salvation), and the dead child of the brahmin returned to life again. (Uttara Ràmàyaõa).

#<JAMBUKEøVARA># Name of an idol of øiva (Liïga) installed in Mysore. The øivaliïga installed in the Jambuke÷vara temple in Mysore. Jambå is a fruit tree. There is a story about how øiva happened to come under this tree.
     Once upon a time this place was full of Jambå trees, and a recluse performing a penance under a Jambå tree got a fruit of it. Attracted, so to say, by the sanctity of the fruit the recluse submitted it first as an offering to Lord øiva, and only after that he ate it. As a result of that the fruit germinated in the stomach of the sage grew up into a tree and emerged into light and air bursting his head open. Elated at this the sage danced before God, who asked him to return to the place from where he got the fruit. Accordingly he returned to Tiruvànakovil and continued his penance. Pleased so much with the Sage øiva followed him and sat under the tree. From that day onwards øiva came to be called Jambunàtha. To this day Jambunàtha sits under the Jambå tree.
     Later, a temple came to be built there under the following circumstances. A controversy arose between Màlyavàn and Puùpadanta, two of the Bhåtagaõas of øiva, as to who cherished more devotion to the Lord. The controversy developed into a quarrel and Puùpadanta cursed Màlyavàn into a spider, and Màlyavàn cursed Puùpadanta into an elephant. Now, when the mutual curse took effect wisdom dawned on both Màlyavàn and Puùpadanta, and they took refuge in the Lord for redemption from the curse. The Lord sent both of them to the Cola country, and after wandering about in different parts of the country both of them came to Jambuke÷vara, and lived there worshipping God. The elephant used to bathe daily in sacred tãrthas, bring holy water in its trunk and make an offering of it to the Lord. As for the spider it wove a net above the head of the Lord. so that dried leaves did not fall on it. The elephant used to daily sweep off the net above the head of the Lord and make his offering of the water thereon. But, the spider would again weave the net. Thus their quarrel continued. One day the spider, in great anger, got into the trunk of the elephant and bit it hard. Due to unbearable pain it smashed its trunk on a granite stone and fell down dead. At this God appeared and blessed both of them. The Lord also said that the sacred spot would come to be known as Tiruvàna-Kovil (àna= elephant; Kovil = temple) in memory of Puùpadanta who had taken the form of the elephant. The spider was told that he would be born in the Cola dynasty and carry on for long years many good acts. Accordingly Màlyavàn was born as the son of øubhadeva, the Cola king and Kamalàvatã, his queen, and ruled the land for many years under the name King Ceïkaõõa. He it was who built the Jambuke÷vara temple. (Tiruvànakkàvu Puràõa).

#<JAMBæKHAöôAVINIRMâöA PARVA># A sub section of Bhãùma Parva, in the Mahàbhàrata. See under Mahàbhàrata.

#<JAMBUMâLä># A Ràkùasa (giant) who was the son of Prahasta. Hanåmàn killed this Ràkùasa in a fight, when he went to Laïkà in search of Sãtà. (Vàlmãki Ràmàyaõa Sundarakàõóa, Sarga 44).

#<JAMBUMâLIKâ># See under Jambuka.

#<JAMBæMâRGA># An ancient holy place. If one visits this place one will attain the fruits of performing the sacrifice of A÷vamedha (horse sacrifice). (M.B. Vana Parva, Chapter 62).

#<JâMBæNADA I># A mountain. The river Ganges flows through the valley of this mountain which is connected with Mahàmeru. (M.B. Vana Parva, Chapter 139, Stanza 16).

#<JâMBæNADA II># A golden mountain which stands in the place called U÷ãrabãja. A King named Marutta performed sacrifice on this mountain. (M.B. Udyoga Parva, Chapter 111, Stanza 23).

#<JâMBæNADA># III. Gold is formed from the river Jambå which flows through Jambådvãpa (the island Jambå). The gold is called Jàmbånada, according to Mahàbhàrata, Bhãùma Parva, Chapter 7, Stanza 26.

#<JâMBæNADA IV># A son of Janamejaya, a King of the dynasty of Påru. (M.B. âdi Parva, Chapter 94, Stanza 56).

#<AMBæNADä># A famous river. (See under Jambådvãpa).

#<JANADEVA># A Janaka King who ruled over Mithilà (øànti Parva, Chapter 218, Verse 3).
     (1) Mahàviùõu, once in the guise of a brahmin, tested the King and pleased with him granted him certain boons. (øànti Parva, Chapter 219).
     (2) None of the 100 àcàryas in his court could answer his questions about salvation satisfactorily. But, Pa¤ca÷ikha, who casually came to the palace advised the King about the means to attain salvation. (øànti Parva Chapter 211).

#<JANAKA>#
     1) %<Genealogy.>% Janaka was descended from Viùõu in the following order:--Brahmà,--Marãci--Ka÷yapa--Vivasvàn--Vaivasvata--Ikùvàku--Nimi--Mithi--Udàvasu--Nandivardhana--Suketu--Devaràta--Bçhadratha--Mahàvãra--Sudhçti--Dhçùñaketu--Harya÷va--Maru--Pratvantaka--Kãrtiratha--Devamãóha--Vibudha--Mahãdhraka--Kãrtiràta--Mahàroman--Svarõaroman--Hrasvaroman--Sãradhvaja (Janaka).
     2) %<Janaka dynasty.>% Daõóa, Vikukùi and Nimi were the three prominent sons of Ikùvàku. The dynasty of Vikukùi earned reputation as the cradle of such powerful Kings as Vikukùi, Kratha, Màndhatà. Tri÷aïku. Hari÷candra, Sagara and Bhagãratha. ørã Ràma also was born in Vikukùi's dynasty. It was Nimi, the younger brother of Vikukùi who founded the Videha dynasty. There is a story about that dynasty getting the name, Videha. Nimi decided to conduct a yaj¤a and requested Vasiùñha to act as high priest at the yaj¤a. Vaùiùñha, who then was busy with the affairs of another yaj¤a asked Nimi to postpone his proposed yaj¤a to a later date. To this Nimi made no answer, and Vasiùñha went away under the impression that his suggestion had been accepted by Nimi. Accordingly, as soon as he got free from other preoccupations Vasiùñha went to Nimi to conduct his yaj¤a. But, Nimi had already performed the Yaj¤a with Gautama as high priest. Enraged at this Vasiùñha cursed Nimi that he should lose his body and become Videha (without body). As the result of the curse Nimi fell down dead. As Nimi had no sons living the èùis churned out of his body a child. As the child was got by mathana (churning) he was named Mithi Janaka. After that all kings born in Mithi's dynasty began using the common name Janaka.
     The actual name of Janaka, father of Sãtà, was øãradhvaja. Mithilà or Mithilàpurã was the city founded by Mithi. From the time of the curse pronounced on Nimi the Kings of that dynasty also came to be known as Videhas, and the country they ruled Videha. (See Nimi). (Devã Bhàgavata, 6th Skandha).
     3) %<Brother of Sãradhvaja.>% Sãradhvaja, the father of Sãtà had a brother called Ku÷adhvaja. While øãradhvaja was the King of Mithilà the King of Sàükà÷ya called Sudhanvan attacked Mithilà. Sãradhvaja killed Sudhanvan in the war and crowned his brother Ku÷adhvaja as the King of Sàükà÷ya. Lakùmaõa's wife ærmilà was Ku÷adhvaja's daughter. Ku÷adhvaja had three daughters called Màõóavã, ærmilà and ørutakãrti. Bharata married Màõóavã and øatrughna married ørutakãrti. (Kamba Ràmàyaõa, Bàlakàõóa; Vàlmãki Ràmàyaõa. Bàlakànda, Canto 71).
     4) %<Birth of Sãtà>% At a time when Sãradhvaja had no issues a girl emerged from the furrows of the ploughed earth, and Sãradhvaja felt the desire to bring up the child as his own daughter. And, a celestial voice, "Oh! Sãradhvaja! it is your own daughter" clinched the issue for the King. That daughter was Sãtà. Sãradhvaja--Janaka--accordingly brought up Sãtà as his own daughter. (Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Cantol 18).
     5) %<Janaka got øaivacàpa. See>% under Jamadagni
     6) %<Janaka and Kahoñaka. See>% under Aùñàvakra.
     7) %<Janaka and Aùñàvakra. See>% under Aùñàvakra.
     8) %<Janaka in Yamaloka.>% King Janaka once, by his yogic powers cast off his physical body. A vimàna (aerial chariot) from Devaloka arrived to carry Janaka's soul there. On his way to Devaloka Janaka approached Kàlapurã where innumerable sinners were being tortured in the various hells. When they breathed the air which had come in contact with Janaka's body, they got much relief from their tortures and the fire of hell now became cool and pleasing to them. When Janaka was about to go away the inmates of hell begged him not to leave them in that condition. He thought to himself thus: "If these beings get some comfort or happiness from my presence I shall surely stay here in Kàlapurã, which will be my svarga (heaven)." Thinking thus, Janaka the most righteous of souls stopped there.
     And then Kàla arrived there to determine suitable punishments to the various kinds of sinners, and seeing Janaka there, asked why he, the most virtuous and the purest of souls, waited there, Janaka explained his reason for standing there and added that he would quit the place only if Kàla released all those people from hell. On hearing Janaka's answer Kàla pointed out to him one by one the sinners who were being tortured in hell and explained things as follows:--"Look here, that fellow there had seduced the wife of his most intimate friend, and that is why he is tied to a red hot iron bar for 10,000 years. After those 10,000 years he would be born in a pig's womb, and when he is born among human beings it would be as a eunuch. The other fellow there forcibly kissed another man's wife, and so he has to be roasted in Raurava hell for hundred years. That other fellow is put into this vessel filled with blood and pus with both his hands cut off as he had stolen other people's property. This fellow did not speak even a word of welcome to a tired and hungry man who sought his hospitality at night. That is why he has been thrown into thick darkness, and there, for a hundred years, he must undergo the additional suffering of wasp-bite. As for this man he had in a loud voice found fault with another man, and this other fellow is his friend who listened to those vilifications attentively. And, that is the reason why both of them have been pushed into this unused well. So, all these people have to suffer for their sins. You, King Janaka, who did only righteous acts will please go away from this accursed place."
     Janaka asked Kàla how those sinners could be released from hell, and Kàla answered that if any good act of the King was transferred to them they could be set free. One early morning Janaka had, with a pure heart, chanted "Ràma, Ràma" and that good act was exchanged for the freedom of the sinners.
     After their release had been effected, Janaka asked Kàla: "You say that only sinners come here. What sin have I committed that I should come here?" Kàla's reply to the question was as follows:--"Oh! King, no one else in the whole world has so much puõya as you have got. But, a small sin you have committed. Once you prevented a cow from eating grass, and, therefore, you had to come up to the gates of hell. Now, that sin has been atoned for. So you may go to svarga." Janaka saluted Kàla and in the divine vimàna went to Heaven. (Padma Puràõa, Chapters 30 and 31).
     9) %<Artificial Janaka.>% While Sãtà was a captive in Laïkà Ràvaõa, to bring her round, deputed a very clever magician called Marutta to her, disguised as Janaka, her father. And Marutta, in the capacity of her father consoled her and advised her to yield to the wishes of Ràvaõa. But Sãtà did not yield, and the artificial Janaka assumed his original form of Marutta and went away. (Kaüba Ràmàyaõa, Sundara Kàõóa).
     10) %<Other information about Janaka.>% (1) Bhãmasena defeated one Janaka, who was King of Mithilà during the time of the Pàõóavas. (Sabhà Parva, Chapter 30, Verse 13).
     (2) King Janaka was a personification or incarnation of all good qualities. (Vana Parva, Chapter 207, Verse 37).
     (3) Janaka, the father of Sãtà, in his old age renounced his kingdom and became a recluse. (øànti Parva. Chapter 18, Verse 4).
     (4) Once the sage called A÷maka imparted some pieces of advice to Janaka. (See under A÷makopàkhyàna).
     (5) Once in a war between Janaka and a king called Pratardana, the army of Janaka, in the presence of the army of Pratardana stood aghast, and Janaka incited them to fight by showing heaven and hell to them. (øànti Parva, Chapter 99, Verse 4).
     (6) Once in a war with a King called Kùemadar÷ã when victory for Janaka was found to be an impossibility he, as advised by Sage Kàlakavçkùaka gave his daughter to Kùemadar÷ã in marriage. (øànti Parva, Chapter 106, Verse 2).
     (7) Once Màõóavya a great sage put many questions about Tçùõà (desire) to Janaka and he, the great philosopher answered the questions quite satisfactorily (øànti Parva, Chapter 276).
     (8) On another occasion Janaka had a talk with Sage Parà÷ara about the attainment of prosperity and welfare. (øànti Parva, Chapter 296).
     (9) There was a King called Karàla Janaka among the Janaka Kings. Once Vasiùñha gave some good advice to Karàla Janaka. (øànti Parva, Chapters 302308).
     (10) Once a Sage advised a Janaka King called Vasumàn on subjects relating to Dharma. (øànti Parva, Chapter 309).
     (11) Vasumàn Janaka, son of Devaràta put many questions to Yàj¤avalkya and they were answered to the full satisfaction of the King. (øànti Parva, Chapters 310-318).
     (12) The Janaka King called Janadeva had once a discussion with Sage Pa¤ca÷ikha about the means to avoid death. (øànti Parva, Chapter 319).
     (13). There was once a Janaka King called Dharmadhvaja, and Sulabhà, an erudite woman in Mithilà wanted to test the King. By her yogic powers she assumed the form of a very beautiful woman and visited Janaka's palace. She was offered a seat by the King, and seated on the stool she took her soul into the body of Janaka, and the soul entered into a dicussion on philosophic subjects with Janaka. Sulabhà was thus convinced about the unique scholarship of the King and left the palace ashamed about her attempt to test the King. (øànti Parva, Chapter 320).
     (14) øuka, the son of Vyàsa not being fully satisfied by the study of Bhàgavata once visited Janaka at the instance of his (øuka's) father, and Janaka did so easily clear the doubts of øuka, which even Vyàsa had not been able to successfully tackle. (Devã Bhàgavata, 1st Skandha).
     (15) King Janaka did not eat flesh. (Anuֈsana Parva, Chapter 115, Verse 65).
     (16) Dharma, once in the guise of a brahmin imparted many pieces of advice to Janaka. (A÷vamedha Parva, Chapter 32).
     The above facts prove that the Janaka kings, as a rule, were great scholars and philosophers.
     11) %<Synonyms of Janaka.>% Aindradyumni, Daivaràti, Dharmadhvaja, Karàla, Karàlajanaka; Maithila, Mithilàdhipa, Mithile÷vara, Vaideha etc.

#<JâNAKI I># A Kùatriya king who was the rebirth of an asura named Candravinà÷ana. It is stated in Mahàbhàrata, Udyoga Parva, Chapter 4, Stanza 20, that the Pàõóavas had sent to him a letter of invitation to take part in the battle of Bhàrata.

#<JâNAKä II># See under Sãtà.

#<JANALOKA># One of the fourteen worlds. This world is situated three crores of yojanas (leagues) away from Dhruvapada (the region of Dhruva--Pole star) according to Viùõu Puràõa, Aü÷a II, Chapter 7).

#<JANAMEJAYA I># A famous King of the Solar dynasty
     1) %<Genealogy.>% Descended from Viùõu thus:--Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Suhotà-Gala-Garda-Suketu-Bçhatkùetra-Hasti-âjamãóha-èùa-Saüvaraõa-Kuru-Jahnu-Suratha-Vidåratha-Sàrvabhauma-Jayatsena-Ravyaya-Bhàvuka-Cakroddhata-Devàtithi-èkùa-Bhãma-Pratãca-øantanu-Vyàsa-Pàõóu-Arjuna-Abhimanyu-Parãkùit-Janamejaya.
     2) %<Birth, marriage and accession to throne.>% Janamejaya was the son of Parãkùit by his wife Madravatã. Vapuùñamà, daughter of Suvarõavarman, King of Kà÷ã was Janamejaya's wife. Two sons, øatànãka and øaïkukarõa were born to them. Janamejaya had three brothers called ørutasena, Ugrasena and Bhãmasena. (Devã Bhàgavata, 2nd Skandha; âdi Parva, Chapters 3 and 95).
     3) %<Death of his father.>% Janamejaya's father, Parãkùit ruled the country in a very distinguished manner for sixty years. While once hunting in the forest Parãkùit became very tired and thirsty. While searching for water he came across a Sage named øamãka and asked him for some water. øamãka being engaged in meditation did not hear the King's request. But, the King mistaking the sage's silence for haughtiness threw in anger a dead snake round his neck and went away. But, within seven days of the incident Parãkùit was bitten to death by Takùaka, king of the Nàgas according to the curse pronounced on him by Gavijàta, son of sage øamãka.
     Janamejaya was only an infant at the time of his father's death. So the obsequies of the late king were performed by his ministers. After that at an auspicious time Janamejaya was crowned King. Within a short time he mastered statecraft. Dhanurvidyà was taught by Kçpàcàrya. Very soon he earned reputation as an efficient administrator. He got married in due course. (Devã Bhàgavata, 2nd Skandha).
     4) %<His hatred towards snakes.>% In the course of a talk one day with Janamejaya Uttaïka the sage detailed to him the circumstances of his father's death. Only then did he understand the actual cause of Parãkùit's death, and the information kindled in him intense feelings of revenge not only against serpents but also against the whole serpent dynasty. (Devã Bhàgavata, 2nd Skandha).
     5) %<Sarpasatra. (Serpent yaj¤a).>% Janamejaya sought the advice of priests and ètviks as to how best revenge could be taken against the serpents, and they advised him to perform the great Yaj¤a called Sarpasatra. And, accordingly all necessary arrangements for the Satra were made, and the King began dãkùà (Initiation) for it (to live for a few days under severe routine to prepare the author of the yaj¤a for it). But the priest who made the arrangements looked into signs about the successful conclusion of the yaj¤a and opined that it would be obstructed by a brahmin, and, the King, therefore, ordered strict steps to be taken against the entry of strangers into the Yàga÷àlà.
     And, the Sarpasatra began. High priests wore black clothes, and chanting mantras they made offerings in the sacred fire, and this created a burning sensation in the hearts of serpents. They began, one after another to come and fall into the fire. All varieties of serpents got consumed by the fire thus.
     Sages like Uttaïka, Caõóabhàrgava, øàrïgarava, Vyàsa, Uddàlaka, âtreya, Pramataka, øvetaketu, Nàrada, Devala, Kàlaghaña, øruta÷ravas, Kohala, Deva÷arman, Maudgalya and Samasaurabha acted as ètviks at the Satra. Though almost all the serpents courted death in the fire, Takùaka alone did not come. Fear-stricken he had taken refuge with Indra.
     As the chanting of mantras increased in intensity and volume Vàsuki began to feel the burning sensation. He requested his sister Jaratkàru to find out some means of escape from the Satra, and at the instance of Jaratkàru her son âstãka set out for the palace of Janamejaya to obstruct the Yaj¤a.
     Though the ètviks invoked for a long time Takùaka did not appear. Enraged at his absence, Uttaïka searched for Takùaka with his divine eyes and found him seated on the throne of Indra along with him, who had given him (Takùaka) asylum. This challenge of Indra kindled the wrath of Uttaïka all the more, and he invoked Indra, Takùaka and Indra's throne too so that all of them might together come and fall into the fire. And, lo! there came the whole lot of them. Only two minutes more and all of them would be reduced to ashes.
     By now âstãka, the son of Jaratkàru had arrived at the Yaj¤a ÷àlà. Janamejaya received the young Sage with all respect and promised to grant his desire whatever that be. âstãka's demand was that the Sarpa Satra should be stopped. Though Janamejaya was not for stopping the yaj¤a, he was reminded of his promise to grant any desire of âstãka and the latter insisted on the stopping of the Satra. Janamejaya stopped it. âstãka blessed that the serpents which had died at the Satra would attain salvation. (âdi Parva, Chapters 52-58; Devã Bhàgavata, 2nd Skandha).
     6) %<Listens to the Bhàrata story.>% While the Sarpa øatra was being conducted Vyàsa came over there and related the whole story of the Mahàbhàrata at the request of Janamejaya. (âdi Parva, Chapter 60).
     7) %<Saramà's curse.>% Janamejaya along with his brother once performed a yaj¤a of long duration at Kurukùetra. While the yaj¤a was going on, a dog (son of Saramà the bitch of the Devas) came there. The three brothers of Janamejaya beat the dog which returned to its mother, Saramà, crying. The mother asked him whether he had done anything to deserve the beathing, and he answered thus: "No, mother, I had done nothing wrong. I did not lick the havis, nor did I even look at it." Hearing her son's reply Saramà in deep anguish, went to Kurukùetra and questioned Janamejaya as to why her innocent son was beaten by his brothers. Neither he nor his brothers replied to Saramà, and she cursed Janamejaya that he would be subjected to adçùñaphala (unforeseen results). This curse upset Janamejaya so much that after the Sarpa Satra was over and on his return to Hastinàpura he made a search for a Purohita (priest) competent enough to redeem him from his sins, and at last he invited Soma÷ravas, son of the great sage øruta÷ravas to be his Purohita, and thus did Soma÷ravas become the priest of Janamejaya (âdi Parva, Chapter 3).
     8) %<Successors of Janamejaya.>% Janamejaya had two sons, Candràpãóa and Suryàpãóa by his wife Kà÷yà. Hundred sons, experts in archery, were born to Candràpãóa. The eldest of them, Satyakarõa, ruled the country after Janamejaya. Satyakarõa had a son called øvetakarõa to whom was born a son called Ajapàr÷va by his wife Yàdavã, the daughter of Sucàru. (Bhaviùya Parva, Chapter 1).
     9) %<Other Information>%
     (1) Janamejaya defeated the King of Takùa÷ilà and subjugated the country. âdi Parva, Chapter 3, Verse 20).
     (2) The Sage called Veda was the preceptor of Janamejaya. (âdi Parva, Chapter 3, Verse 82).
     (3) After the Sarpa Satra, Janamejaya performed an A÷vamedha yaj¤a at which Vyàsa delivered a lengthy discourse on life and salvation. As Janamejaya said that if he were to believe the words of Vyàsa his dead father Parãkùit should be shown to him. Vyàsa brought Parãkùit down from Svarga and showed him to his son. On the occasion were also present sage øamãka and his son øçïgã. (â÷ramavàsika Parva, Chapter 35)
     10) %<Life time of Janamejaya.>% The great war at Kurukùetra was fought in 3138 B.C. (See under Mahàbhàrata) After the war was over the Pàõóavas ruled the country for 36 years. Vyàsa took three years to compose the Mahàbhàrata. According to the Mahàprasthànika Parva the Pàõóavas set out for the forest after handing over the government to Parãkùit, who ruled the country for sixty years. From the above facts it becomes evident that Janamejaya became king in 3042 B.C.
     11) %<Synonyms of Janamejaya.>% Bhàrata, Bharata÷àrdåla, Bharata÷reùñha, Bharatàóhya, Bharatarùabha, Bharatasattama, Kaurava, Kaurava÷àrdåla, Kauravanandana, Kauravendra, Kauravya, Kuru÷àrdåla, Kuru÷reùñha, Kurådvaha, Kurukula÷reùñha, Kurukulodvaha, Kurunandana, Kurupravãra, Kurupuïgavàgraja, Kurusattama, Pàõóava, Pàõóavanandana, Pàõóaveya, Pàrãkùita, Pauravya etc.

#<JANAMEJAYA II># One Janamejaya, a prominent member of Yamaràja's assembly is referred to in the âdi and Sabhà Parvans of the Mahàbhàrata. This Janamejaya had once been defeated by Màndhàtà. (Droõa Parva, Chapter 62, Verse 10). He conquered the world within three days. (øànti Parva, Chapter 234).

#<JANAMEJAYA III># A Kùatriya King who was Krodhava÷a, the Asura, reborn. He was killed by Durmukha, the son of Dhçtaràùñra. (Karõa Parva, Chapter 6, Verse 19).

#<JANAMEJAYA IV># A prince born to King Kuru by his wife called Vàhinã. (âdi Parva, Chapter 94, Verse 51).

#<JANAMEJAYA V># Another King born in the dynasty of Parãkùit. He had a son called Dhçtaràùñra. (øànti Parva, Chapter 150, Verse 3). He once committed brahmahatyà (sin of killing a brahmin) and so had been forsaken by his subjects. So he had to take to the forest. His search for means to get rid of the sin took him at last to sage Indrota, who made him perform A÷vamedha yaj¤a. Thus, he got redemption from the sin and he became Indrota's disciple also. (øànti Parva, Chapters 150-153).

#<JANAMEJAYA VI># A son of King Kuru by his wife, Kausalyà. He is also known as Pravãra. The King had a son called Pràcinvàn by a noble lady called Anantà of the Madhu Dynasty. (âdi Parva, Chapter 95).

#<JANAMEJAYA VII># A serpent who attends the council of Varuõa. (M.B. Sabhà Parva, Chapter 9, Stanza 10).

#<JANAMEJAYA VIII># A King born in the family of Nãpa. (M.B. Udyoga Parva, Chapter 174, Stanza 13).

#<JANAMEJAYA IX># A King who had been of help to Yudhiùñhira. He fought with Karõa. This Janamejaya was the son of King Durmukha. (M.B. Droõa Parva, Chapter 23; Karõa Parva Chapter 49).

#<JâNAPADä A># celestial maid. This celestial maid was sent by Indra to hinder the penance of the hermit øaradvàn and the moment the hermit saw this celestial beauty seminal discharge occurred to him. Kçpa and Kçpã were born from that semen. (M.B. âdi Parva, Chapter 129).

#<JANâRDANA I># A synonym of Mahàvãùõu (ørã Kçùõa). Because he made the Dasyus (Asuras--demons) tremble, ørã Kçùõa was called Janàrdana.
     "He, who has lotus as his seat, who is eternal, imperishable and unchangeable, he who has all these attributes is Puõóarãkàkùa (lotus-eyed) and he who makes the Asuras tremble is Janàrdana." (M.B. Udyoga Parva, Chapter 70, Stanza 6).

#<JANâRDANA II># See under ôibaka.

#<JANASTHâNA># This is a part of the forest Daõóaka, which lies in the basin of the Godàvarã. ørã Ràma had lived in this forest with Sãtà and Lakùmaõa for a long time during the period of his forest-life. It was at this place that ørã Ràma killed fourteen thousand Ràkùasas (giants) such as Khara Dåùaõa, Tri÷iras and others. (M.B. Dàkùiõàtya Pàñha, Sabhà Parva, Chapter 38). Màrãca allured Sãtà and Ràvaõa kidnapped her in this place. (M.B. Vana Parva, Chapter 147). øårpaõakhà tried to attract ørã Ràma and Lakùmaõa, and her nose etc, were cut off, in this forest. It was in this place that ørã Ràma cut off the head of a Ràkùasa (demon) and threw it away. That head fell in the lap of a hermit called Mahodara. (M.B. øalya Parva, Chapter 39). Janasthàna is regarded as a holy place. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 29, that those who stay in this place and take bath in the Godàvarã will acquire imperial prosperity.

#<JâNDAKâRA># One of the eighteen Vinàyakas, who stay near the Sun. In chapter 16 of the øàmbhava Puràõa it is mentioned that this Jàndakàra is engaged in carrying out the orders of Yama (the god of death).

#<JâðGALA># A country in ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 56).

#<JAðGâRI># A brahmavàdã son (interested in theories about Brahman) of Vi÷vàmitra. (Anu÷àsana Parva, Chapter 4, Verse 57).

#<JAðGHâBANDHU># A sage who was a member of Yudhiùñhira's assembly. (Sabhà Parva, Chapter 4, Verse 16).

#<JANTU>#
     1) %<General information.>% A King of the Påru dynasty. It is mentioned in Agni Puràõa, Chapter 278, that he was the son of the King Somaka and father of the King Vçùatanu.
     2) %<Jantu born again.>% Somaka had hundred wives. But only one of them gave birth to a child. That child was Jantu. He was a pet of all the hundred wives. Once Jantu was bitten by an ant. All the hundred queens began crying and shouting and all ran to him. Hearing the tumult in the women's apartment of the palace, the King and the minister ran to that place. When the tumult was over the King began to think. "It is better to have no sons at all, than to have only one son. There are hundred queens. But none of them bears a child. Is there a solution for this?"
     At last the King summoned his family-priests and consulted them. The decision of the priests was that if the King should sacrifice his only son, then all his wives would become pregnant and all would give birth to children, and that among the sons thus born, Jantu also would be reborn. The mother of Jantu did not look at this project with favour. "How can we be sure that Jantu also will be there among the sons to be born, after his death?" She was worried by this thought. The priests consoled her and said that there will be a golden mole on the left flank of Jantu. Finally the mother agreed to their plan. Sacrificial dais was arranged. Sacrificial fire for holy offerings was prepared. The priests tore the child into pieces and offered them as oblation in the fire. When the sacrifice was finished, all the hundred queens became pregnant. Each of them gave birth to a child. As the priests had predicted, there was a golden mole on the left flank of the child delivered by the mother of Jantu. (M.B. Vana Parva, Chapters 127 and 128).

#<JâNUJAðGHA># A King who is fit to be remembered every morning and evening. Mention is made about this King in Mahàbhàrata, Anu÷àsana Parva, Chapter 165, Stanza 69.

@<[Page 348a]>@

#<JAPA(S)># A group of Gods (devas) of the third Manvantara (age of Manu). In that Manvantara the Manu was Uttama, Indra was Su÷ànti, and the Devagaõas (groups of gods) were Sudharmas, Satyas, Japas, Pratardanas, and Va÷avartins, the five groups, each consisting of twelve members. (See under Manvantara).

#<JâPAKA># A Bràhmaõa who was constantly engaged in uttering Gàyatrã. Jàpaka was ordered to go to hell because certain mistakes were detected in the uttering of Gàyatrã. But Devã Sàvitrã intervened. She appeared before him and gave him heaven. This Jàpaka was a contemporary of Ikùvàku. (M.B. øànti Parva, 3 Chapters from 197).

#<JARA># A forester. It was this forester who shot an arrow at ørã Kçùõa and killed him mistaking him for an animal. (See under ørã Kçùõa).

#<JARâ># A harpy (Ràkùasã). Though she was a harpy she loved human beings. It is believed that if the picture of Jarà and her children is placed in the house and venerated, there will be no haunting of any other kinds of demons.
     The figure of Jarà was sculptured on the wall of the Palace of Bçhadratha, the King of Magadha, and was being worshipped. Because the King worshipped her, she had been looking forward to an opportunity to reward the King. Bçhadratha had married two daughters of the King of Kà÷ã. They were twin sisters. For a long time they remained childless. The King was very sorry, and went to the forest with his wives. He saw the hermit Kakùãvàn or Caõóakau÷ika, the son of Gautama and requested that a son should be born to him. The hermit was sitting in meditation under a mango tree and a mango fell on his lap. The hermit took it and by prayer and meditation he invoked divine power into it and gave it to the King. The King divided it into two and gave it to his wives. The queens became pregnant and the three returned joyously.
     In due course both delivered. But each of them gave birth to only half of a child. The horrified queens took the uncouth figures outside the palace and left them there. Jarà was watching this. She ran to the spot and placed the two portions together. Instantly it became a child of proper form. Hearing the cry of the child the mothers came out. Jarà appeared there and placed the child before the King Bçhadratha. As desired by Jarà the child was named Jaràsandha because he was joined together by Jarà. This child grew up and became the notorious King Jaràsandha of Magadha. (M.B. Sabhà Parva, 3 Chapters from 17).
     It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 182, Stanza 12 that when Arjuna fought with Jaràsandha this harpy had been staying in the weapon of Jaràsandha and was killed in that fight.

#<JARATKâRU I># A hermit who is Puràõically famous.
     1) %<Birth.>% This hermit was born in a Bràhmaõa dynasty known as Yàyàvaras. He was the only son of Yàyàvaras. (M.B. âdi Parva, Chapter 13).
     2) %<The name Jaratkàru.>% The meaning of the name Jaratkàru is given in Bhàùàbhàrata, âdã Parva, Chapter 40, as follows:--
     "Jarà is consumption, Kàru is dàruõa (awful). By and by his body became hard and awful and by penance he made his body to wear out, and so he got the name 'Jaratkàru'." By means of penance he made his body lean and worn out and so got the name Jaratkàru.
     3) %<Marriage.>% The calm and abstemious Jaratkàru remained unmarried for a long time. One day he happened to meet with his Manes. They were holding on to a grass and were about to fall into hell, and a rat was cutting the root of the grass which was their only hold. The moment the root is severed all the Manes would fall into the deep ravine of hell. It was at this juncture that Jaratkàru, met his Manes. The moment they saw him they said, "See Jaratkàru, we are your Manes. We have to obtain, heaven, life, contentment and happiness by the good deeds of your son. So go and get married quickly."
     At first he did not like the talk about marriage. Still, in order to procure heaven for his ancestors he agreed to get married. But he made a condition that the name of the bride also should be Jaratkàru and she should be given to him as alms. Saying these words, he walked away along the forest.
     News reached the ears of Vàsuki, the King of the Nàgas (serpents) that the hermit Jaratkàru was wandering through the forests calling out that somebody should give him as alms a damsel named Jaratkàru. Vàsuki had a sister. Jaratkàru was her name. Vàsuki decided to give her to the hermit Jaratkàru. She was adorned with costly garments and ornaments and was taken to the hermit Jaratkàru. Jaratkàru said:--
     "Hear my condition, I will not cherish her if she causes displeasure to me. If she does so I will send her away instantly."
     On condition that if she did anything displeasing to him he would leave her at once, the hermit Jaratkàru married Jaratkàru the sister of Vàsuki. (Devã Bhàgavata, Skandha 2; Mahàbhàrata, âdi Parva, Chapters 13 and 47).
     4) %<Leaves his wife.>% Jaratkàru lived in the hermitage with her husband looking after him with love and loyalty. One day the hermit was sleeping with his head on the lap of his wife. Though it was sunset the hermit slept on. It was time for the evening worship of the hermit. If he is aroused he will get angry. The wife was in a difficult situation. Anyhow she aroused her husband. The hermit got up full of anger and shouted, "You have hindered my sleep, you wicked woman and teased me. So from today you are not my wife. I am going away."
     She begged him for pardon with tears. But without paying any heed to the entreaties of his pregnant wife, he left her.
     The helpless Jaratkàru gave birth to a son named âstãka who later stopped the famous sacrifice, Sarpa Satra meant for killing the serpents. (M.B. âdi Parva, Chapter 47). See under Jaratkàru II.

#<JARATKâRU II>#
     1) %<General information.>% It occurs in Devã Bhàgavata, Skandha 9, about Jaratkàru, the sister of Vàsuki and the wife of hermit Jaratkàru as follows. This devã (goddess) is the daughter of Prajàpati Ka÷yapa, born from his mind. So she got the name Manasàdevã (goddess born from mind). Some think that she got the name Manasàdevã because she is the deity of mind. There are some who imagine that she got the name Manasàdevã because she held ørã Kçùõa Paramàtman (the Supreme Spirit) firmly in her mind. This devã had been meditating upon ørã Kçùõa Paramàtmà for three yugas (world-ages) She is known by twelve names.
     (1) %<Jaratkàru.>% Manasàdevã had been performing penance, and meditating upon ørã Kçùõa Paramàtman for three complete yugas and her garments and body were worn out. So Kçùõa gave her the name Jaratkàru.
     (2) %<Jagadgaurã.>% Because she was comely and beautiful and of fair complexion and was worshipped all over the world, she got the name Jagadgaurã.
     (3) %<Manasà.>% Because she was born from the mind of Ka÷yapa, the name "Manasà" was given to her.
     (4) %<Siddhayoginã.>% As the fruits of her Tapas (penance), she got the attainments of Yoga (meditation, devotion, contemplation and other ways of union with the Universal Soul) and so she was given the name Siddhayoginã.
     (5) %<Vaiùõavã.>% Because she had constant devotion to Mahàviùõu she was called Vaiùõavã.
     (6) %<Nàgabhaginã.>% Because she was the sister of Vàsuki the King of the Nàgas, she got the name Nàgabhaginã. (Sister of Nàga).
     (7) %<øaivã.>% As she was a disciple of øiva she got the name øaivã.
     (8) %<Nàge÷vari.>% Because she saved the Nàgas (serpents) from the Sarpasatra (sacrifice for killing the serpents) of Janamejaya the son of the King Parãkùit, she got the name Nàge÷varã.
     (9) %<Jaratkàrupriyà.>% Because she became the wife of the hermit Jaratkàru she was called Jaratkàrupriyà.
     (10) %<âstikamàtà.>% Because she was the mother of the hermit âstãka she got the name âstãkamàtà.
     (11) %<Viùahàrã.>% Because she was the goddess who destroyed poison, she was known by the name Viùahàrã.
     (12) %<Mahàj¤ànavatã.>% Since she had the attainments of vast knowledge, yoga and the power of bringing the dead to life, she was given the name Mahàj¤ànavatã.
     2) %<Birth.>% Once the serpents became a plague to the men of the earth and they all went to Prajàpati Ka÷yapa and made their complaints. Ka÷yapa and Brahmà consulted each other and at the instruction of Brahmà Ka÷yapa created several Mantras (spells and incantations) and Manasàdevã from his mind as the deity of these spells.
     3) %<Power of her tapas (penance).>% When she was very young she went to Kailàsa and performed penance to Parama÷iva for a thousand years. At last øiva appeared before her and gave her the divine knowledge, and taught her the Sàmaveda. He gave her the divine ørã Kçùõa mantra (a spell) called 'Aùñàkùarã' and the ørã Kçùõa Kavaca (the armour of Kçùõa) called Trailokyamaïgala' and taught her how to use them in worship. Wearing this armour and using the spell she performed penance in Puùkara, meditating upon ørã Kçùõa Paramàtmà, for three yugas (world ages). At the end of this period ørã Kçùõa Paramàtmà appeared before her and gave her all the boons she wanted. ørã Kçùõa said that all over the world she would be worshipped and that she had power to give boons to her worshippers.
     4) %<Marriage and rejection.>% Ka÷yapa gave his daughter Manasàdevã in marriage to Jaratkàru, a hermit. As they were living in the hermitage, once the hermit slept with his head on the lap of his wife. Seeing the setting sun she aroused her husband. The hermit became angry and decided to reject her. She thought of the Devas, who instantly arrived. Brahmà argued that it was not meet and right to reject his wife before a child was born to her. The hermit touched the groin of his wife and prayed and with the power of yoga (meditation, contemplation etc.) she became pregnant. The son born to her is the famous hermit âstãka.
     After giving birth to âstãka she went to Kailàsa, where Parame÷vara and Pàrvatã received her.
     5) %<The mantra (incantation) of worship.>% To get the attainment of Manasàdevã one has to utter the spell (mantra) "Oü Hrãü-ørãm-Klãü-Aiü-Manasàdevyai svàhà" five lakh times. He who has got the attainment of this mantra as given above will be equal to Dhanvantari (the physician of the Gods) and to him poison will be Amçta (ambrosia). This goddess could be invoked into a secluded room on the day of Saïkrànti (Transit of the Sun). If offerings of oblations and worship are carried on, he would be blessed with children, wealth and fame.

#<JARâSANDHA I># A terrible King of Magadha.
     1) %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyati-Rahovàdi-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Suhotà-Gala-Garda-Suketu-Bçhatkùeñra-Hasti-Ajamãóha-èùa-Saüvaraõa-Påru-Sudhanvà-Cyavana-Kçti-Vasu-Bçhadratha-Jaràsandha.
     2) %<Birth.>% Jaràsandha was created by joining together two halves of a child, by a giantess called Jarà, and so this child got the name Jaràsandha. (For detailed story see under Jarà).
     3) %<The first battle with ørã Kçùõa.>% Asti and Pràpti, the two wives of Kaüsa, were daughters of Jaràsandha. When ørã Kçùõa killed Kaüsa, the two daughters went to their father and shed tears before him. Jaràsandha became angry and with a mighty army surrounded the city of Mathurà. A fierce battle was fought between Jaràsandha and Kçùõa. At last Balabhadraràma caught hold of Jaràsandha and was about to kill him, when an ethereal voice said that Balabhadraràma was not the person to kill Jaràsandha. Accordingly Ràma and Kçùõa set Jaràsandha free. (Bhàgavata, Skandha 10).
     4) %<Other information.>%
     (1) It is mentioned in Bhàgavata, Skandha 10, that Jaràsandha was the teacher too, of Kaüsa.
     (2) Jaràsandha had four sons, Soma, Sahadeva, Tårya and Srutà÷ru of whom Sahadeva became King of Magadha, after the death of Jaràsandha.
     (3) Mention is made in Mahàbhàrata, âdi Parva, Chapter 185, that Jaràsandha had been present at the Svayaüvara (marriage) of Pà¤càlã.
     (4) Once there arose a battle between Jaràsandha and Kaçõa, in which Jaràsandha was defeated and so he made a treaty with Karõa. (M.B. øànti Parva, Chapter 5, Stanza 6).
     5) %<The death of Jaràsandha.>% The enmity between ørã Kçùõa and Jaràsandha was life-long. These two mighty powers confronted each other eighteen times. ørã Kçùõa decided to kill Jaràsandha, the King of Magadha, in a duel. Once ørã Kçùõa with Arjuna and Bhãma, reached the city of Magadha in the guise of Bràhmaõas. They started from the kingdom of Kuru travelled through Kurujàïgala and passed by Padmasaras and Kàlakåña, visited the holy. places of Gaõóakã, Mahà÷oõà, Sadànãrà and such others, crossed the river Sarayå and reached the opposite bank. Then they travelled through the countries of East Kosala and Mithilà. Touring through the countries they crossed the rivers Carmaõvatã, Gaïgà and øoõa. Wearing matted hair and barks of trees they reached Girivraja, the capital city of Magadha. There were three big drums, which were used only on special occasions. The hide of elephant was used for making them.\<*>\ Seeing all these sights they reached the presence of Jaràsandha, who welcomed them with necessary formalities and talked with them. But they kept silence. At last ørã Kçùõa told him that his two friends were having the vow of silence, which would terminate only at midnight. So the King left them in the sacrificial hall and went to the palace. He came to them at midnight and asked them who they were. ørã Kçùha revealed to him that they were Kçùõa, Bhãma and Arjuna, who had come to fight a duel with Jaràsandha, who had unreasonably put many innocent Kings in dungeon, and challenged him to select any one of them for duel. Jaràsandha, trembling with fury, selected Bhãma. In that duel Jaràsandha was killed. (M.B. Sabhà Parva, 3 Chapters from 20).
     6) %<Names given to Jaràsandha.>% Bàrhadratha, Màgadha, Magadhàdhipa and Jaràputra are some of the names used in the Mahàbhàrata by Vyàsa as synonyms of Jaràsandha.
\<*) See under Bçhadratha IV to know about the sound of this big drum.>\

#<JARâSANDHA II># (øatrusaha). One of the hundred sons of Dhçtaràùñra. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 137, Stanza 30 that this Jaràsandha was killed by Bhãmasena.

#<JARâSANDHA III># In Karõa Parva of the Mahàbhàrata, Chapter 5, Stanza 30, we see a King Jayatsena who fought on the side of the Kauravas and had been killed by Abhimanyu. The father of this King Jayatsena was one Jaràsandha, a Kùatriya of Magadha.

#<JARâSANDHAVADHAPARVA># A sub-section of Sabhà Parva, of the Mahàbhàrata. This sub-section comprises of Chapters 20 to 24 of Sabhà Parva.

#<JARâYU># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 43, Stanza 19).

#<JARITâ># A mother bird with four young ones, who suffered much in the burning of the forest Khàõóava. (For detailed story see under Khàõóavadàha, Para 8).

#<JARITâRI># A son of the mother bird Jarità. (See under Khàõóavadàha, Para 8).

#<JARJARâNANâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 19).

#<JARTIKA># A tribe of Vàhikas. They are considered to be the lowest of the tribes. (M.B. Karõa Parva, Chapter 44, Stanza 10).

#<JâRUDHI># A country in ancient India. (M.B. Sabhà Parva, Chapter 38).

#<JâRæTHä># An ancient city. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 12, Stanza 30, that ørã Kçùõa, with his friends âhuti and Kratha defeated øi÷upàla, Jaràsandha, øaibya and øatadhanvan in this city.

#<JATâDHARA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 61).

@<[Page 350b]>@

#<JâTAKARMâDISAýSKâRA(S)># In the ancient days the people of Bhàrata observed certain social and customary rites immediately after the birth of a child. They were known as Jàtakarmans. Each caste had its own jàtakarmans. They are given below:
     If it is a male child jàtakarman should be done before cutting the umbilical cord. At that time gold is to be rubbed in ghee and honey and the tongue of the child should be touched with it, uttering mantras (spells) (Colloquial name of this rite is giving gold and honey). The child should be named on the tenth or twelfth day after birth, selecting suitable lunar day, good star and auspicious moment. The name should imply prosperity to Bràhmans, might to Kùatriyas, wealth to Vai÷yas and humility to øådras. That is, the word 'øarman' in the case of Bràhmaõa, 'Varman' for Kùatriyas, 'Gupta' for Vai÷yas and 'Dàsa' for øådras, should be added to the name. The names given to girls should be of easy utterance, having clear meaning but not cruel, very beautiful, charming, and propitious avoiding long letters as far as possible. Four months after delivery, the child should be taken out of the room of confinement to see the Sun. On the sixth month the rite of 'Annaprà÷a' (feeding with rice) should be performed. In accordance with hereditary customs the two rites mentioned above may be performed at any time after the third month. For Bràhmaõas and Kùatriyas the ceremony of 'Caula' (tonsure) may be performed at the time of birth or at the age of three. The ceremony of Upanayana (Investiture with the Bràhma string) should be conducted at the age of eight from pregnancy for Bràhmaõas, at the age of eleven from pregnancy for Kùatriyas and at the age of twelve for Vai÷yas. But Upanayana could be performed at the age of five for Bràhmaõas who desire Bràhma-radiance, at the age of six for Kùatriyas who desire might and at the age of eight for Vai÷yas who desire wealth. There is another opinion that Upanayana could be performed up to the age of sixteen for Bràhmaõas and twentytwo for Kùatriyas. Even after the attainment of this age, if this ceremony is not performed, that boy will be considered an out-cast from the mantra (spell) of Gàyatrã, and will have no admittance to the rituals and ceremonies performed by Bràhmaõas and will be known by the name Vràtya (an outcast, uninvested Bràhmaõa). These Vràtyas could not be taught Vedas or be given women as wives.
     Bràhmaõa, Kùatriya and Vai÷ya brahmacàris (celibates) could use the hides of black antelope, spotted deer or goat as upper garment and clothes made of silk thread, flax or wool of sheep or red leopard. To tie round the waist, Bràhmaõas have to make belts out of Mu¤ja (grass), Kùatriyas, out of Mårva (grass) and Vai÷yas out of flax. When these are not available, Bràhmaõas may use Ku÷a grass, Kùatriyas ¤ànal grass and Vai÷yas Darbha grass called balbaja to make belts of customary three darns or five darns with a knot. A celibate should have a stick. For Bràhmaõas the stick should be made of Bilva (Aegle marmelos) or "palà÷a" (butea frondosa) and for Kùatriyas, of banyan or blackwood. (Mimosa catechu) and for Vai÷yas, of Dillenia speciosa (Uka tree) or fig tree. For Bràhmaõas the stick should reach up to the top of the head, for Kùatriyas up to the forehead and for Vai÷yas up to the nose. Before going for alms, the celibate should take his stick, bow before the sun, go round the fire and only then set out. The alms received should be offered to the teacher as oblation, then he should turn to the east and wash hands and mouth and eat it. Bràhmaõas should wear the upper garment or their sacred thread (Yaj¤asåtra) on the left shoulder and under the right arm and then it is called 'Upavãta'; if it is on the right shoulder and under the left arm it is called "Pràcãnàvãta" and if it is round the neck it is called "Nivãta".
     These Jàtakarmans may be done for the female child also at the stipulated times by tantras, without reciting mantras, for the purification of the body. The rituals performed without reciting Vedamantras (spells) are called tantras. For women marriage is to be considered as Upanayana, looking after the needs of husband to be considered as learning at the house of the teacher, and housekeeping as samidàdhàna (gathering fuel of Butea frondosa). (Manusmçti, Chapter 2).

#<JAòâLIKâ># A female attendant of Skanda. (øalya Parva, Chapter 46, Verse 23).

#<JAòâPâòHA># See under Ghanapàñha.

#<JâTARæPAøILA># A mountain. This mountain stands in a place having an area of thirteen yojanas, on the opposite shore of the sea where the water-creatures fall with tremendous cry at the mouth of the submarine fire (Baóavàgni). The monkeys sent by Sugrãva to search for Sãtà, made a search in this mountain also. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 40, Stanza 50).

#<JAòâSURA I># A King, who was a member of Dharmaputra's assembly. (Sabhà Parva, Chapter 4, Verse 24).

#<JAòâSURA II># A Ràkùasa, Jañàsura, disguised as a brahmin lived with the Pàõóavas in the forest. His aim was to carry off Pà¤càlã and the arrows of the Pàõóavas as and when he got an opportunity for it. One day taking advantage of Arjuna's absence Bhãma was out ahunting) Jañàsura caught hold of the others as also the arrows and ran away with them. Sahadeva alone managed to slip away from his clutches. Dharmaputra pledged his word that Jañàsura would be killed before the sunset. Hearing all the hubbub (Bhãma hurried to the scene, killed the Asura and saved his brothers and Pà¤càlã from difficulties and danger. (Vana Parva, Chapter 157).

#<JAòâSURA III># This Jañàsura had a son called Alambuùa who was killed by Ghañotkaca in the great war. (Droõa Parva, Chapter 174).

#<JAòâSURA PARVA># A sub-Parva of Mahàbhàrata. (See under Mahàbhàrata).

#<JâTAVEDA (S)># Three sons of Puråravas, born from Agni (fire). They are called the Jàtavedas. (Bhàgavata, Skandha 9).

#<JAòâYU># A bird famous in the Puràõas.
     1) %<Genealogy.>% Descended from Viùõu as follows, Brahmà--Marãci--Ka÷yapa--Aruõa--Jañàyu.
     2) %<Birth.>% Two sons called Sampàti and Jañàyu were born to Aruõa. Their mother, a bird, was øyenã. øyenã, wife of Aruõa, delivered two children, Sampàti and the great Jañàyu (âdi Parva, Chapter 66, Verse 71). "Know that I am the son of Aruõa and Sampàti is my elder brother. My name is Jañàyu, and I am the son of øyenã." (Vàlmãki Ràmàyana, Canto 14, Verse 32). But, according to Kamba Ràmàyaõa, the name of the mother of Sampàti and Jañàyu was Mahà÷vetà. (Kiùkindhà Kàõóa). Perhaps, øyenã was also known as Mahà÷vetà.
     3) %<Jañàyu flies towards Sårya.>% Sampàti and Jañàyu, once under a bet flew up towards the sun. Jañàyu outflew Sampàti, and in the exuberance of youth entered Sårya's orbit at noon time with the result that, due to the excessive heat his wings were scorched. At this Sampàti, to save his brother, flew up higher than Jañàyu and spread out his wings like an umbrella over Jañàyu with the result that Sampàti's wings were burnt, and he fell down somewhere on the Vindhya mountains. He spent the rest of his life under the protection of a sage called Ni÷àkara who was performing penance on the mountains. After their tragic meeting in Såryamaõóala Sampàti and Jañàyu never again met in their life. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Chapter 58; Kamba Ràmàyaõa, Kiùkindhà Kàõóa).
     4) %<Fought with Ràvaõa.>% Jañàyu clashed with Ràvaõa, who was carrying away Sãtàdevã in his vimàna, and in the fierce fight that they fought in the air, Ràvaõa cut off Jañàyu's wings and thus felled him on the earth, almost dead. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Chapter 51).
     5) %<Death.>% Ràma and Lakùmaõa during their search in the forest for Sãtà came upon Jañàyu lying without wings almost dead and reciting Ràma's name. Jañàyu described to Ràma how Ràvaõa had carried away Sãtà and how he had tried to stop him and fought with him. After giving this account he died. Ràma and Lakùmaõa lit a fire and cremated Jañàyu. The great bird's soul attained salvation. (Kamba Ràmàyaõa).

#<JAòä># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 61).

#<JâTI># See under Càturvarõya.

#<JAòILA># The name assumed by øiva when he played the part of a Brahmacàrin. Pàrvatã began rigorous penance to obtain øiva as her husband, and øiva visited her disguised as Jañila, a brahmacàrin to test her. (øiva Puràõa, øatarudrasaühità).

#<JAòILA># A righteous and generous woman who was born in the Gautama dynasty. She once sought the help of the saptarùis. (âdi Parva, Chapter 195; also See under Gautamã II).

#<JâTISMARA># A holy bath. It is mentioned in the Mahàbhàrata, Vana Parva, Chapter 84, Stanza 128 that the body and mind of the person who bathes in this tãrtha (bath) will become pure.

#<JâTISMARAHRADA># A holy place. In the Mahàbhàrata, Vana Parva, Chapter 85, Stanza 3, mention is made that if a man gives alms at this holy place, he will be able to remember his previous birth and life.

#<JâTISMARAKäòA># A worm which got emancipation through the advice of Vyàsa. Once while Vyàsa was roaming about in the country, by chance he saw this worm. It was running through the road, seeing a cart coming very fast. Vyàsa stopped it and asked, "What are you running from?" The worm replied that he was running in fear that the wheel of the cart coming from behind might crush him. In the previous birth this worm was a øådra. Jealousy, resentment, arrogance, selfishness etc. were the traits of his character in his previous life. Only twice in his life had he done good deeds. Once he honoured his mother and on another occasion he respected a Bràhmaõa. Because of these two good deeds, in his present life as worm he had the remembrance of his previous life. Vyàsa gave the worm necessary advice. Instantly the worm was crushed under the wheel of the cart.
     In the next rebirth this Jàtismarakãña was born as a Kùatriya King. As he was leading the life of a powerful King he met with Vyàsa. He received advice from the hermit. In his next life he became a Bràhmaõa and finally he attained bliss. (M.B. Anu÷àsana Parva, 3 Chapters from 117).

#<JAòHARA I># A very erudite brahmin scholar in Vedic lore. Jañhara was a prominent figure at the serpent yaj¤a held by Janamejaya. (âdi Parva, Chapter 53, Verse 8).

#<JAòHARA II># A mountain within the ranges of Mahàmeru. On the eastern side of Mahàmeru there exist two mountains called Jañhara and Devakåña, 18,000 yojanas in extent and 2000 yojanas high. On the western side of Meru are the mountains called Pavamàna and Pàriyàtra, on the southern side Kailàsa and Karavãra, and on the northern side Tri÷çïga and Makaragiri. (Devã Bhàgavata, 8th Skandha).

#<JAòHARA III># An urban region in ancient India.

#<JâòHARA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 128).

#<JATUGèHAM># See under Arakkillam (lac palace).

#<JATUGèHAPARVA># A particular section of âdi Parva.

#<JâTUKARöA># An ancient hermit with control over his senses. He was a member of the council of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Stanza 14).

#<JAVA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 75)

#<JAYA I># A son of Dhçtaràùñra. (M.B. âdi Parva, Chapter 63, Stanza 119). He fought with Arjuna at the time of the stealing of cows. (M.B. Viràña Parva, Chapter 54). This Jaya fought with Nãla and Bhãma in the battle of Bhàrata. Bhãma killed him. (Droõa Parva, Chapters 25 and 135).

#<JAYA II># A deva (god). At the time of the burning of the forest Khàõóava, this deva came with an iron pestle to fight with Kçùõa and Arjuna. (M.B. âdi Parva, Chapter 226 Stanza 34).

#<JAYA III># A King in ancient India. He sits in the Durbar of Yama (God of death) and worships him. (Sabhà Parva, Chapter 3, Stanza 15).

#<JAYA IV># A synonym of the Sun. (M.B. Parva, Chapter 3, Stanza 24).

#<JAYA V># The pseudo name taken by Yudhiùñhira at the time of the pseudonymity of the Pàõóavas in the country of Viràña. Bhãma was known as Jayanta, Arjuna by the name Vijaya, Nakula by the name Jayatsena and Sahadeva by the name Jayadbala at that time. (Viràña Parva, Chapter 5, Stanza 35). At that time Pà¤càlã addressed all her five husbands by the name Jaya. (M.B. Viràña Parva, Chapter 23, Stanza 12).

#<JAYA VI># A nàga (serpent) born in the family of Ka÷yapa. (M.B. Udyoga Parva, Chapter 103, Stanza 16).

#<JAYA VII># A warrior who fought on the side of the Kauravas. It is mentioned in the Mahàbhàrata, Droõa Parva, Chapter 156, that both øakuni and this warrior fought with Arjuna.

#<JAYA VIII># A warrior of the country of Pà¤càla. Mention is made in Mahàbhàrata, Karõa Parva, Chapter 56, Stanza 44 that this warrior fought on the side of the Pàõóavas and that Karõa wounded him in the battle.

#<JAYA IX># One of the attendants given to Subrahmaõya by Vàsuki, the King of the Nàgas (serpents). Vàsuki gave Subrahmaõya two attendants named Jaya and Mahàjaya. (M.B. øalya Parva, Chapter 45, Stanza 52).

#<JAYA X># A synonym of Mahàviùõu. (M.B. Anu÷àsana Parva, Chapter 149, Stanza 67).

#<JAYA XI (JAYAVIJAYAS)># They were gate-keepers of Vaikuõñha. As these two sons of devas were engaged in the service of Mahàviùõu guarding the gate, the hermits Sanaka and others came to see Mahàviùõu to pay him homage. Jaya and Vijaya stopped them at the gate. Sanaka got angry and cursed them to take three births on the earth as Asuras (demons). The sorrowful Jaya and Vijaya requested for absolution from the curse. The hermit said that they had to take three births as Asuras and that they would be redeemed by the weapon of Mahàviùõu. Accordingly Jaya and Vijaya were born in the earth as Hiraõyàkùa and Hiraõyaka÷ipu. They were killed by Mahàviùõu. In the second birth they were Ràvaõa and Kuübhakarõa. Mahàviùõu incarnated as ørã Ràma killed them. In the third birth they were øi÷upàla and Dantavaktra. They were killed by ørã Kçùõa, an incarnation of Bhagavàn Viùõu. For further details see under Hiraõyàkùa. Hiraõyaka÷ipu, Ràvaõa; Kuübhakarõa, øi÷upàla and Dantavaktra. After three births Jaya and Vijaya returned to Vaikuõñha. (Bhàgavata, Skandha 7).

#<JAYA XII># Father of the Ràkùasa (giant) Viràdha, who was killed by ørã Ràma at the forest Daõóaka. Viràdha was born to the giant Jaya by his wife øatahradà. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 3).

#<JAYA XIII># The original name of the Mahàbhàrata written by Vyàsa, Many of the scholars are of opinion that Vyàsa was not the author of the whole of the Mahàbhàrata that we see in its present form now. They say that the Bhàrata written by Vyàsa consisted only of eight thousand and eight hundred stanzas. That work was named Jaya. To those eight thousand and eight hundred stanzas Vai÷ampàyana added fifteen thousand, two hundred stanzas and this great book was given the name Bhàrata or Bhàrata saühità (Bhàrata collection). When Såta recited this book to other hermits in Naimi÷àraõya the book had a lakh of stanzas. Henceforward the book was called Mahàbhàrata, (History of classical Sanskrit Literature; Mahàbhàrata, âdi Parva, Chapter 62, Stanza 20).

#<JAYâ># I. A daughter of the hermit Gautama. Gautama had two daughters by his wife Ahalyà named Jayantã and Aparàjità besides Jayà. While Dakùa was performing a yàga, (sacrifice) this Jayà informed Pàrvatã of it. Pàrvatã fell down when she heard that Dakùa had not invited øiva to the sacrifice. øiva got angry at Dakùa's negligence and from his wrath the Bhåtagaõas such as Vãrabhadra and others (attendants of øiva) arose. (Vàmana Puràõa, Chapter 4).

#<JAYâ># II. Wife of Puùpadanta, a gaõa (attendant of øiva). See under Puùpadanta.

#<JAYâ># III. Another name of Pàrvatã. (M.B. Viràña Parva, Chapter 6, Stanza 16).

#<JAYâ IV># A daughter of Dakùa. Two daughters named Jayà and Suprabhà were born to Dakùa. To Suprabhà and Jayà fifty sons each were born. These hundred sons wore various kinds of arrows and such other weapons. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 21).

#<JAYâ V># A maid of Pàrvatã. It is seen in Skanda Puràõa that this Jayà was the daughter of Prajàpati Kç÷à÷va.

#<JâYâ># Wife. The husband enters the wife in the form of semen and takes birth as the foetus and then is born from her as son and so the wife is called Jàyà.
     "patirbhàryàü sampravi÷ya garbho bhåtveha jàyate / jàyàyàstaddhi jàyàtvaü yadasyàü jàyate punaþ" // (manusmçti, chapter 9, stanza 8).

#<JAYA(M) I># The name of an auspicious moment. This has the name Vijayam also. (M.B. Udyoga Parva, Chapter 6, Stanza 17).

#<JAYA(M) II># The name given to the story of Vidulà. See under Vidulà.

#<JAYADBALA># The false name assumed by Sahadeva at the time of the incognito life of the Pàõóavas in the city of Viràña. (M.B. Viràña Parva, Chapter 5, Stanza 35).

#<JAYADEVA I># A Sanskrit poet who lived in the 13th century A.D. He is the author of the play 'Prasannaràghavam'. As far as the story of ørã Ràma is concerned, some changes have been made in this play from that given by Bhavabhåti in his 'Mahàvãracarita'. According to this play ørã Ràma and Bàõàsura both were lovers of Sãtà. The famous work 'Candràloka', a treatise on rhetorical figures, was written by this poet Jayadeva. His most important work is 'Gãtagovinda', the theme of which is the early life of ørã Kçùõa, especially the love between ørã Kçùõa and Ràdhà, which is very touchingly described. This book consists of 12 sargas and each sarga contains 24 octaves. This poet was a devotee of Kçùõa. He used to sing lyrics before the image of Kçùõa while his wife danced according to the beat.

#<JAYADEVA II># See under Du÷÷àsana II.

#<JAYADHVAJA># The fifth of the hundred sons of Kàrtavãryàrjuna. It is stated in Brahmàõóa Puràõa, Chapter 46 that, of the hundred sons of Kàrtavãryàrjuna, øåra, øårasena, Dhiùaõa, Madhu and Jayadhvaja were the mightiest warriors. This Jayadhvaja was the father of Tàlajaïgha.

#<JAYADRATHA I># A mighty warrior King who ruled over the kingdom of Sindhu.
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà--Atri--Candra--Budha--Puråravas-âyus--Nahuùa--Yayàti--Påru--Janamejaya--Pràcinvàn--Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti--Rahovàdi--Raudrà÷va--Matinàra--Santurodha--Duùyanta--Bharata--Suhotra--Suhotà--Gala--Gardda--Suketu--Bçhatkùatra--Hasti--Ajamãóha--Bçhadiùu--Bçhaddhanu--Bçhatkàya--Jayadratha\<*>\
     2) %<Birth and attainment of Boon.>% Jayadratha was born as a result of severe fasts and vows taken by his father. There was an ethereal voice at the birth of Jayadratha, "This child would become a very famous King. The head of him, who puts down the head of this child on the earth would break into a hundred pieces within a moment" His father was filled with joy when he heard this ethereal voice, and so he made Jayadratha King at a very young age and went to Samantapa¤caka to perform penance. (M.B. Droõa Parva, Chapter 146).
     3) %<Marriage.>% It is mentioned in Mahàbhàrata, âdi Parva, Chapter 116, Stanza 17, that Jayadratha married the princess Dus÷alà.
     4) %<Jayadratha and Pà¤càlã.>% From the very beginning Jayadratha was a bitter enemy of the Pàõóavas. It is not difficult to find out the root of this enmity. It is stated in âdi Parva, Chapter 185, Stanza 21 that Jayadratha was present at the svayaüvara of Pà¤càlã. The fact that he did not get Pà¤càlã, might have laid the foundation of this enmity.
     From this moment Jayadratha was looking forward to a chance to carry off Pà¤càlã.
     The forest life of the Pàõóavas began. They wandered through many forests and finally reached the forest, Kàmyaka. Once the Pàõóavas left Pà¤càlã alone in the hut and went to the forest for hunting. Jayadratha came to know of this. He came with his men to the place where the hut stood. At the very first sight of Pà¤càlã, he fell in love with her. He sent Koñikàsya, the King of Trigarta, who was the son of Suratha as a messenger to Pà¤càlã. Koñikàsya told Pà¤càlã about the superior qualities of Jayadratha and requested her to accept Jayadratha, leaving the Pàõóavas. But she rejected his request. The messenger returned to Jayadratha and told him what had happened. Jayadratha himself came in a chariot and tried to entice her. Pà¤càlã did not yield. Jayadratha caught her by force and took her away in his chariot. Dhaumya the priest of the Pàõóavas followed them with tears. Shortly afterwards, the Pàõóavas returned to the hut. They searched for Pà¤càlã here and there. They heard everything from a maid, and instantly followed Jayadratha, whose army confronted the Pàõóavas. The heads of almost all the warriors of Jayadratha fell on the ground. Jayadratha fled from the battlefield. The Pàõóavas followed him and caught him and scourged him. Bhãma shaved his head letting only five hairs to stand on the head. They took him as a prisoner before Dharmaputra. Finally at the instruction of Yudhiùñhira and Pà¤càlã, he was released. (M.B. Vana Parva, Chapters 264 to 272).
     5) %<Other details.>%
     (1) In the sacrifice of Ràjasåya (imperial consecration) performed by Yudhiùñhira, Jayadratha took part as a tributary King. (M.B. Sabhà Parva, Chapter 34, Stanza 8).
     (2) Jayadratha was present at the game of dice between Duryodhana and Yudhiùñhira. (Sabhà Parva, Chapter 58, Stanza 28).
     (3) It was while going to Sàlva to marry a damsel that Jayadratha attacked Pà¤càlã at the forest of Kàmyaka. (M.B. Vana Parva, Chapter 264).
     (4) Feeling ashamed at the result of his attempt to carry off Pà¤càlã, Jayadratha went direct to Gaïgàdvàra and pleased øiva by penance. øiva gave him the boon that he would be able to defeat all the Pàõóavas except Arjuna. (M.B. Vana Parva, Chapter 272).
     6) %<Jayadratha in the battle of Bhàrata.>% In the battle of Bhàrata, which lasted for eighteen days between the Kauravas and the Pàõóavas, Jayadratha took the side of the Kauravas and fought against the Pàõóavas. The part played by him in the battle is given below:--
     On the first day there was a combat between Jayadratha and Drupada. (M.B. Bhãùma Parva, Chapter 45, Stanzas 55 to 57).
     (2) Attacked Bhãmasena. (M.B. Bhãùma Parva, Chapter 79, Stanzas 17 to 20).
     (3) Fought with Arjuna and Bhãmasena. (M.B. Bhãùma Parva, Chapters 113 and 115).
     (4) Engaged in a combat with the King Viràña. (M.B. Bhãùma Parva, Chapter 116, Stanzas 42 to 44).
     (5) Jayadratha and Abhimanyu fought with each other. (M.B. Droõa Parva, Chapter 14, Stanzas 64 to 74).
     (6) Fought with Kùatravarman. (M.B. Droõa Parva, Chapter 25, Stanzas 10 to 12).
     (7) Arjuna vowed that he would kill Jayadratha, who tried to flee from the battle-field when he came to know of this. (M.B. Droõa Parva, Chapter 74, Stanzas 4 to 12).
     (8) He began to combat with Arjuna. (M.B. Droõa Parva, Chapter, 145).
     7) %<The death of Jayadratha.>% When a fierce fight began between Arjuna and Jayadratha, ørã Kçùõa came to Arjuna and said, "Arjuna, there was an ethereal voice at the birth of Jayadratha. The head of the person who puts down the head of Jayadratha on the earth, would be broken into a hundred pieces. So send an arrow in such a way that his head falls on the lap of his father." Hearing this, Arjuna sent an arrow which cut off the head of Jayadratha and the head fell in the lap of Jayadratha's father who had been sitting in deep penance and meditation in Samantapa¤caka. Instantly the father awoke from meditation and stood up and the head of his beloved son, with ear-rings on both ears fell on the earth and the head of the father was broken into a hundred pieces and he died. (Droõa Parva, Chapter 146, Stanzas 104 to 130).
     8) %<The names of Jayadratha.>% Saindhavaka, Saindhava, Sauvãra, Sauvãraja, Sauvãraràja, Sindhupati Sindhuràja, Sindhuràñ, Sindhusauvãrabhartà, Suvãra, Suvãraràùñrapa, Vàrdhakùatri and such other names are used as synonyms of Jayadratha in the Mahàbhàrata.\<*>\
\<*) It is mentioned in Mahàbhàrata, âdi Parva, Chapter 67 that Jayadratha was the son of Bçhatkùatra. After Bharata, Bçhatkùatra was the only famous and mighty emperor. Really speaking Jayadratha was the grandson of Bçhatkùatra. The statement that Jayadratha was the son of Bçhatkùatra only means that he was a descendant of that king.>\

#<JAYADRATHA II># In Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 36 we see another Jayadratha who sits in the durbar of yama (the death-god) and meditates upon him.

#<JAYADRATHAVADHAPARVA># A sub section of Droõa Parva in Mahà Bhàrata. This consists of Chapters 85 to 152 of Droõa Parva.

#<JAYADRATHAVIMOKúAöA PARVA># A sub section of the Vana Parva, in Mahàbhàrata. Chapter 272 is in this section.

#<JAYâNäKA I># A grandson of Drupada. Mention is made in the Mahàbhàrata, Droõa Parva, Chapter 156 Stanza 18, that this Jayànãka was killed by A÷vatthàmà.

#<JAYâNäKA II># A brother of the King of Viràña. (M.B. Droõa Parva, Chapter 158, Stanza 42).

#<JAYANTA I># Son of Indra.
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà--Marãci--Ka÷yapa--Indra--Jayanta. Jayanta was the son born to Indra by his wife øacãdevã. (M.B. âdi Parva, Chapter 112, Stanzas 3 and 4).
     2) %<Jayanta lost one eye.>% During his forest life, ørã Ràma lived with Sãtà and Lakùmaõa on the mountain Citrakåña for some days. Once ørã Ràma, being very tired of walking in the forest fell asleep with his head in the lap of Sãtà. Taking this chance Jayanta came in the shape of a crow and scratched the breast of Sãtà with his claws. Sãtà cried and ørã Ràma woke up and saw Jayanta in the shape of a crow. Ràma got angry and shot the Brahmàstra (a divine arrow) against Jayanta. Fear of life made him fly throughout the whole of the three worlds. Even Brahmà, Viùõu and Mahe÷vara were unable to protect him, All the while the divine arrow followed him. Finally having no go he came and fell at the feet of ørã Ràma. ørã Ràma said that the Brahmàstra could never become futile and so the arrow must hit his right eye. Accordingly the arrow struck at his right eye and thus Jayanta lost his right eye. In Adhyàtma Ràmàyaõa this story is stated with some slight changes. According to Adhyàtma Ràmàyaõa, this incident took place when Sãtà had been drying raw flesh. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, Sarga 38).
     3) %<Jayanta hidden in the ocean.>% After getting the boons Ràvaõa became arrogant and with a big army went to the realm of the gods. Ràvaõa engaged Indra in a fierce battle. In that fight Meghanàda the son of Ràvaõa attacked Jayanta, who swooned and fell down. Immediately Pulomà, the father of øacãdevã, gathered Jayanta in his hands unseen by anybody and hid him in the sea. After the disappearance of Jayanta the battle entered the second stage. Thinking that his son Jayanta had been killed, Indra began to fight with Ràvaõa with more vigour than before. In the battle which followed Meghanàda subdued Indra and made him a captive. Taking Indra and the celestial maids as captives, Ràvaõa and his men went to Laïkà. (Uttara Ràmàyaõa).
     4) %<Jayanta became Bamboo.>% Once Agastya came to Indra's durbar. Indra arranged for the dance of Urva÷ã in honour of Agastya's visit. In the midst of the dance Urva÷ã saw Jayanta before her and she fell in love with him. Consequently her steps went out of beat. Nàrada who was playing his lute called Mahatã went wrong. Agastya got angry and cursed Jayanta and changed him to a bamboo. Urva÷ã was cursed to become a woman with the name Màdhavã. Agastya cursed Nàrada that his lute Mahatã would become the lute of the people of the world. (Vàyu Puràõa).
     5) %<Other information.>%
     (1) In the stealing of the Pàrijàtapuùpa (the flower of a paradise tree) Jayanta fought with Pradyumna the son of ørã Kçùõa and was defeated. (Viùõu Parva Chapter 73).
     (2) Jayanta was defeated by øårapadma, an Asura, in a battle. (Skanda Puràõa, Asura Kàõóa).

#<JAYANTA II># During the time of his life incognito in Viràña the name assumed by Bhãmasena was Jayanta. (M.B. Viràña Parva, Chapter 5, Stanza 35).

#<JAYANTA III># In Mahàbhàrata, Udyoga Parva, Chapter 171, Stanza 11, mention is made about one Jayanta of Pà¤càla.

#<JAYANTA IV># One of the eleven Rudras. (M.B. øànti Parva, Chapter 208, Stanza 20).

#<JAYANTA V># A synonym of Mahàviùõu (M.B. Anu÷àsana Parva, Chapter 149, Stanza 98).

#<JAYANTA VI># One of the twelve âdityas. (M.B. Anu÷àsana Parva, Chapter 150, Stanza 15).

@<[Page 355a]>@

#<JAYANTA VII># One of the ministers of Da÷aratha. The eight ministers of Da÷aratha were Jayanta, Dhçùñi, Vijaya, Asiddhàrtha, Arthasàdhaka, A÷oka, Mantrapàlaka and Sumantra. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 7).

#<JAYANTä I># A holy place on the bank of the river Sarasvatã. There is a tãrtha (bath) here known as Somatãrtha. It is mentioned in the Mahàbhàrata, Vana Parva, Chapter 83, Stanza 19 that those who bathe in this tãrtha would obtain the fruits of the sacrifice of Ràjasåya. (Imperial consecration).

#<JAYANTä II># Daughter of Indra and sister of Jayanta. In Bhàgavata, Skandha 4, there is a story stating how Jayantã was the wife of øukra for ten years.
     øukràcàrya was the teacher-priest of the Asuras (demons). Once the devas (gods) had completely defeated the Asuras. With the intention of procuring new powers from ørã Parame÷vara, øukràcàrya went to Kailàsa. When the penance of øukra became more and more severe the gods and Indra began to be flurried. Indra told his daughter Jayantã to become the servant of øukra and to break his penance somehow or other. Jayantã did not like this procedure of her father. Still she did not like to disobey her father. So she went to Kailàsa and became the attendant of øukra and stayed with him. She served him dutifully and with chastity. She would fan him with plantain leaf. She would prepare cold and fragrant water for him to drink. When the Sun became hotter she would hold her upper garment as an umbrella so that he should be in the shade. She would gather fully ripened good fruits for him to eat. She would gather good variety of darbha grass, cut them into the length of a span and with good flowers she would give them to the hermit for his morning oblations. She would gather soft sprouts and make bed for him and would stand near him fanning till he slept. She would get water ready for him to rinse his mouth when he woke up. Thus she did the work of a dutiful disciple. She did not, in any way by speech or action, try to entice him so that his vow of penance might be broken. She spoke only words which would be pleasing and helpful to him. This continued for thousand years and then Parama÷iva appeared before him and gave the boons he requested for. After that øukràcàrya talked with her. In accordance with her request the hermit øukra allowed her to live with him for ten years as his wife. He gave her a boon that during that period of ten years they both would be invisible to the world. Thus øukràcàrya married Jayantã and they lived in the house very happily for ten years.

#<JAYANTä III># The queen of the King èùabha who was born in the dynasty of King Agnãdhra. Hundred children were born to èùabha of Jayantã (See under èùabha II).

#<JAYAPRIYâ># A female attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 12).

#<JAYARâTA># A warrior who fought on the side of the Kauravas. Bhãmasena killed this warrior, who was a prince of Kaliïga, in the battle of Bhàrata. (M.B. Droõa Parva, Chapter 155, Stanza 28).

#<JAYARATHA># A Sanskrit poet who lived in Kà÷mãra in the 12th century. He was a øaivite. His important work is Haracaritacintàmaõi'. (History of classical Sanskrit literature).

@<[Page 355b]>@

#<JAYAøARMAN># A Bràhmaõa who became wealthy by taking the vow of Kamalà (Kamalàvrata). Kamalà is the eleventh day of 'Adhimàsa'.
     It is believed that this day is better than other days. If a man fasts on that day Goddess Kamalà will be pleased with him.
     The devotee should awake in the Bràhma muhårta (fortyeight minutes before sunrise) and take bath thinking of Puruùottama and begin the fast. If the prayer and meditation is conducted at the house he will get double the fruits. If it is at a river it will yield four times the fruits. If it is at a cow-shed the fruits will be thousandfold and if it is conducted at a fireshed or øaivite temple, at a holy bath or in the presence of God the fruits will be a thousand and one hundredfold and if it is near a tulasã (holy basil) the fruits will be a lakhfold and if it is done in the presence of Viùõu the fruits obtained will be unlimited.
     This Jaya÷arman who took the fast was the son of a noble Bràhmaõa named øiva÷arman of Avantã. He was the youngest of five sons. He became a wicked man. So he was avoided by his relatives. Being driven away from home, he went to a distant forest and lived there. Once, by luck, he happened to reach the holy place of Triveõã Mahàtãrtha. He was very tired of hunger and thirst. So he bathed in the tãrtha and searched for some hermitage. By chance he saw the hermitage of Harimitra As it was the month of Puruùottama many people had gathered there. Bràhmaõas were telling stories of mitigation of sins. He heard the story of the vow called Kamalàvrata and its fruits. So Jaya÷arman stayed in that hermitage with them and took the vow of Kamalàvrata. That night Devã appeared before him and said: "I have come from Vaikuõñha, because I am greatly pleased with you. Since you have taken the vow of Kamalàvrata on the eleventh day of the dark lunar fortnight called Kamalà of the month of Puruùottama I will grant you boons. Because you have taken the vow at Triveõã, I am immensely pleased with you. The noble Bràhmaõas of your future generations also will be blessed by me". Saying these words the Devã gave him boons and disappeared. From that day onwards Jaya÷armà became a great wealthy man and he returned to his father's house (Padma Puràõa, Chapter 64).

#<JAYASENA I># Father of the famous Caõóamahàsena. (See under Caõóamahàsena).

#<JAYASENA II># A prince of Magadha. He was a member of the council of Yudhiùñhira. (M.B. Sabhà Parva Chapter. 4, Stanza 26).

#<JAYASENA III># A King of Avanti. To this King was born a son named Vindànuvinda and a daughter named Mitravindà by his chief wife Ràjàdhidevã. Mitravindà was married by ørã Kçùõa.

#<JAYâøVA I># A son of King Drupada. It is mentioned in Mahà Bhàrata, Droõa Parva, Chapter 156, Stanza 181 that Jayà÷va was killed by A÷vatthàmà in the battle of Bhàrata.

#<JAYâøVA II># A brother of the King of Viràña. (M.B. Droõa Parva, Chapter 158, Stanza 42).

#<JAYATSENA I># A King of the kingdom of Magadha. It is stated in Mahàbhàrata, âdi Parva, Chapter 67 that this King, who was the son of Jaràsandha, belonged to the family of Kàlakeya. This King was a friend of the Pàõóavas. Mention is made in Mahàbhàrata, âdi Parva, Chapter 185, Stanza 8, that Jayatsena was present at the svayaüvara (marriage) of Draupadã. Towards the end of the battle of Bhàrata, the Pàõóavas sent a letter of invitation to this King and accordingly he came to the help of the Pàõóavas with an akùauhiõã of army (21870 Chariots, 21870 elephants, 65610 horses and 109350 infantry). (M.B. Udyoga Parva, Chapter 19, Stanza 8).

#<JAYATSENA II># A King of the Påru dynasty. His father was Sàrvabhauma and his mother was the princess Sunandà of Kekaya. Jayatsena married Su÷ravas, the princess of Vidarbha. A son named Arvàcãna was born to them. (M.B. âdi Parva, Chapter 35).

#<JAYATSENA III># The name assumed by Nakula in his life incognito. (Viràña Parva, Chapter 5, Stanza 35).

#<JAYATSENA IV># A King who took the side of the Kauravas. He was son of Jaràsandha. This King came with an akùauhiõã of army and helped the Kauravas in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 16, Stanza 16). It is mentioned in Karõa Parva, Chapter 5, Stanza 30 that this King was killed by Abhimanyu.\<*>\
\<*) The Mahàbhàrata mentions two princes of Magadha, bearing the same name 'Jayatsena'. The fathers of both of them happen to be Jaràsandhas. But it is said that after the death of the famovs Jaràsandha his son Sahadeva became king. This Sahadeva, with his brother Jayatsena took the side of the Pàõóavas and fought against the Kauravas. Hence the King Jayatsena mentioned here must be the son of some other Jaràsandha of the Kingdom of Magadha.>\

#<JAYATSENA V># A son of Dhçtaràùñra. It is mentioned in Mahàbhàrata, Bhãùma Parva, Chapter 69, that this Jayatsena was defeated by øatànãka and in øalya Parva, Chapter 26 that he was killed by Bhãmasena.

#<JAYATSENâ># An attendant of Subrahmaõya. (M.B. øalya Parva. Chapter 46, Stanza 12).

#<JAYAVIJAYAS># See under Jaya XI.

#<JHA># This syllable means 'famous'. (Agni Puràõa, Chapter 348).

#<JHAJHA># The father of Sunda an Asura who was the father of Màrãca, whose mother was Tàñakà. (Vàlmãki Ràmàyaõa, Bàla-Kàõóa, Sarga 25).

#<JHILLI># A Yàdava of the house of Vçùõi. He was one of the seven chief ministers of ørã Kçùõa in Dvàrakà. (M.B. Sabhà Parva, Chapter 14, Dàkùinàtya pàñha).

#<JHILLä I># (%<Jhillãpiõóàraka>%). A warrior of the Vçùõis. It is stated in Mahàbhàrata, âdi Parva, Chapter 185, Stanza 20, that this warrior was present at the svayaüvara (marriage) of Draupadã. It is also seen that this Yàdava carried the dowry of Subhadrà to Khàõóavaprastha from Dvàrakà. (M.B. âdi Parva, Chapter 120, Stanza 32). This warrior took part in the Bhàrata battle. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 11, Stanza 28 that this warrior played a laudable part in the battle of Kurukùetra.

#<JHILLä II># %<(Jhillãpiõóàrakam)(Jhillika).>% A worm. This worm has another name Jhãïku. (M.B. Vana Parva, Chapter 64, Stanza I).

#<JHäLLIKA(M)># An ancient town in South India. Mention is made about this town in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 59.

#<JHäðKU># See under Jhilli II.

#<JIHVâ># A servant woman who stole ornaments from the palace. For the detailed story of how she was caught with stolen goods see under Hari÷arman.

#<JäMæTA I># A King born of the family of Yayàti. (Bhàgavata, Skandha 9).

@<[Page 356b]>@

#<JäMæTA># II. A wrestler (Pahalvàn). While the Pàõóavas were living incognito in the city of Viràña, once Brahmotsava (Brahmà festival) was celebrated all over the country. Wrestling was an important item of the Brahmà festival. Jãmåta was the most famous of the wrestlers who took part in the festival. He struck several wrestlers down. At last King Viràña asked Bhãma to wrestle with Jãmåta. Bhãmasena accepted the invitation. In the wrestling Jãmåta was killed. (M.B. Viràña Parva, Chapter 16).

#<JäMæTA III># A hermit. Mention is made in Mahàbhàrata, Udyoga Parva, Chapter 111, Stanza 23 that this hermit got a treasure of gold called Jaimåta from the Himàlayas.

#<JäMæTA IV># The horse of the King Vasuüanas. See under Vasumanas.

#<JäMæTAKETU I># A synonym of øiva. There is a story in the Puràõas about how øiva got the name Jãmåtaketu.
     When summer season began Pàrvatã told her husband øiva: "My Lord, Summer has set in. What are we to do without a house to protect us from the hot sun and the strong wind?" øiva replied. "Dear! It is because I have no house that I walk about in the forest always."
     Because øiva said so, the loyal wife Satãdevã spent the summer with her husband in the shade of trees. When the summer was over rainy season began. People stopped walking about. The sky became black with clouds. The roaring sound of thunder was heard everywhere. Seeing that the rainy season had begun Pàrvatã again request her husband to erect a house. Hearing her request øiva replied. "I have no wealth at all to build a house. You see that I am wearing the hide of a leopard. The serpent øeùa is my Bràhma-string. Padma and Piïgala are my ear-rings. One of my bracelets for the upper arm is Kambala and the other one is the nàga (serpent) Dhana¤jaya. My bracelet on the right hand is A÷vatara and on the left hand is Takùaka. The string that I wear round my waist is Nãla, as black as antimony. So let us go above the clouds and spend the rainy season there. Then rain will not fall on your body."
     Saying thus, øiva got into a lofty cloud with Pàrvatã and sat there. That cloud looked like the flag of øiva. Thenceforward øiva came to be known by the name Jãmåtaketu. (Vàmana Puràõa, Chapter).

#<JäMæTAKETU II># See under Jãmåtavàhana.

#<JäMæTAVâHANA># A Vidyàdhara. (demi-god). He was the son of Jãmåtaketu, who was the ruler of a city named Kà¤canapura in a valley of the Himàlayas. Being childless he had been sad for a long time. At last he approached the divine tree Kalpaka (a heavenly tree that yields every wish) that stood in his garden and requested it to bless him with a child. Thus a son was born to him. The famous Jãmåtavàhana was that son. When Jãmåtavàhana came to know of the divine powers of the Kalpaka tree, from the ministers, with the permission of his father he went to the Kalpaka tree, bowed before it and said to it, "Oh noble tree! You have granted all the wishes of my forefathers. But I have one wish. No body should be miserable in the world. So I wish to give you to the world with that purpose in view". Instantly an ethereal voice said from the tree. "If you are forsaking me I am going away. But I will fulfil your wish." Thus according to the wish of Jãmåtavàhana the Kalpaka tree shed gold everywhere in the world and then went to heaven and disappeared. The earth became wealthy and prosperous. The fame of Jãmåtavàhana spread throughout the three worlds, and all the Vidyàdharas grew jealous of him. As the heavenly tree Kalpaka, which yielded all the wishes, had returned to heaven, they thought it the most propitious time and arrayed their army against Jãmåtavàhana. His father Jãmåtaketu had completed all preparations to meet the enemy. But Jãmåtavàhana approached his father and said, "Father ! I am perfectly sure that no body could defeat you in battle. But see how mean it is to destroy so many lives and win the country merely for the pleasures of this fragile body. So let us go away from here. Leave the kingdom to them."
     Jãmåtaketu, who was pleased at this generous nature of his son, respected his wish and went with his family to the Malaya mountain and lived there. Mitràvasu, the son of Vi÷vàvasu, the King of the Siddhas and Jãmåtavàhana became close friends. One day Jãmåtavàhana was wandering about in the forest when he saw in the middle of a garden a temple dedicated to Devã and a young woman of exquisite beauty, surrounded by her maids, singing hymns and worshipping Devã. Jãmåtavàhana was attracted by her extra-ordinary beauty. Love budded in her heart also. On enquiry it was understood that she was Malayavatã, the sister of Mitràvasu. After that both of them engaged in a little talk of love-making. Hearing her mother calling, Malayavatã instantly went home. Being fallen head-long in love, Jãmåtavàhana spent the night somehow or other and at dawn reached the temple with a hermit boy. While the hermit boy was consoling Jãmåtavàhana Malayavatã also came there. Jãmåtavàhana and his friend hid behind a tree. She was alone, and since she could not bear separation from her lover she decided to commit suicide and standing at the steps, she said "Devi ! If it is impossible to get that Jãmåtavàhana as my husband in this birth, let it be so. But bless me that I may have my wish granted in the next birth at least". Saying this she tied one end of her upper garment on the tree and tried to commit suicide. Instantly there was an ethereal voice which said, "Daughter, don't do such rash things. Jãmåtavàhana will become your husband. He will become the emperor of the Vidyàdharas also." Jãmåtavàhana-came and untied the knot of the upper garment with his own hands and saved her from death. Her maid appeared and said with delight. "Friend! you are very lucky. Today I heard what prince Mitràvasu said to his father Vi÷vàvasu. Thus he said 'Father! Jãmåtavàhana who gave away his own Kalpaka tree for the welfare of others has come to this place. It will bring prosperity to us, if we show our hospitality to this noble guest by giving our Malayavatã to him. It is very difficult to get such a noble man for my sister anywhere else." The father consented. The prince instantly went to the abode of this gentleman. I think the marriage will take place today. So come, let us go home."
     With his heart overflowing with joy, Jãmåtavàhana went to his house. Mitràvasu was there. He revealed the purpose of his coming. Jãmåtavàhana, who had the remembrance of his previous births told Mitràvasu that in the previous birth also they had been friends and that Malayavatã had been his wife. Thus their marriage took place. Delightful days of the married life passed one by one. One day Jãmåtavàhana and Mitràvasu went for a walk. They reached a forest on the seashore. Seeing some bones there Jãmåtavàhana asked Mitràvasu about them. Mitràvasu said: "In ancient days Kadrå, the mother of Nàgas (serpents) made Vinatà, the mother of Garuóa, her slave by some trick. Garuóa liberated his mother from slavery. But the hatred increased day by day and Garuóa began to eat serpents, the children of Kadrå. Seeing this, Vàsuki the King of Nàgas entered into a contract with Garuóa, so as to prevent the nàgas from being destroyed altogether. The arrangement was that Vàsuki would send a serpent everyday to Garuóa. Garuóa ate all those serpents sent by Vàsuki in this place. These are the bones of those poor snakes."
     When Jãmåtavàhana heard this story his heart was filled with pity. He decided to save the life of at least one serpent by giving his body instead. But the presence of Mitràvasu was an obstacle to carry out his wish. At that particular moment a minister of Vi÷vàvasu appeared there and took away Mitràvasu saying that he was wanted by his father. Left alone, Jãmåtavàhana stood there when he saw a young man coming with an old woman who was crying bitterly. On enquiry Jtmåtavàhana learned that in accordance with the agreement with Garuóa, the old woman was bringing her only son øaïkhacåóa to give him as food to Garuóa. Jãmåtavàhana told them that he would take the place of øaïkhacåóa that day. The mother and the son reluctantly agreed to his desire. The old woman went away crying and øaïkhacåóa went to the temple.
     Hearing the sound of Garuóa's wings Jãmåtavàhana laid himself on a stone and Garuóa taking him in his beaks flew to the top of the Malaya Mountain. On the way the jewel of Jãmåtavàhana known as 'Cåóàratna', which was soaked in blood fell down, in front of Malayavatã. Knowing that it was the jewel of her husband, with a terrible cry she ran to her father. Because of his knowledge of arts and sciences, Jãmåtaketu also knew everything and with his wife and daughter he went to the top of the Malaya mountain.
     In the meanwhile, øaïkhacåóa, having done obeisance to 'Gokarõanàtha' (God), came back to the stone where he had left Jãmåtavàhana and seeing a pool of fresh blood, became sad and silent. Then determining that he would save Jãmåtavàhana at any cost, he went up the mountain following the track of the blood drops.
     Garuóa took Jãmåtavàhana to the peak of the mountain and began to peck at him. Jãmåtavàhana grew more and more delightful as the pecking became harder. Garuóa looked at him with wonder and thought, "Surely, this is not a nàga. It must be a Gandharva or somebody else." Not knowing what to do he sat looking at his prey, who invited him to finish off his meal. By this time øaïkhacåóa had reached the spot. Soon Jãmåtaketu with his wife and Malayavatã also arrived. They all cried aloud. Garuóa was in great confusion. When he knew that he was about to eat the famous Jãmåtavàhana, who had given away even the Kalpaka tree for the good of others, Garuóa was filled with remorse. Instantly Jãmåtavàhana died. The parents and øaïkhacåóa cried beating their breasts. Malayavatã fell on the ground and cried. Then looking up she called out with tears. "Ha ! Devi ! Jagadambikà ! you have told me that my husband would become the emperor of the Vidyàdharas. Has your boon become futile because of my misfortune?" Devã appeared and said "Daughter ! My words will not become futile." Then Devã sprinkled Amçta (ambrosia) on Jãmåtavàhana and brought him to life. He sprang up more radiant than before, and was anointed as emperor of the Vidyàdharas by Devã. When Devã disappeared Garuóa who was much pleased, told Jãmåtavàhana to ask for any boon.
     Jãmåtavàhana requested for the boon that Garuóa should stop eating the Nàgas and that all the serpents who had been reduced to bones should be brought to life again. Garuóa granted him that boon. All the serpents which had been killed by Garuóa came to life again. All the gods and hermits came there with joy. After all had gone, Jãmåtavàhana went with his relatives to the Himàlayas as the emperor of Vidyàdharas.\<*>\ (Kathàsaritsàgara, Sa÷àïkavatã Lambaka, Taraïga 23).
\<*) This story is told to the king Trivikramasena by Vetàla. See under Trivikramasena.>\

#<JäRöODDHâRA># Erection and consecration of images fixed in temples which have fallen into dilapidation, is called Jãrõoddhàra. Mention is made in Agni Puràõa, Chapter 67, about the principles of Jãrõoddhàra, as follows:
     The priest should adorn the image with ornaments and perform 'Stavana'. If the idol is very badly ruined by age it must be abandoned. Broken image and that with any part of the body severed or disfigured should also be abandoned, even if it is made of stone or any other material. When the image is renovated the priest should make burnt offerings thousand times with Narasiühamantra (spell or incantation). If the ruined image is made of wood it should be burned. If it is made of stone it should be placed at the bottom of deep water, either in the sea or anywhere else. If it is made of metals or jewels, it must be put into water. The ruined image should be placed in a carriage and covered with a cloth. With instrumental music and so forth the image should be taken to water in a procession and then submerged in water. After this the priest must be given a gift. Only after this should the new image be erected and consecrated. On a good day in an auspicious moment a new image of the same material and measurement as of the old image should be erected and consecrated by the priest.

#<JITâRI># Son of Avãkùit born of the family of Påru. Avãkùit was the son of King Kuru. Mention is made about Jitàri in Mahàbhàrata, âdi Parva, Chapter 94, øtanzà 53.

#<JITâTMâ># A Vi÷vadeva (A class of gods) concerned with øràddha (offerings to the Manes). (M.B. Anu÷àsana Parva, Chapter 91, Stanza 31).

#<JITAVATä># A daughter of King U÷ãnara. She was the most beautiful woman in the world. She was the friend of the wife of a Vasu named Dyau. It was because of the words of this Jitavatã that the Aùñavasus (the eight Vasus) stole the cow Nandinã of Vasiùñha, and by the curse of Vasiùñha had to take birth in the womb of women on earth. (See under Gaïgà, Para 7).

#<JIúöU I># A name of Arjuna. (See under Arjuna).

#<JIúöU II># A synonym of ørã Kçùõa. As ørã Kçùõa had won all the battles he fought, he got the name Jiùõu. (M.B. Udyoga Parva, Chapter 70, Stanza 13).

#<JIúöU III># A warrior who fought on the side of the Pàõóavas against the Kauravas. This warrior who was a native of Cedi, was killed by Karõa (M.B. Karõa Parva, Chapter 56, Stanza 48).

#<JIúöUKARMAN># A warrior who stood on the side of the Pàõóavas and fought against the Kauravas. He was a native of the country of Cedi. (M.B. Karõa Parva, Chapter 56, Stanza 48).

#<JäVAJäVAKA># A King of birds. Mention is made in Mahàbhàrata, øànti Parva, Chapter 139, Stanza 6, about this bird.

#<JäVALA># A charioteer of ètuparõa, the King of Ayodhyà. Nala who had been living there under the name Bàhuka had accepted Jãvala as his friend. (See under Nala).

#<JäVâTMAN># %<(The induvidual life or soul).>% The Aparabrahman (which is next to the highest Brahman) that is so minute and subtle is called Jãvàtman. Parabrahman is God almighty. It is mentioned in Taittirãyopaniùad about this aparabrahman as follows :
     "Tasmàd và etasmàdàtmana àkà÷aþ sambhåtaþ, àkà÷àd vàyuþ vàyoragniþ, agneràpaþ adbhyaþ pçthvã pçthivyà oùadhayaþ oùadhibhyo annam annàt puruùaþ sa và eùa puruùo annamayaþ."
     'From this âtman came into existence ether possessing the quality of sound. From ether air, possessing the qualities of sound and touch, came into existence. Fire with the qualities of sound, touch and colour came into being from air. From fire, water having the qualities of sound touch, colour and taste came into being. From water earth with the qualities of sound, touch, colour, taste and smell came into existence. Vegetation grew from earth, and from vegetation food, from food semen, and from semen Puruùa came into existence. The materialized form of aparabrahman is the body. Its subtle form is the soul. Jãvàtmà or the individual soul is the subtle form of soul dwelling in the materialized form of the aparabrahman. This soul sits in the miniature lotus of heart in the miniature either. The body which is made of the five elements is the dwelling place of this Jãvàtmà. The individual life exists in every living being. The body originated from food is the outer covering of the Jãvàtmà. This materialized body is also called Annamayako÷a (the cask of food). Inside this annamayako÷a there is the Pràõamayako÷a (the chest of the life breaths). It is stated in the Taittirãyopaniùad that this Pràõamayako÷a is separate from and existing inside the annamayako÷a. The Pràõamayako÷a which exists inside the annamayako÷a has the shape of man. The life breath which appears as the inhaling and exhaling breath is the head of the Pràõamayako÷a. The life breath Vyàna is the right wing and Apàna is the left wing, ether its soul and Pçthvi (the earth) its tail.\<*>\ Inside the Pràõamayako÷a, there exists the Manomayako÷a (the chest of mind), but it fills the entire interior of the Pràõamayako÷a. The Vij¤ànamayako÷a (the chest of knowledge or understanding) exists inside the Manomayako÷a. The Jãvàtmà or the individual life dwells inside this Vij¤ànamayako÷a and pervades the entire body. It is by the activity of Vij¤ànamayako÷a that the Jãvàtmà feels its individuality. Inside the Vij¤ànamayako÷a there exists a fifth ko÷a (chest) called the ânandamayako÷a, which is the immediate covering of Jãvàtmà, and which has no sense of individuality. The three Ko÷as, ânandako÷a, Vij¤ànako÷a and Pràõamayako÷a together is called Såkùma÷arãra (the subtle body). It must be remembered that Såkùma÷arãra is different from Susåkùma÷arãra (the minute subtle body).
     Heart is the abode of the Jãvàtmà. Hçdi (in heart) ayam (this being--Jãvàtmà exists). So the name 'Hçdaya' (heart) is meaningful.\<**>\ The Puruùa (male being), which sits inside the heart or the Jãvàtmà is as big as the toe according to the Kañhopaniùad.
     The Jãvàtmà or the Aparabrahman is without beginning. Even from the past which is beyond our thinking crores and crores of Jãvàtmans had got into individuals and when the Annamayako÷as of the individuals decayed due to death, they abandoned them and entered into new individuals. The author of the Bçhadàraõyaka gives an explanation to the question why this Jãvàtmà which is as free as air enters the body of man, beast, bird, tree, rock etc. and subjects itself to misery and hardship. "Where does the Jãvàtmà originate from? how does it enter this body?" Jãvàtmà originates from Paramàtmà (the soul of the universe). As the shadow pervades the body of a man this Jãvàtmà overshadows this body." ørã øaïkaràcàrya expounds it in another way; he says that the Jãvàtmà is tied to the body by the imagination or desires of the mind.
\<*) Tasya pràõa eva ÷iraþ vyàno dakùiõaþ pakùaþ apànaþ uttaraþ pakùaþ àkà÷a àtmà, Pçthivã puccham. (Taittirãya).>\
\<**) Ayaü puruùaþ bhàþ satyaþ tasmin antarhrdaye yathà vrãhir và, yavovà, sa eùa sarvasye÷ànaþ sarvasyàdhipatih. (Bçhadàraõyaka)>\

#<J¥âNAPâVANATäRTHA># An ancient holy bath. Mention is made in Mahàbhàrata, Vana Parva, Chapter, 84, Stanza 3 that those who visit this holy place will attain the fruits of performing the sacrifice of Agniùñoma.

#<JèMBHâDEVä># See under Koññuvà (Gape).

#<JèMBHIKâ># Yawning or gaping. For the Puràõic story of how gape came into existence in the world, see under Koññuvà (Gape).

#<JUHU># A King of the family of Yayàti. (Bhàgavata, Skandha 9).

#<JVâLâ I># A daughter of Takùaka. The King èkùa married her. Matinàra was the son born to the couple. (Mahàbhàrata, âdi Parva, Chapter 95. Stanza 25).

#<JVâLâ II># The wife of Nãladhvaja. There is a story about this Jvàlà in the "Jaimini A÷vamedha Parva", Chapter 15, as follows:
     The Pàõóavas began the sacrifice of A÷vamedha. Arjuna led the sacrificial horse. He continued his victorious march defeating all Kings and reached the city of Nãladhvaja. Nãladhvaja was not prepared for a fight. Seeing this his wife Jvàlà tried various ways to push her husband to war. Seeing them to be futile she approached her brother Unmåka and asked him to fight with Arjuna. He also was not prepared to fight with Arjuna. Jvàlà became very angry and walked to the bank of the Ganges. When the Ganges-water touched her feet she stopped and said, "Dear me ! I am become sinful by the touch of Ganges-water." The amazed Gaïgà took the form of Sumaïgalàdevã and stood before Jvàlà and aked her the reason for saying so. Jvàlà said "Gaïgàdevã submerged her seven sons and killed them. After that she took the eighth son from øantanu. That son too was killed by Arjuna in the Bhàrata-battle. Thus Gaïgà is childless and sinful." Hearing this Gaïgà Devã cursed Arjuna "Let his head be cut off in six months' time." Jvàlà was satisfied. (For the result of the curse see under Arjuna, Para 28).

#<JVâLâJIHVA I># One of the two attendants given to Subrahmaõya by Agnideva. (Fire god). Jyoti was the other attendant. (M.B. øalya Parva, Chapter 45, Stanza 33).

#<JVâLâJIHVA II># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 61).

#<JVâLEøVARA># See under Tripura.

#<JVARA># (Jvaram) (Fever).
     1) %<General information.>% A fearful being. It is stated in the Puràõas that living beings catch fever owing to the activities of this monster.
     2) %<The origin of jvara.>% Once øiva and Pàrvatã were talking with each other in the Holy Bath called Jyotiùkam on mount Mahàmeru. On that day Dakùa had performed a sacrifice at Gaïgàdvàra. øiva alone was not invited. Seeing the Gods Brahmà and the others going to that place through the sky, Pàrvatã asked øiva what the matter was. øiva explained everything to Pàrvatã, who became very sorry because her husband had not been invited. øiva grew uneasy at the sorrow of his wife. A drop of sweat fell down from his third eye. A fearful monster with the lustre of fire arose from that drop of sweat. That figure is described as follows:
     "A terrible monster, with dwarfish figure, staring eyes, green moustaches, hair standing erect on head and body covered with hair all over, looking like a combination of hawk and owl, with jet-black colour, wearing a blood-coloured cloth." (M.B. øànti Parva, Chapter 283).
     "With three legs, three heads, six hands and nine eyes, comes Jvara the terrible monster, as fierce as Yama the god of death and fearful like a thousand clouds with thunderbolt, gaping and sighing, with tight body and horrible face, rendered so by many eyes." (M.B. Viùõu Parva, Chapter 122).
     To this uncouth figure øiva gave the name Jvara, who dashed away and entered into all devas (gods). Brahmà and the others caught fever and were laid up. At last they all came to øiva. Hearing their request øiva divided Jvara into several parts and separated them from devas and entered them into other living beings, and ordered that, headache for elephants, green coverings for water, shedding of skin for snakes, hoof-rot for cows, sore-throat for horses, feather-sprouting for peacocks, sore-eye for cuckoo, hiccough for parrot, weariness for tigers and fever for men will be caused by Jvara.
     It was the time of the terrorization of Vçtràsura. Jvara caught hold of that Asura also. It was at this time that Indra used his thunderbolt and killed Vçtràsura. (M.B. øànti Parva, Chapter 283; M.B. Viùõu Parva, Chapter 122).

@<[Page 360a]>@

#<JYâMAGHA># A King born in the dynasty of Ikùvàku. (Harivaü÷a, Chapter 36).
     Five sons, who were equal to gods, named Sahasrada, Payoda, Kroùñà, Nãla and âjika were born to Yadu of the family of Ikùvàku. Several noble persons were born in the family of Kroùñà. A noble and broadminded son named Vçjinãvàn was born to Kroùñà. øvàhi was born to Vçjinãvàn, Ru÷eku to øvàhi, Citraratha to Ru÷eku and øa÷abindu to Citraratha. Thousand sons were born to øa÷abindu who was an emperor. Important among those thousand who were blessed with radiance, fame, wealth and beauty, were Pçthu÷ravas, Pçthuya÷as, Pçthutejas, Pçthubhava, Pçthukãrti and Pçthumati. U÷anas was the son of Pçthu÷ravas, øineyu was the son of U÷anas and Rukmakavaca the son of øineyu. Rukmakavaca killed all the archers and conquered the countries and performing a÷vamedha (horse sacrifice) gave away all the countries he conquered, as gift to Bràhmaõas. Five sons were born to Rukmakavaca. Jyàmagha was one of them. His brothers were Rukmeùu, Pçthurukma, Parigha and Hari. Of them Parigha and Hari were made Kings of foreign countries. Rukmeùu was given the country ruled by his father. Pçthurukma served Rukmeùu. They drove Jyàmagha away from the country.
     Jyàmagha went to the forest and erected a hermitage for him. Then according to the advice of a Brahmin, he who was an old man took bow and arrow and got into a chariot flying a flag and went to the bank of the river Narmadà. He had neither wealth nor attendants. He stayed on the mountain èkùavàn eating fruits and roots. His wife øaibyà also had become old. They had no children. Still Jyàmagha did not marry anybody else. Once Jyàmagha came out victorious in a fight in which he got a girl. Jyàmagha took the girl to his wife and told her, "This girl shall be the wife of your son." She asked him how that could be when she had no son. He said, "She will become the wife of the son who is going to be born to you." As a result of severe penance a son named Vidarbha was born to øaibyà. The damsel who became the wife of Vidarbha gave birth to two sons named Kratha and Kai÷ika. (Padma Puràõa, Chapter 13).

#<JYEúòHâ I># A deity of inauspicious things. In Kamba Ràmàyaõa, Yuddha Kàõóa, it is observed that Jyeùñhà was a goddess obtained by churning the Sea of Milk. As soon as she came up from the sea of Milk, the Trimårtis (Viùõu, Brahmà and øiva) found her and sent her away ordering her to sit in inauspicious places. The Goddess Jyeùñhà came out of the Milk-Sea before the goddess Lakùmã. So this deity is considered the elder sister of Lakùmã. As she is the elder she is also called Mådhevã (Mådevã). The mode of worshipping this goddess is given in Bodhàyana Såtra. Tondirañipotiàlvàr, who was a Vaiùõava âlvàr, who lived in 7th century A.D. said that it was useless to worship this Goddess. Ancient images of this Goddess have been found. But worship of Jyeùñhà was completely discontinued after the 10th century.
     In øaiva Puràõas it is mentioned that this Goddess is one of the eight portions of Parà÷akti. It was believed that the powers of this Goddess regulated human lives in various ways.

#<JYEúòHâ II># A star. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 64, Stanza 24 that if Bràhmaõas are given greens on the day of this star it will bring good to the giver.

#<JYEúòHA># A hermit who was well-versed in the Sàma-Veda. This ancient hermit once received valuable advice from the Sàtvatas called Barhiùads. (M.B. øànti Parva, Chapter 348, Stanza 46).

#<JYEúòHAPUúKARA># A holy place. Those who visit this holy place will get the fruits of performing the sacrifice of Agniùñoma. (M.B. Vana Parva, Chapter 200, Stanza 66).

#<JYEúòHASâMA># A Sàma meditated upon by the hermit Jyeùñha. (M.B. øànti Parva, Chapter 348, Stanza 46).

#<JYEúòHILâ># A river. This river stays in the palace of Varuõa worshipping him. (M.B. Sabhà Parva, Chapter 9, Stanza 21).

#<JYEúòHILA># A holy place. He who stays in this holy place for a night will get the fruits of giving a thousand cows as gift. (M.B. Vana Parva, Chapter 84, Stanza 164).

#<JYOTI I># Son of the Vasu named Aha. Mention is made about him in Mahàbhàrata, âdi Parva, Chapter 66, Stanza 23.

#<JYOTI II># One of the two attendants given to Subrahmaõya by the God Agni (fire). The second one was Jvàlàjihva. (M.B. øalya Parva, Chapter 45, Stanza 33).

#<JYOTIKA># A famous serpent. This serpent was born to Ka÷yapa by his wife Kadrå. (M.B. âdi Parva, Chapter 35, Stanza 13).

#<JYOTIRATHâ># A famous river. The people of India used to drink water from this river. (M.B. Bhãùma Parva, Chapter 9, Stanza 26).

#<JYOTIRATHYâ># A river. He who bathes in this river in the particular place where it merges with the river øoõabhadrà, would obtain the fruits of performing the sacrifice of Agniùñoma. (M.B. Vana Parva, Chapter 65, Stanza 8).

#<JYOTIRVASU># A King born in the family of Puråravas. He was the son of Sumati and the father of Pratãka. (Bhàgavata, Skandha 9).

#<JYOTIúA(M)># (Astronomy and astrology). Jyotiùa is the science about the stars and heavenly bodies. The heavenly bodies are the sun, the moon, the other planets and the stars etc. From the very ancient days men believed that these planets and stars in the sky played an important part in controlling the growth and activities of all the living and non-living things in the world.
     Astrology has been a recognized science in Egypt, China and India from very ancient days. History tells us that 3000 years before Christ there were astronomers in Babylon. But even before that time astronomy had fully expanded and grown in Bhàrata.
     The Vedas are supposed to have six Aïgas (ancillaries) They are øikùà (Phonetics), Kalpa (ritual), Vyàkaraõa (Grammar), Jyotiùa (astronomy) Chandas (metrics), and Nirukta (etymology). From this it can be said that the Indians had acknowledged Astronomy as an ancillary of the Vedas. The expounders of the Vedas say that Astronomy is the eye of the Vedas.
     Astronomy has two sides, the doctrinal side (Pramàõabhàga) and the result-side (Phalabhàga). The Calendar is reckoned in accordance with the Pramàõa-bhàga. Prediction and casting horoscopes of living beings is the Phala-bhàga.
     The astronomers have divided the sky that surrounds the earth into twelve parts called rà÷ is (zodiacs). All the stars of the first zodiac appear in the shape of a goat (Meùa) so that zodiac was called Meùa. Thus the zodiac in which the stars took the shape of an ox was called èùabha (ox). In the zodiac Mithuna the stars took the shape of a young couple. Karkañaka means crab. In that zodiac the stars appear in the shape of a crab. In the same way Siüha means lion and Kanyà means a damsel. Tulà means balance and Vç÷cika means scorpion; Dhanus means bow and Makara means Makara matsya (horned shark). Kumbha is a water pot and Mãna means fish. The name of the zodiac is according to the sign of the zodiac. That is, in what shape the stars in that particular zodiac appear to the people of the earth. The figure of the twelve zodiacs with the earth as centre is given below:--
     Mãna     Meùa     èùabha     Mithuna
     Kumbha     Karkañaka
     Makara     Siüha
     Dhanus     Vç÷cika     Tulà     Kanyà
     In Kerala and some other places the zodiacs are marked to the right in order beginning with Meùa, whereas it is marked to the left in the same order in some of the other parts of India.
     The earth completes one rotation in 60 Nàóikàs (24 minutes) i.e. 24 hours. In each rotation these twelve zodiacs face the earth. For a man standing at a particular point on the earth it will take 60% 12 i.e. 5 nàóikàs (two hours) on an average, for a zodiac to pass him. But it may vary in different places according to the difference of the shape of the earth. A month is the time the sun remains in a zodiac. The planet Jupiter takes a year and Saturn two years and a half on an average to pass a zodiac. The calendar shows which are the planets standing in each zodiac and how far they have travelled at a particular time in that particular zodiac. When a particular zodiac is in a particular region of the earth, a man born in that region is said to be born in that zodiac. When a particular place faces the zodiac of Meùa the child which takes birth in that place is said to be born in the zodiac of Meùa. The zodiac of birth is given the name Lagna by astronomers. Those who are well-versed in the resultside of astronomy are of opinion that the life, fortune etc. of living beings depend upon the position of the planets in relation to their lagnas.

#<JYOTIúKA># A famous serpent born to Ka÷yapa by his wife Kadrå. (M.B. Udyoga Parva, Chapter 203, Stanza 15).

#<JYOTIúKA(M)># A peak of mount Sumeru. (M.B. øànti Parva, Chapter 283, Stanza 5).

@<[Page 361b]>@

#<JYOTIúMâN># An ancient King of Ku÷advãpa. This King had seven sons, called Udbhida, Veõumàn, Vairatha, Lambana, Dhçti, Prabhàkara and Kapila. Each division of that country is given the name of each of these sons. (Viùõu Puràõa, Aü÷a 2, Chapter 4).

#<JYOTSNâKâLä># The second daughter of Candra. In Mahà Bhàrata, Udyoga Parva, Chapter 98, Stanza 13, it is mentioned that this daughter was extremely beautiful and that the Sun married her.

#<KA># This letter has the following meanings:
     (i) Prajàpati. (øloka 32, Chapter 1, âdi Parva, M.B.)
     (ii) A name of Dakùaprajàpati. (øloka 7, Chapter 208, øànti Parva, M.B.).
     (iii) A name of Viùõu. (øloka 91, Chapter 149, Anu÷àsana Parva, M.B.)
     (iv) Brahmà (Viùõu, Mahe÷vara). (Chapter 348, Agni Puràõa, M.B.).

#<KABALABARHIúA># A King of Vçùõivaü÷a. (See under VèúöIVAýøA).

#<KABANDHA>#
     1) %<General information.>% The demon who attacked Ràma and Lakùmaõa while they were wandering in Daõóakàraõya after the abduction of Sãtà by Ràvaõa.
     2) %<Previous history of Kabandha.>% There was a King of Gandharvas called ørã. He had a son named Danu. Danu was known as Vi÷vàvasu also. Vi÷vàvasu once performed a penance to propitiate Brahmà for long life and Brahmà appeared before him and blessed him with immortality. Arrogant of this acquisition he roamed about as he pleased.
     One day he attacked Indra and the latter furious at his impudence used the Vajràyudha on him and the head and thighs of Vi÷vàvasu were squeezed into his body. Vi÷vàvasu pleaded that he should be given some way to take his food. Indra then granted him two very long hands and a mouth on his belly. Then Vi÷vàvasu spent his days in a forest near the Mataïgà÷rama in Krau¤càraõya bearing the name Kabandha (Headless trunk). Indra added that he would attain his real form when Ràma and Lakùmaõa cut his hands.\<*>\
     A favourite pastime of Kabandha was to frighten the sages. One day he attacked a sage called Sthåla÷iras and that sage cursed him saying that he would retain his ugly figure for ever. The demon pleaded for relief and the sage said that he would regain his original figure when Ràma cut his hands and left him in the desolate forest. From that day onwards Kabandha lived there waiting for ørã Ràma. (Sarga 70, Araõya Kàõóa, Vàlmãki Ràmàyaõa).
     3). %<Kabandha meets Ràma and Lakùmaõa.>% Jañàyu was lying half dead by a blow from the sword of Ràvaõa and Ràma and Lakùmaõa went to him and talked to him. He gave them some information regarding Sãtà before he died. After burning the body of Jañàyu in a funeral pyre Ràma and Lakùmaõa went westwards. They entered the Krau¤càraõya and reached Mataïgavana. There they saw a great cave. A huge demoness attacked them near that cave and seeing the beautiful form of Lakùmaõa she invited him for amorous plays. Lakùmaõa cut off her ear, nose and breasts. Then they entered deep into the forests. Bad omens greeted them. Before long they saw Kabandha rushing towards them. He is described thus in the Mahàbhàrata:
     "He was as big as a mountain, dark as a black cloud, with pointed hairs all over his body and looked fierce with a voice as loud as thunder. He had an eye on his stomach, round and yellow, emitting a glare like a fire-flame. Looking wicked he thrust his big tongue out of his huge mouth licking the sides."
     The demon stretched out his big hands and caught hold of ørã Ràma in his right hand and Lakùmaõa in his left hand. Finding themselves helpless in his hands Lakùmaõa implored Ràma to flee away from the demon leaving him alone. ørã Ràma cut off Kabandha's right hand and Lakùmaõa cut off the left hand. Kabandha then asked them who they were. Kabandha told Ràma and Lakùmaõa his previous story and then fell dead. Ràma and Lakùmaõa burnt the dead body in a funeral pyre. He rose up in the air as the Gandharva King of old and advised ørã Ràma to go to Sugrãva for knowing more about Sãtà. (Sargas 70 to 72, Araõya Kàõóa, Vàlmãki Ràmàyaõa).
\<*) "I am the son of ørã named Danu" says Kabandha to Lakùmaõa in øloka 8, Chapter 71, of the Araõya Kàõóa of Vàlmãki Ràmàyaõa. In øloka 42, Chapter 279 of Araõya Kàõda, Kabandha says, "I am a gandharva, Vi÷vàvasu and came to be born in a demonaic womb by the curse of a brahmin.">\

#<KACA># The first son of Bçhaspati. That extremely beautiful boy was a great favourite of the devas.
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà--Aïgiras--Bçhaspati--Kaca.
     2) %<How he studied the secret of Mçtasa¤jãvanã.>% The Devas and Asuras always quarrelled with each other. Devas accepted Bçhaspati as their guru and the asuras made øukràcàrya their guru. øukràcàrya knew an art which Bçhaspati did not know, the secret of Mçtasa¤jãvanã. When the devas cut the Asuras to pieces, øukràcàrya used to bring them back to life by his knowledge of Mçtasa¤jãvanã. Mçtasa¤jãvanã is the art of reviving the dead.
     Devas were at a loss to know what to do. They wanted to learn the secret of Mçtasa¤jãvanã from øukràcàrya somehow. It was imperative that they should learn it. Then they found out a way. They sent Kaca, son of Bçhaspati, to øukràcàrya.
     Kaca went to øukràcàrya and told him that he was the son of Bçhaspati and had come to him to be his disciple for a period of a thousand years doing service to him. The modesty of the boy appealed to øukràcàrya and he accepted Kaca as his disciple.
     Devayànã, daughter of øukràcàrya, fell in love with Kaca. They were always together as an inseparable couple. Asuras did not like the advent of Kaca to the â÷rama of øukràcàrya. They knew that he had come to study the secrets of the Asuras. Once Kaca went alone to look after the cows and the Asuras followed him stealthily. When Kaca entered deep into the forest the Asuras killed him and gave him to the wolves.
     It became dusk. The cows returned to the â÷rama without the cowherd. Devayànã waited for a long time for Kaca to come. Not seeing him Devayànã went weeping to her father and said, "Oh, father, the sun has set. You have performed your nightly fire sacrifice. The cattle have come back by themselves and still Kaca has not returned home. I fear he is dead or has been killed. I cannot live without him."
     The affectionate øukràcàrya could not bear the sight of his dear daughter weeping and so he went to the forest with Devayànã and employing the art of Sa¤jãvanã he invoked the dead youth to appear. At once Kaca came back to life and stood before them. All the three then returned to the à÷rama happily.
     The anger of the Asuras against Kaca knew no bounds. On another occasion the Asuras seized him and after killing him pounded his body into a paste and mixed it up in sea-water. This time also, at the request of Devayànã, øukràcàrya brought him back to life.
     The third time the Asuras burnt the body of Kaca and mixed the ashes in wine and served it to øukràcàrya to drink. The disciple thus went inside the belly of the guru. Dusk came, the cattle came and still Kaca did not return and Devayànã reported the matter to her father. øukràcàrya sat for some time in meditation and then he knew that Kaca was in his own stomach. If he got Kaca out, he would burst his stomach and øukra would die and if he did not get him out his daughter would burst her heart and die. øukràcàrya was in a fix. He asked Kaca how he got in and he replied that it was through the wine. øukra imparted to Kaca the art of Mçtasa¤jãvanã and Kaca lying within the stomach repeated it. Then øukràcàrya called Kaca by name and Kaca came out bursting the stomach of his guru. The preceptor lay dead and by employing the art of Mçtasa¤jãvanã he had learnt, Kaca brought his guru to life. øukràcàrya eschewed wine from that day onwards and declared it as a forbidden drink to brahmins. øukràcàrya said that because Kaca was reborn from his stomach he must be deemed his son.
     3) %<Kaca was cursed.>% Kaca remained for some more time under the tutelage of øukràcàrya and when his education became complete he took leave of his preceptor and also Devayànã. Devayànã followed him for a long distance from the hermitage and requested him to marry her. Kaca replied he could not do so because he had become a brother to Devayànã. Devayànã got angry and cursed him saying that he would not be able to use the art of Mçtasa¤jãvanã he had learnt from her father. Kaca cursed her back saying that none of the sons of sages would marry her. Kaca however felt relieved that though he would not be able to practise the art, his disciples would be able to do so. He went back to Devaloka and was heartily welcomed by all the Devas. He then imparted the art of Mçtasa¤jãvanã to the devas. (Chapters 76 and 77, âdi Parva, M.B.).
     4) %<Kaca visits Bhãùma.>% Kaca was also one among the several people who visited Bhãùma while the latter was lying on a bed of arrows awaiting death. (øloka 9, Chapter 47, øànti Parva, M.B.).

#<KACCHAM># An ancient place of habitation. (øloka 19, Chapter 54, øalya Parva).

#<KACCHAPAM># One of the nine treasures of Kubera.

#<KACCHAPä># Name of the harp of Nàrada. (øloka, 19, Chapter 54, øalya Parva, M.B.).

#<KADALIGARBHâ># Daughter of the great sage Maïkaõaka. There is a story about her in Kathàsaritsàgara.
     There was once a city called Ikùumatã. It was on the banks of the river Ikùumatã. It was Vi÷vàmitra who set up that river and city. In a hermitage in the thick forest on the shores of Ikùumatã lived a sage, Maïkaõaka performing penance. One day the beautiful nymph Menakà, came there from above. As a wind blew, her upper garment was displaced. Seeing her bare body, Maïkaõaka had emission. The semen of the sage fell into a Kadalã (plantain) tree and from there arose a maiden, extremely beautiful. Because she was born from Kadalã she was called Kadalãgarbhà. Kadalãgarbhà grew up into a beautiful lady and one day a King named Dçóhavarmà came that way while hunting and seeing Kadalãgarbhà he fell in love with her and married her with the permission of Maïkaõaka. The Devas advised her to scatter musñard seeds on the way to her husband's house and in case her husband abandoned her she should be guided by the mustard plants to return home. She did so.
     One day by the evil advice of a barber the King divorced her and she returned to the â÷rama by following the young mustard plants. But Maïkaõaka took her back to the King. (Taraïga 6, Madanama¤jukàlambaka, Kathàsaritsàgara).

#<KADALäVANA># This grove is situated on the banks of Kuberapuùkariõã which abounded in Saugandhika flowers. There were different kinds of plantain fruits of golden hue in this grove. Hanåmàn resided in it. chapter 146, Vana Parva, M.B.).

#<KâDAMBARä I># A river flowing westwards in Jambådvãpa. In Bhàgavata 5th Skandha it is said that this river got its name "Kàdambarã" because it had the hollow trunk of a Kadamba tree as its source.

#<KâDAMBARä II># An excellent story book in prose written in Sanskrit by the great Sanskrit poet Bàõabhañña. Kàdambarã is the heroine of the story.

#<KADHMOR># A saintly King. He is worthy of being remembered in the morning. (Chapter 165, Anuֈsana Parva).

#<KADRæ># Wife of Ka÷yapa and daughter of Dakùaprajàpati.
     1) %<Genealogy.>% Descended from Viùõu thus:--Viùõu--Brahmà--Dakùa--Kadrå.
     2) %<Kadrå--Wife or daughter of Ka÷yapa?>% Whether Kadrå was the wife or daughter of Ka÷yapa is a question which remains unanswered still in the Puràõas. Chapter 65 of Bhàùà Bhàrata states like this.
     The six spiritual sons of Brahmà are: Marãci, Aïgiras, Atri, Pulastya, Pulaha and Kratu. Marãci got a son named Ka÷yapa and he married the thirteen daughters of Dakùa, namely, Aditi, Diti, Kalà, Danàyus, Danu, Siühikà, Krodhà, Pradhà, Vi÷và, Vinatà, Kapilà, Muni and Kadrå. So according to this, Kadrå was the wife of Ka÷yapa.
     But the 14th Sarga of Araõya Kàõóa of Vàlmãki Ràmàyaõa states:
     Dakùaprajàpati got sixty illustrious daughters and of these Ka÷yapa married--Aditi, Diti, Danu, Kàlikà Tàmrà, Krodhava÷à, Muni and Surasà. Krodhava÷à gave birth to eight daughters. They were: Mçgã, Mçgamandà, Harã, Bhadramatà, Màtaïgã, øàrdålã, øvetà; øurabhi, Surasà and Kadrå.
     Tàmrà another wife of Ka÷yapa gave birth to five daughters, namely, Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. Krau¤cã gave birth to owls, Bhàsã to Bhàsas, øyenã to eagles and vultures, Dhçtaràùñrã to swans and øukã to Natà. Natà gave birth to Vinatà.
     Thus, according to the Ràmàyaõa Kadrå was the daughter of Ka÷yapa born of his wife Krodhava÷à. Again Vinatà who is spoken of as the elder sister of Kadrå in Mahàbhàrata is the daughter of the granddaughter of Ka÷yapa. This means that Kadrå's mother and Vinatà's grand mother's mother were sisters. But both of them looked after Ka÷yapa as if they were direct sisters.
     3) %<Kadrå, mother of serpents.>% Kadrå and Vinatà lived serving Ka÷yapa. Ka÷yapa was pleased with them and asked them what boon they wanted. Kadrå asked for a thousand serpents to be born of her and Vinatà asked for two sons who would be braver and more brilliant than the sons of Kadrå. Ka÷yapa granted them what they asked for and when Kadrå and Vinatà became pregnant he left for the forest.
     After some time Kadrå delivered a thousand eggs and Vinatà two eggs. Both of them kept the eggs in warm jars and after five hundred years the thousand eggs of Kadrå burst letting out a thousand serpents. Vinatà became impatient and broke open an egg of hers. Out came from it a half developed being and that was Aruõa. Aruõa cursed her for being impatient and said "You let me out half developed because of your overanxiety and you will, therefore, become a servant of Kadrå. Keep the other egg for another five hundred years. Then a very powerful son will come out of it and that son will relieve you of your servitude to Kadrå". So saying he rose up in the air and became the charioteer of the sun. After five hundred years the other egg of Vinatà broke and Garuóa came out. (Chapter 16, âdi Parva, M.B.)
     4) %<Sons of Kadrå.>% Names of the prominent sons of Kadrå are given below:
     øeùa, Puràõanàga, âryaka, Vàsuki, Kapi¤jara, Ugraka, Airàvata, Elàputra, Kala÷apotaka, Takùaka, Savàma, Sumanas, Kàrkoñaka, Nãla, Dadhimukha, Dhana¤jaya, Anila, Vimala, Kàliya, Kalmàùa, Piõóaka, Maõinàga, øabala, âpta, øàkha, Piõóàraka, Hastipiõóa, Vàli, Karavãra, Pãñharaka, øikha, Puùpadaüùñra, Sumukha, Niùñhànaka, Vilvaka, Kauõapà÷ana, Hemaguha, Bilvapàõóura, Kuñhara, Nahuùa, Mçùõàda, Ku¤jara, Piïgala, øaükha, prabhàkara, Bàhyakarõa, øiràpårõa, Kumuda, Hastipada, Haridraka, Kumudàkùa, Mudgara, Aparàjita, Tittiri, Kambala, Jyotika, Halika, A÷vatara, Pannaga, Kardama, Kàlãkaka, ørãvaha, Bahumålaka, Vçtta, Kauravya, Karkara, Saüvçtta, Dhçtaràùñra, Arkara, Patta, øaükhapiõóa, Kuõóodara, øaükhamukha, Subàhu, Mahodara. Kå÷màõóaka, Virajas, Kùemaka, øàlipiõóa
     All the serpents in the world have been born from these prominent serpents. (Chapter 35, âdi Parva, M.B.).
     5) %<Kadrå curses her sons.>% Once Kadrå called Vinatà to her side and asked her the colour of Uccai÷÷ravas, the horse of Indra. It was purely a white horse and Vinatà told so. But Kadrå said its tail was black. Each stood firm in her statement and then Kadrå made a bet. She who was defeated in the bet should serve the other as her slave. Vinatà agreed. Kadrå wanted to cheat Vinatà and so asked her sons to remain suspended from the tail of the horse in such an artful way that the tail would look black from a distance. Some of her sons refused to be a party to this deceit and Kadrå cursed them saying that they would all be burnt in the Sarpasattra of Janamejaya. Ka÷yapa did not like the curse. But Brahmà came there and said that the serpents as a class were injurious to society and as such a curse of that nature was necessary. Brahmà then taught him Viùasaühàravidyà (Treatment of snake-poisoning). (Chapter 20, âdi Parva, M.B.). 6) %<Kadrå and children go to Ràmaõãyaka.>% Once Kadrå told Vinatà. "Vinatà, take me to the island of Ràmaõãyaka in the middle of the ocean. It is a beautiful place to stay. Let your son, Garuóa, take my sons to that place." Vinatà took Kadrå and Garuóa took her children during the journey. Garuóa rose high up in the air nearing the sun and the serpents began to feel the heat unbearable and began to get charred. Kadrå then prayed to Indra and the latter then sent a heavy downpour of rains. This saved the serpents from being burnt to death and they reached the island of Ràmaõãyaka safe. (Chapters 25 and 26, âdi Parva, M.B.).
     7) %<Other details.>%
     (i) Kadrå lives in the court of Brahmà worshipping him. (Chapter 11, Sabhà Parva, M.B.).
     (ii) Kadrå taking the form of Skanda--graha in an infinitely minute size enters the wombs of women and eats the embryo. (Chapter 230, Vana Parva, M.B.).

#<KAHOôA># (KAHOôAKA--KHAGODAKA). A sage the disciple and son-in-law of Uddàlaka. He was the father of the sage Aùñàvakra.
     Uddàlaka had another name "øvetaketu". He was a sage who had personally seen and talked to the goddess Sarasvatã. It was at that time that Kahoóaka became his disciple. Kahoóaka who was of a gentle nature served his preceptor for a long time and won his favour. He was immensely pleased and after teaching the necessary things gave his daughter Sujàtà in marriage to Kahoóaka. In due course, Sujàtà became pregnant. One day, the child in the womb cried out that there was a mistake in his father's recitation of the Vedas. Kahoóaka was displeased at this. He cursed the child that he would be born with a body having eight bends (curves). So the boy was named "Aùñàvakra" (one who has eight bends). Sujàtà who was poor, once sent Kahoóaka to King Janaka for some money. Kahoóaka who was defeated in a disputation was immersed in water. Aùñàvakra rescued his father. (See under Aùñàvakra).

#<KAHOLA># An ancient sage who flourished in Indra's assembly. (Mahàbhàrata, Sabhà Parva, Chapter 7).

#<KAIKASä># Mother of Ràvaõa.
     1) %<Birth.>% From the wrath of Brahmà the giant Praheti was born and from Brahmà's hunger the demigod Heti was born. The son Vidyutke÷a was born to Heti, of Bhayà the sister of Kàla (God of death--Time). Vidyutke÷a married Sàlakañaïkà the daughter of Sandhyà. A son named Suke÷a was born to them. Suke÷a married Devavatã daughter of Maõimaya, a Gandharva. Three sons Màlyavàn, Sumàlã and Màlã were born to them. The three brothers Màlyavàn, Sumàlã and Màlã married Sundarã, Ketumatã and Vasudhà respectively, the three daughters of Narmadà, a gandharva woman. To Sumàlã, by his wife Ketumatã, were born the ten sons, Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühràda, Pràkvàta and Bhàsakarõa and four daughters Vekà (Bçhà), Puùpotkañà, Kaikasã and Kumbhãnasã.
     2) %<Marriage.>% As Sumàlã was walking through forests with his wives and daughters, he saw so many Yakùas (demi-gods) going in planes to pay homage to Vai÷ravaõa. Sumàlã understood that Vai÷ravaõa became worthy of homage because he was the son of Vi÷ravas. So he took his daughter Kaikasã and left her in the house of Vi÷ravas. After a while, being pleased with her services, Vi÷ravas took her as his wife. Once she requested her husband for children. Accordingly she got Ràvaõa, Kumbhakarõa and Vibhãùaõa as sons.

#<KAIKEYä I>#
     1) %<General information.>% One of the wives of Da÷aratha, who had three wives, Kausalyà, Kaikeyã and Sumitrà. It is mentioned in Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Sarga 70, Stanza 28 that Kaikeyã was the sister of Yudhàjit, the King of Kekaya. Kekaya was seven days' journey away from Ayodhyà.
     2) %<Getting boons.>% In days of old there was a battle between the devas and the asuras and Da÷aratha went to the world of Devas, with Kaikeyã, in a chariot to help Indra against the Asuras. The devas were in a sorry plight due to the illusive and sorcerous mode of fighting of øambara the Asura and his men. Da÷aratha faced the Asuras in ten directions at the same time and fought with them. In this fight his chariot had to be turned to every direction and up and down so swiftly that the bolt of the wheel slipped out and the wheel was about to come off when Kaikeyã inserted her thumb in the hole of the bolt and kept the chariot safe and steady. The King was not aware of this bravery on the part of his wife. At last when he came to know of this he promised to give her two boons. The queen said that she would ask for those two boons later as she didn't want anything then. After this the King and the queen returned to their country. (Vàlmãki Ràmàyaõa, Sarga 9; Kamba Ràmàyaõa, Bàlakàõóa).
     3) %<Request for the boons and the forest life of ørã Ràma.>% As the celebration of anointing ørã Ràma as the Heir apparent in Ayodhyà was going on, the humpy Mantharà approached Kaikeyã and advised her on the ways of making her son Bharata King and sending ørã Ràma to forest. At first Kaikeyã refused to agree to this, but at last she succumbed to the repeated advice of Mantharà. Da÷aratha came to see Kaikeyã who was lying in grief. Making use of this opportunity Kaikeyã requested for the granting of the two boons promised earlier. One boon was that Bharata should be anointed as heir apparent making use of the preparations made for ørã Ràma and the other boon was that ørã Ràma should live in forest, wearing bark of trees and matted hair for fourteen years. When Da÷aratha heard these requests he became unconscious. But he granted her wishes.

#<KAIKEYä II># Wife of Ajamãóha, a King of the Påru dynasty. (M.B. âdi Parva, Chapter 95, Stanza 37).

#<KAIKEYä III># Sudeùõà, the wife of the King of Viràña was known by the name Kaikeyã also. She was the daughter of Kekaya, the King of Såta, born of his wife Màlavã. As she was the daughter of Kekaya, she got the name Kaikeyã. (M.B. Viràña Parva, Chapter 16). Besides, it is stated in the Puràõas that all the princesses of the kingdom of Kekaya were called by the name Kaikeyã.

#<KAILâSA># (KAILâSAKA). A serpent belonging to the Ka÷yapa family. Mention is made about this serpent in Mahàbhàrata, Udyoga Parva, Chapter 103, Stanza 11.

#<KAILâSA>#
     1) %<General information>% The mount Mahàmeru has an area of eighteen thousand nàzhikas (Indian mile of (1/4) Ko÷a) and a height of two thousand nàzhikas. On the eastern side of this mount there are two mountains called Jañhara and Devakåña. Pavamàna and Pàriyàtra are the two mountains on the western side. On the south there are the two mountains of Kailàsa and Karavãra. The two mountains on the north are called Tri÷çïga and Makaragiri. It is stated in Mahàbhàrata, Vana Parva, Chapters 109 and 141 that the abodes of øiva and Kubera are on the mount Kailàsa. Once, to please øiva, Mahàviùõu performed penance on Kailàsa. (M.B. âdi Parva, Chapter 222, Stanzas 33 to 40). It is mentioned in Mahà Bhàrata, Sabhà Parva, Chapter 3 that the mountain Mainàka stands to the north of Kailàsa. Once Vyàsa went to Kailàsa. (M.B. Sabhà Parva, Chapter 43, Stanza 17). In Vana Parva, Chapter 106, mention is made that the King Sagara, with his two queens, once went to Kailàsa for penance. It was on the Kailàsa that Bhagãratha performed penance to propitiate øiva to bring down Gaïgà. Kailàsa is hundred yojanas high. The devas come to this place daily and return. It is mentioned in Sabhà Parva, Chapter 141, that in the place where Kubera lives on Kailàsa there live a large number of Yakùas (demi-gods), Ràkùasas (giants) Kinnaras (heavenly musicians), Garuóas (hawks) Màtaïgas (elephants) and Gandharvas (semi-gods). The lake of lotus of Kubera which was reached by Bhãmasena once, was in Kailàsa. In Vana Parva, it is mentioned that the Pàõóavas visited Kailàsa during their forest life. It could be understood from Mahàbhàrata, Anu÷àsana Parva, Chapter 83 that Kàmadhenu performed penance on the Kailàsa, once.

#<KAIRâTA PARVA># A sub section of Vana Parva in Mahàbhàrata.

#<KAIøIKA># See under Jyàmagha.

#<KAIøIKA (M)># An ancient country in Bhàrata. It is mentioned in Mahà Bhàrata, Sabhà Parva, Chapter 14 that Bhãùmaka the King of Vidarbha conquered this country.

#<KAIòABHA>#
     1) %<General information.>% Kaiñabha was the brother of Madhu, an Asura (demon). These two brothers are known in the Puràõas as Madhu-Kaiñabhas.
     2) %<Origin.>% In the Puràõas, two stories slightly different from each other, occur about the birth of Madhu and Kaiñabha. One story occurs in Devã Bhàgavata, Skandha 10 and the other in Mahàbhàrata, øànti Parva. In Devã Puràõa, Chapter 1, it is stated as follows:--
     In the beginning there was no earth or any other planet. There was only water. Mahàviùõu slept on the surface of the water. From the navel of Mahàviùõu the stalk of a lotus grew up and there was a lotus flower at the end of the stalk. Brahmà was born in the lotus flower. Brahmà stayed in the flower in deep meditation reciting the Vedas. Ear-wax flowed out from both the ears of Mahàviùõu. From the ear-wax two Asuras Madhu and Kaiñabha were born.
     The following occurs in the Mahàbhàrata, øànti Parva, Chapter 348 about the birth of Madhu-Kaiñabhas.
     A lotus flower grew up from the navel of Mahàviùõu and Brahmà was born in the flower. In the flower there were two drops of water created by Mahàviùõu. One drop was as sweet as honey and from that drop was born the Asura Madhu with the attributes of tamas (darkness). The other drop was hard and from it Kaiñabha was born with the attribute of Rajas (activity).
     3) %<Madhu-Kaiñabhas' acquiring boons.>% Madhu-Kaiñabhas were born in water, grew up in water and walked on the surface of water, haughty and arrogant. They began to think about how the big flood of water came into existence. Then Devã appeared before them and taught them the mantra or incantation of Vàgbãja (origin of logos). Reciting this mantra, Madhu and Kaiñabha worshipped Devã for thousand years. Devã appeared and asked them what they wished. They wanted the boon that death should befall them only as they desired. Devã granted them the boon. After this they became haughtier because of the boon, and lived in the water playing with the creatures in water having nobody to confront them (Devã Bhàgavata, Skandha 1).
     4) %<The theft of the Vedas.>% Madhu Kaiñabhas saw Brahmà lying in the lotus flower reciting the four Vedas which he had created. They caught hold of all the Vedas and went to Pàtàla, (the nether world) and hid themselves there. Brahmà grew sad at the loss of the Vedas and followed Madhu-Kaiñabhas, who began to attack Brahmà. At this Brahmà became terribly afraid of the Asuras and ran to Mahàviùõu who was lying in a deep sleep of contemplation. Brahmà praised him. Mahàviùõu woke up. (Devã Bhàgavata, Skandha 10).
     5) %<The death of Madhu and Kaiñabha.>% According to the request of Brahmà, Mahàviùõu confronted Madhu and Kaiñabha. Madhu engaged Viùõu in fighting while Kaiñabha took rest and when Madhu became tired, Kaiñabha engaged Viùõu in fighting. Thus the fight went on for a long time and Viùõu became tired of continuous fight. Viùõu understood that owing to the boon given by Devã the Asuras would die only if they wished for death, and that no body could kill them. So Viùõu began to meditate on Devã, who said "It would never be possible for you to kill Madhu and Kaiñabha because of my boon. They could be killed only by deceit. So you may kill them deceitfully".
     Hearing these words Mahàviùõu approached the Asuras and said to them. "I am much pleased with you. So you may ask for any boon." Hearing this they laughed and said that they were more powerful than Viùõu and that he might ask of them any boon. Taking that opportunity Mahàviùõu said "Oh ! powerful persons. I ask you to grant me this boon. Give me the boon to kill you." This request shook them. They were willing to be killed at any place except water. They thought that Viùõu would not be powerful enough to kill them. Mahàviùõu instantly raised his thighs which were enlarged to a great extent over the water as solid earth seeing which the Asuras enlarged their bodies to the extent of a thousand yojanas. But Mahàviùõu enlarged his thighs further, caught hold of Madhu and Kaiñabha, laid them on his thighs and cut off their heads with his discus. All the surface of the sea was covered with the medas (fat) of these Asuras. This medas of Madhu and Kaiñabha collected itself into a lump and became the earth. So the earth got the name 'Medinã'. As the earth was the fat of the Asuras it was not fit for food. (Devã Bhàgavata, Skandha 1).
     6) %<The so of Madhu-Kaiñabhas.>% A horrible son named Dhundhu was born to Madhu-Kaiñabhas. He lived under the sand in a wilderness called Ujjàlakam. A King of the Ikùvàku family named Kuvalayà÷va killed Dhundhu. So Kuvalayà÷va got the name Dhundhumàra. See under Dhundhu. (Mahàbhàrata, Vana Parva, Chapter 202). (Khara and Atikàya are the rebirths of Madhu and Kaiñabha. See under Atikàya).

#<KAITAVA># Another name of Ulåka, the son of øakuni.

#<KAITAVA (M)># A country in ancient Bhàrata. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 18, Stanza 13).

#<KâKA A># son of Kaüsa (Bhàgavata, 9th Skandha).

#<KâKAM># A town in ancient India. (M.B. Bhãùma, Parva, Chapter 9, Verse 64, contains a reference to this).

#<KâKä I># Original mother of the crows. (See under CROW).

#<KâKä II># One of the seven mothers who suckled Subrahmaõya at his birth. The seven mothers were-Kàkã, Halimà, Brahmikà, Màlinã, Palàlà, âryà and Mitrà. (M.B. Araõya Parva, Chapter 228, Verse 10).

#<KâKA (CROW)>#
     1) %<Origin.>% Ka÷yapa was the son of Marãci, who was the son of Brahmà. Ka÷yapa's wife Tàmrà had many daughters like Kàkã, øyenã, Bhàsã, Gçdhçkà, øukã and Grãvà. From Kàkã were born the crows in the world. (Agni Puràõa, Chapter 19).
     2) %<Crows--the symbol of sin.>% There is a reference in øiva Puràõa to this. Long ago the King of Kà÷ã had a daughter named Kalàvatã. Even in her youth, she received the "øaiva pa¤càkùara mantra." After that, she was married by Dà÷àrha, King of Mathurà, who was a sinner. When he touched Kalàvatã who was a holy woman, he experienced unbearable heat. Kalàvatã said that it was because of the King's sin. So she took Dà÷àrha to the sage Garga, who purified Dà÷àrha with his mantras (incantations) and made him stand in water. At once the King's sins came out of his body in the shape of crows. Some of them flew away. Many of them fell down with their wings burnt. Seeing this, the sage Garga said that all those crows were the volume of sins accumulated in the course of the innumerable births through which he had passed. (øiva Puràõa, Pa¤càkùara Màhàtmya).
     3) %<The Crow and Rice-offerings.>% In Uttara Ràmàyaõa there is a story about the crow's right to eat the offering of rice to Pitçs. Once a King named Marutta performed a Mahe÷vara sattra. Indra and other gods attended the sattra. Hearing about this, Ràvaõa came that way. The frightened gods fled away assuming the forms of different birds. Yama escaped in the form of a crow. From that time, Yama was pleased with crows. He gave a blessing that in future, when human beings worship the piñrs by offering rice to them, the crows will have the right to eat that rice. Thus the right of the crows to eat offerings of rice, originated from that time. (Uttara Ràmàyaõa).

#<KAKúA># A place of habitation of ancient Bhàrata. (øloka 49, Chapter 9, Bhãùma Parva).

#<KAKúAKA># A serpent born of the family of Vàsuki. This serpent was burnt to death at the Sarpasattra of Janamejaya. (øloka 6, Chapter 57, âdi Parva).

#<KAKúASENA I>#
     1) %<General information.>% (i) A King who was the grandson of Avãkùit and son of Parãkùit. For genealogy see 'Parãkùit'.
     (ii) Ugrasena, Citrasena, Indrasena, Suùeõa and Bhãmasena were his brothers. (Chapter 94, âdi Parva).
     2) %<Other details.>%
     (i) Kakùasena was a member of the court of Yama. (Chapter 8, Sabhà Parva).
     (ii) Kakùasena was considered to be one among the pious souls, like øibi, Pratardana, Rantideva, Ambarãùa, Janamejaya, Vçùàdarbhi, Para÷uràma, ørã Ràma, Karandhama and Mitrasaha who had attained salvation by their charity and righteousness. Mahàbhàrata states that Kakùasena the saintly king attained salvation by presenting gifts to the great Vasiùñha. (øloka 14, Chapter 137, Anu÷àsana Parva).

#<KAKúASENA II># There was another King called Kakùasena in the court of Dharmaputra. (øloka 22, Chapter 4, Sabhà Parva).

#<KAKúASENâøRAMA># An â÷rama situated on the top of the mountain, Asita. Perhaps this was constructed by Kakùasena. (øloka 12, Chapter 89, Vana Parva).

#<KAKúEYU># (KèúEYU). Son of Raudrà÷va born of a nymph called Mi÷rake÷ã. He had nine brothers, named èkùeyu, Sannateyu, Ghçteyu (Kçteyu), Citeyu. Sthaõóileyu, Dharmeyu, Sammiteyu, èteyu and Matinàra. For genealogy see under 'Påruvaü÷a'. (øloka 10, Chapter 94, âdi Parva).

#<KAKúäVâN I># This was a èùi well praised in the ègveda.
     1) %<Birth.>% King Kaliïga did not have children for a long time. The King, therefore requested the sage Dãrghatamas (Gautama) to get a son for him by his queen. The sage consented. But the queen did not like to sleep with the old sage. She therefore requested her servant maid, U÷ã, to lie with the sage. Kakùãvàn was the son born to Dãrghatamas of U÷ã. (Såkta 125, Anuvàka 18, Maõóala 1, ègveda).
     2) %<Other details.>%
     (i) He was of the family of Aïgiras and he lived in a hermitage in the east. (Chapter 208, øànti Parva, and Chapter 135, Anu÷àsana Parva).
     (ii) He praised Viùõu by reciting the èks with deep concentration and acquired many virtues. (Chapter 292, øànti Parva).
     (iii) Mahàbhàrata states that Kakùãvàn was the preceptor of Indra and also the creator of the world with Rudratejas (majesty equal to that of øiva). Yavakrãta, Raibhya, Arvàvasu, Paràvasu, Kakùãvan, Aïgiras and Kaõva are seven Barhiùads (a set of manes born of Brahmà) who are also gurus of Indra living in the east. (Chapter 150, Anu÷àsana Parva).
     (iv) Kakùãvàn was famous among the Yajvans. (Såkta 18, Anuvàka 5, Maõóala 1, ègveda).
     (v) To test the strength of Kakùãvàn he was once given a hundred pitchers of liquor by the A÷vins. (Såkta 116, Anuvàka 17, Maõóala 1, ègveda).
     (vi) Kakùãvàn who was returning home from the à÷rama of the preceptor after completiõg his education spent one night at a place on the way. In the morning when he awoke he saw Svanaya son of King Bhàvayavya before him. The beautiful boy had strayed to that place by accident while playing with his friends nearby. Kakùãvàn was attracted by the enchanting features of the boy and decided to make him the husband of his daughter. Svanaya on knowing the details regarding Kakùãvàn took him to his father's palace and the King received the sage with respect and gave him many presents. (Såkta 125, Anuvàka 18, Maõóala 1, ègveda).

#<KAKúäVâN II># A King of ancient India. He was the father of Bhadrà, wife of èùità÷va. (øloka 17, Chapter 120, âdi Parva).

#<KâKúäVâN># A son of Maharùi Gautama. Mahàbhàrata, Sabhà Parva, Chapter 21, Verse 3 states that at the time when Gautama was living in Girivraja, he had connection with a øådra woman of U÷ãnara land and as a result of it Kàkùãvàn was born to her. This Gautama was not the husband of Ahalyà.\<*>\ Kàkùãvàn had a son named Caõóakau÷ika and two daughters named Bhadrà and Ghoùà. Mahàbhàrata, Sabhà Parva, Chapter 4, Verse 17 states that Kàkùãvàn flourished in Yudhiùñhira's assembly.
\<*) It is also stated elsewhere that Kàkùãvàn was the son of Dãrghatamas, the father of Gautama. See under Diçghatamas.>\

#<KâKúäVATASUTâ># A female sage named Ghoùà who was the daughter of the sage Kàkùãvàn. As she was suffering from the disease of leprosy, no one was prepared to marry her. She composed a mantra in praise of the A÷vinãdevas. They cured her of her disease. After that she got married. Besides Ghoùà, Kàkùãvàn had another daughter named Bhadrà. (See under Bhadrà).

#<KAKUTSTHA># A son of øa÷àda, a King of the Ikùvàku dynasty. He was the father of Anenas. (See under Kàkutstha).

#<KâKUTSTHA># ørã Ràma got the name Kàkutstha because he was born in the dynasty of Kakutstha. (See under Kakutstha).

#<KALâ I># A measure of time. See under Kàlamàna.

#<KALâ II># Art. The sixtyfour arts are as under;-(1) Gãta (music). (2) Vàdya (instrumental music). (3) Nçtya (Dancing). (4) Nàñya (histrionics). (5) Citra (painting). (6) Accunirmàõa (making of types). (7) Puùpanirmàõa (flower-gardening). (8) Påmettaracanà (artistic flower laying). (9) Dehàlaïkaraõa (Dressing). (10) Gçhàlaïkaraõa (furnishing of houses). (11) øayyànirmàõa (making of beds). (12) Jalataraïga (music with water). (13) Jalavàdya (music on water). (14) Vividhaveùadhàraõa (wearing different kinds of dresses). (15) Màlànirmàõa (making of flower garlands). (16) Ke÷àlaïkàra (hair dressing). (17) Vastradhàraõa (wearing of dresses). (18) Karõabhåùaõanirmàõa (making of ear-ornaments). (19) Sugandhapuùpasa¤cayana (collection of sweet-smelling flowers). (20) Alaükçtàhàra (decorating food articles). (21) Indrajàla (magic). (22) Bhaïgãkaraõa (beautification). (23) Kara÷ucãkaraõa (cleaning of the hands). (24) Modakanirmàõa (making of sweet-meats). (25) Pànãyanirmàõa (making of drinks). (26) Tailoring. (27) Jàlanirmàõa (making of nets). (28). Riddle. (29) Akùara÷loka (competition in the reciting of poems according to certain rules). (30) Arthavi÷adãkaraõa (clarification of meaning). (31) Granthapàràyaõa (reading of books). (32) Nàñakadar÷ana (enacting of plays). (33) Samasyà påraõa (part of a verse, generally the last line, proposed by one person to be completed by another as a trial of skill). (34) Nirmàõa (making of cots of canes). (35) Carpentry. (36) Logic. (37) Vàstuvidyà (science of building homes). (38) Svarõaratnapari÷odhana (connoisseurship of gold and diamonds). (39) Dhàtusaüskaraõa (purification of metals). (40) Skill in distinguishing the colours of diamonds. (41) Khaniparãkùana (finding out of mines). (42) Understanding trees and their value (Vçkùàyurvedayoga). (43) Cockfight. (44) Understanding the language of birds like Mainà. (45) Massaging. (46) Ke÷aprakùàlana. (47) Akùara muùñikà kathana. (48) Vide÷abhàùàpañhana (Learning of foreign languages). (49) De÷abhàùà-j¤àna. (knowledge of the language of one's own country). (50) Bhàvikàlapravacana (fortunetelling). (51) Yantranirmàõa (making of machines). (52) Smaraõa÷aktipoùaõa (increasing memory power). (53) øravaõapàñha (studying by hearing). (54) Nimiùakavana (Instant poetry-making). (55) Kriyàvikalpa. (56) Kapañabhàva (False poses), (57) Chandoj¤àna (knowledge of different metres). (58) Vastragopana. (59) Game of dice. (60) Another gambling game. (61) Bàlalãlà (entertainment of children). (62) Vinayàcàrakrama (etiquette). (63) Vaitàlikavidyàj¤àna (panegyrics). (64) Kàryagrahaõa (comprehension of facts) (øabdasàgara).

#<KâLA I (YAMA)>#\<*>\ The god of Death. When the life span of each living being allotted by Brahmà is at an end Yama sends his agents and takes the soul to Yamapurã (the city of Yama). From there, the holy souls are sent to Vaikuõñha (Heaven, the abode of Viùõu) and the sinful souls to Hell.
     1) %<Genealogy and birth of Yama.>% From Mahàviùõu were descended in the following order--Brahmà, Marãci, Ka÷yapa, Sårya (Sun), Yama (Kàla).
     Sårya married Saüj¤à, daughter of Vi÷vakarmà. They had three children, Manu, Yama and Yamã. Of them, Yama has the task of taking away the souls of those whose life-span is at an end. Once Saüj¤à who was unable to bear the dazzling brilliance of Sårya, ordered her maid Chhàyà to attend on him and went to the forest for performing penance. Mistaking her for his wife Saüj¤à, Sårya begot of her three sons namely, øani÷cara, Manu and Tapatã. Once Chhàyà cursed Yama for disobedience. Then Sårya and Yama understood that she was not Saüj¤à. After that the A÷vinãkumàras, Revanta and Bhayà were born to Sårya and Saüj¤à. Thus Viùõu Puràõa, Part III, Chapter 2 says that Yama was the brother of Manu, Yamã, the A÷vinã Kumàras, Tapatã, øanai÷cara and Bhayà. Yama's sister Bhayà was married by the Asura, Heti. Sunãthà was the eldest daughter of Yama. Aüga married her. The famous King Vena was her son. (Viùõu Puràõa, Part I, Chapter 13).
     2) %<Yama is a Dikpàlaka.>% Once Kubera offered penance to Brahmà for ten thousand years in water, head downwards and in the middle of Pa¤càgni. Brahmà who was pleased, appeared before him and Kubera prayed to him that he should be made one of the Lokapàlakas. Accordingly Brahmà ordered that thenceforth, Indra should rule in the East, Yama in the South, Varuõa in the West and Kubera in the North. Yama's city is called Saüyaminã. (Uttara Ràmàyaõa).
     3) %<Curse on Yama.>% Yama was once cursed by the sage Aõi Màõóavya. It was as a result of it that Yama was born as Vidura. (For details see under Aõimàõóavya).
     4) %<Yama became Maharùi.>% ørã Ràma who returned after his forest life became king of Ayodhyà. He ruled over the country for 11,000 years. Then it was time to recall Mahàviùõu who had incarnated as ørã Ràma, to Vaikuõñha. Brahmà sent Yama to the earth to bring back ørã Ràma. Yama who assumed the guise of a young Maharùi, went to Ayodhyà and visited ørã Ràma. He said that he was the disciple of the sage Atibala and had come to tell him a secret. So Lakùmaõa was posted at the entrance to prevent anyone from entering the room. It was announced that anyone who tried to enter would be slaughtered. After that, while ørã Ràma and Yama were having their secret talk, Durvàsas, the sage, who was hungry after a fast of 1,000 years, arrived at the door, asking for food. Lakùmaõa told him humbly that he could not be allowed to enter just then. Durvàsas, who became furious, was about to curse the whole race of Kings. So Lakùmaõa entered the room and informed ørã Ràma of the arrival of Durvàsas. At the same time, in fulfilment of the order, he was ready to be slaughtered. Vasiùñha suggested that it would be enough if Lakùmaõa was banished from the palace. Accordingly he was expelled and he went and drowned himself in the depths of the river Sarayå. ørã Ràma who was broken-hearted at his separation from Lakùmaõa went to the same river and drowned himself there shortly after. Yama then took their souls to Vaikuõñha. (Uttara Ràmàyaõa).
     5) %<Yama became crow.>% In Uttara Ràmàyaõa there is a story that at Marutta's Yàga, Yama who was frightened at the sight of Ràvaõa, escaped in the form of a crow. (For details, see under Crow).
     6) %<An Age without Yama.>% In the Puràõas there are references to three periods when there was no Yama.
     (1) One such period was in Kçtayuga. At that time there was no death on earth which became overcrowded with living beings. Unable to bear their weight, the earth sank down to a depth of 100 yojanas. The goddess of Earth offered tearful prayers to Mahàviùõu, who incarnated as Varàha (pig) and lifted up the earth 100 yojanas. (M.B. Vana Parva, Chapter 142).
     (2) When Màrkaõóeya reached the age of sixteen, Yama went to him to take away his life. Màrkaõóeya hid himself behind the idol of øiva. Yama threw his noose at him but it fell round øiva's neck. øiva opened his third eye and glared at Yama who was burnt to ashes in its fire. (See under Màrkaõóeya).
     (3) See under Pà¤càlã, Para 1, Sub Para 2.
     7) %<Yama returned Satyavàn's Life.>% (See under Satyavàn).
     8) %<Yama and King Nçga.>% See under Nçga.
     9) %<Yamapurã (the city of Yama).>% Yamapurã is thousand yojanas in extent. There is an entrance on each of the four sides. On one side of the city stands Citragupta's mansion. The fort surrounding the city is made of iron. There are a hundred streets in Yamapurã. They are all decorated with banners and festoons. There is a group of people in Citragupta's mansion. They are engaged in calculating the life-span of living beings. They take into account the vices and virtues of human beings. To the south of Citragupta's residence is situated "Jvaramandira" (the abode of diseases). Adjacent to it are the abodes of all kinds of diseases, each disease having its own abode. Yama's home is situated at a distance of twenty yojanas from the abode of Citragupta. It has an area of two hundred yojanas and a height of fifty yojanas. It is supported by one thousand columns. On one side of it there is an extensive assembly hall. It is here that those who have led virtuous lives in the world, find their abode after death. They lead a life of eternal heavenly bliss there. (Garuóa Puràõa, Chapter 14).
     (10) %<Naraka (Hell).>% There is a world called Pitçloka in the middle of the three worlds, on their southern side below the earth and above the Atala loka. The Agniùvàttas and other piñrs stay there in meditative trance for securing prosperity to those who come to pitçloka. Yama is the ruler of pitçloka. Since he is scrupulous in imparting justice, Yama is also called Yamadharma. He administers justice with an even hand to all living beings brought there by his agents, according to their virtues and vices during their earthly lives. He has power to assess the virtues and vices of people and to assign suitable punishments to them, but not to alter the laws or methods of punishment. Sinners are sent to the different Narakas by Yamadharma according to the nature and seriousness of their sins. The Puràõas refer to twentyeight Narakas in all. They are:--
     (1) %<Tàmisraü.>% Those who rob others of their wealth, wives, children etc, are bound with ropes by Yama's servants and cast into the Naraka known as Tàmisram. There, they are given sound beating until they faint. After they recover their senses, the beating is repeated and those who try to escape are bound hand and foot and pushed again into this hell. This is repeated as long as Fate has ordained.
     (2) %<Andhatàmtsram.>% This hell is intended for the wife who takes food after deceiving the husband or the husband who takes food after deceiving his wife. The punishmen there is the same as that of Tàmisram except the beating. But the excruciating pain suffered by the victims on being tied fast with Yama's rope by his servants, makes them fall down senseless.
     (3) %<Rauravam.>% This is the hell into which those who have persecuted other living beings are cast. Those who seize and enjoy another man's property or resources, also come under 'Persecution'. When such people are thrown into this hell, those whom they had persecuted or cheated while on earth, assume the shape of "ruru" and torment them severely. "Ruru" is a kind of dreadful serpent. This hell is known as "Rauravam" because of the abundance of rurus there.
     (4) %<Mahàrauravam.>% Here also there are ruru serpents. Only they are of a fiercer type. Those who deny the legitimate heirs, their inheritance and possess and enjoy others' property, are squeezed to death by these terrible serpents coiling round them.
     (5) %<Kumbhãpàkam.>% This is the hell for the punishment of those who kill and eat birds and animals. Here, oil is kept boiled in huge vessels. Yama's servants plunge sinners into this oil. The period of their torture extends to as many years as there were hairs on the bodies of the birds or animals which they killed and ate.
     (6) %<Kàlasåtram (Yamasåtra).>% This hell is terribly hot. It is here that those who do not respect their father, mother, elders, etc. are cast. They rush about in the unbearable heat of this hell and drop down exhausted, from time to time.
     (7) %<Asi(ta)patram.>% This is the hell in which those sinners who abandon svadharma (one's own duty) and accept Paradharma (others' duty) are flogged by Yama's servants with whips made of asipatra (sharp-edged sword-shaped leaves). When they run about under the flogging they trip over stones and thorns and fall on their faces. Then they are stabbed with knives made of asipatra. They drop down unconscious and when they recover their senses, the same process is repeated.
     (8) %<Såkaramukham.>% Kings who neglect their duties and oppress their subjects by misrule, are punished in this hell. They are crushed to a pulp by beating until they fall down unconscious and when they recover, they are again subjected to the same treatment.
     (9) %<Andhakåpam.>% This is the hell for punishing those who oppress Bràhmaõas, gods and the poor. In this Kåpa (well) there are wild beasts like tiger, bear etc. carnivorous birds like eagle, kite etc. venomous creatures like snakes and scorpions and insects like bugs, mosquitoes, etc. The sinners have to endure the constant attacks of these creatures, until the expiry of the period of their punishment.
     (10) %<Kçmibhojanam (Food for worms).>% Depraved Bràhmaõas who take their food without worshipping gods and honouring guests, are thrown into this "Kçmibhojana" Naraka which is one lakh yojanas in extent. Worms, insects and serpents sting them and eat them up. Once their bodies are completely eaten up by these creatures, they are provided with new bodies, which are also eaten up in the above manner. They have to continue there in this manner, till the end of their term of punishment.
     (11) %<Taptamårti.>% Those who plunder or steal other people's gold, jewels, ornaments or money are cast into the furnaces of this Naraka, which is built of iron and always remains red hot with blazing fire.
     (12) %<øàlmali.>% This Naraka is intended for men and women who have committed adultery. A figure made of iron, heated red-hot is placed there. The victim is urged to embrace it. Yama's servants flog the victim from behind.
     (13) %<Vajrakaõñaka÷àli.>% This Naraka is for the punishment of those who have unnatural intercourse with cows and other animals. Here, the guilty people are made to embrace iron images full of diamond needles.
     (14) %<Vaitaraõã.>% This is the Naraka for Kings who have violated all ordinances of øàstras and for adulterers. It is the most terrible place of punishment. Vaitaraõã is a river filled with human excreta, urine, blood, hair, bones, nails, flesh, fat and all kinds of dirty substances. There are various kinds of ferocious beasts in it. Those who are cast into it are attacked and mauled by these creatures from all sides. The sinners have to spend the term of their punishment, feeding upon the contents of this river.
     (15) %<Påyodakam.>% This is a well, filled with excreta, urine, blood, phlegm etc. Bràhmaõas and others who have intercourse with women of low caste against customs, ordinances etc. vagabonds who wander about irresponsibly like animals and birds and other such sinners are cast into this Naraka.
     (16) %<Pràõarodham.>% This Naraka is for the punishment of Bràhmaõas who keep dogs, asses and other mean animals and constantly hunt and kill animals for food. Here the servants of Yama gather round the sinners and cut them limb by limb with their arrows and subject them to constant insult.
     (17) %<Vi÷asanam.>% This Naraka is for the torture of those who perform Yàga by killing cows to display their wealth and splendour. They will have to remain there during the whole term of their punishment under the constant flogging of Yama's servants.
     (18) %<Làlàbhakùam.>% This is the Naraka for lustful people. The lascivious fellow who makes his wife swallow semen, is cast into this hell. Làlàbhakùam is a sea of semen. The sinner lies in it feeding upon semen alone.
     (19) %<Sàrameyà÷anam.>% Those guilty of unsocial acts like incendiarism, poisoning food, mass slaughter, ruining the country, etc. are cast into the Naraka called Sàrameyà÷ana. There, nothing but the flesh of dogs is available for food. There are 700 dogs in that Naraka and all of them are as ferocious as leopards. They attack the sinners who come there from all sides and tear their flesh from their bodies with their teeth.
     (20) %<Avãci.>% This Naraka is for those guilty of bearing false witness, false swearing or assuming false names. They are hurled into Avãci from a mountain which is 100 yojanas in height. The whole region of Avãci is always shaken like an ocean with turbulent waves. As soon as the sinners fall into it they are utterly smashed into dust. They are again restored to life and the punishment is repeated.
     (21) %<Ayaþpànam.>% Those who belong to the first three castes--viz. Bràhmaõas, Kùatriyas and Vai÷yas--who indulge in drinking Soma, Surà etc. are bound and thrown into this hell. They are forced to drink melted iron in liquid form.
     (22) %<Kùhàrakardamam.>% Braggarts and those who insult people of noble birth are cast into this hell. Here, Yama's servants keep the sinners upside down and torture them in various ways.
     (23) %<Rakùobhakùam.>% This Naraka is for the punishment of meat-eaters. There are separate compartments in this hell for those who perform human sacrifice, eat human flesh or the flesh of other creatures. All the living beings they had killed before, would have arrived here in advance. They would all join together in attacking, biting and mauling these sinners. Their shrieks and complaints would be of no avail there.
     (24) %<øålaprotam.>% People who take the life of others who have done no harm to them, by deceiving them or by treachery, with weapons like the trident, are thrown into the "øålaprotam" hell. Yama's servants fix each of the sinners of the above class, on the top of a trident. They are forced to spend the whole term of their punishment in that position, suffering intense thirst and hunger, enduring all the tortures inflicted on them by Yama's servants.
     (25) %<Danda֌kam.>% Sinners who persecute fellow creatures like venomous serpents are cast into this Naraka. There are many wild beasts and many hooded serpents here. They eat alive, the sinners who fall into this hell.
     (26) %<Vañarodham.>% This hell is for those who persecute the creatures living on mountain-peaks, dense forests, hollow trunks of trees, etc. It resembles mountains, caves, forests etc. After throwing them into this hell the sinners are tortured with fire, snake, poison and weapons, just as they had tortured other creatures, while on earth.
     (27) %<Paryàvartanakam.>% One who denies food to a person who happens to come at meal-time and abuses him, is thrown into this Naraka. The moment he falls into it, his eyes are put out by being pierced with the beaks of cruel birds like the crow, eagle etc. It is the most painful experience for them.
     (28) %<Såcãmukham.>% Proud and miserly people who refuse to spend money even for the bare necessities of life, find their place in this hell. Those who do not repay the money they have borrowed, will also be cast into this hell. Here, their bodies will be continually pricked and pierced with needles. (Devã Bhàgavata, 8th Skandha; Viùõu Puràõa, Part 2, Chapter 6).
     12) %<Mantra (incantation) to invoke Yama.>%
     "mahiùastha yamàgaccha daõóahasta mahàbala / rakùa tvaü dakùiõadvàraü vaivasvata namo'stu te //" After invoking Yama with this mantra, one should worship with the mantra "Vaivasvataü Saügamanam". (Agni Puràõa, Chapter 56).
     13) %<Yama Defeated by Ràvaõa.>% Once the sage Nàrada went to Ràvaõa and expatiated on the glory and splendour of Yama. Immediately Ràvaõa set out to Saüyamanã with the intention of subduing Yama. Accepting Ràvaõa's challenge, Yama came out. After a terrible battle between them, which lasted for seven days neither of them was able to defeat the other. Both of them had received Brahmà's boon. In the night of the seventh day, Yama rushed forth with his staff to beat Ràvaõa to death. Then Ràvaõa took his Brahmàstra. At that critical moment, Brahmà came to the battlefield and persuaded Yama to withdraw from the fight. Yama retreated to his city and closed the gate. Ràvaõa went back with a triumphant shout. (Uttara Ràmàyaõa).
     14) %<Other details concerning Yama.>%
     (i) Yama attended Draupadã's Svayaüvara. (M.B. âdi Parva, Chapter 186, Verse 6).
     (ii) It was Yama who performed "øàmitra" (killing of animals) at the yàga done by devas in the Naimi÷àraõya. (M.B. âdi Parva, Chapter 196, Verse 1).
     (iii) In the fight between Indra and Arjuna in Khàõóavadàha, Yama joined the side of Indra. (M.B. âdi Parva, Chapter 226, Verse 32).
     (iv) Once in a thousand years, Yama comes to Bindusarovara and performs a yàga. (M.B. Sabhà Parva, Chapter 3, Verse 15).
     (v) Yama is a member of Brahmà's assembly. (M.B. Sabhà Parva, Chapter 11, Verse 51).
     (vi) When Arjuna performed tapas and received Pà÷upatàstra from øiva, Yama was pleased and presented Daõóàstra to Arjuna. (M.B. Vana Parva, Chapter 41, Verse 25).
     (vii) Yama was one of the devas who tested and then blessed Nala who went to Damayantã's Svayaüvara. (See under NALA).
     (viii) Indra made Yama, the King of Pitçs. (M.B. Udyoga Parva, Chapter 16, Verse 14).
     (ix) Mahàbhàrata, Droõa Parva, Chapter 69, Verse 26 says that when Devas milked Bhåmidevã, Yama took the form of a calf. (See under Vena).
     (x) In Tripuradahana (burning of Tripura) Yama remained in øaivabàõa (the arrow of øiva, (M.B. Droõa Parva, Chapter 202, Verse 77. See also under TRIPURA).
     (xi) Yama presented two warriors, Unmàtha and Pramàtha to god Skanda). (M.B. øalya Parva, Chapter 45, Verse 30).
     (xii) Once Yama gave advice to the sage Gautama on the subject of Dharma. (M.B. øànti Parva, Chapter 192).
     (xiii) Yama once gave a boon to a Bràhmaõa named Jàpaka. (See under JâPAKA. M.B. øànti Parva, Chapter 199).
     (xiv) Once Mahàviùõu taught Yama, øiva-Sahasranàma. Yama taught it to Nàciketa. (See under øIVA and NâCIKETA. Also M.B. Anu÷àsana Parva, Chapter 17).
     (xv) Yama sent his special agents to bring a Bràhmaõa named øarmi. (See under øARMI. Also M.B. Anu÷àsana Parva, Chapter 68).
     (xvi) Yama once lectured on the efficacy of giving "tila" (gingelly seed) "jala" (water) and anna (rice) to a Bràhmaõa. (M.B. Anu÷àsana Parva, Chapter 68).
     (xvii) Yama once explained the secrets of Dharma. (M.B. Anuֈsana Parva, Chapter 130).
     (xviii) Yama used to worship øiva on the mountain Mu¤javàn. (M.B. A÷vamedha Parva, Chapter 8).
     (xix) Dhåmorõà is the name of Yama's wife. (M.B. Udyoga Parva, Chapter 117, Verse 9).
     (xx) There is a story in Mahàbhàrata, âdi Parva about the condition of the world in the absence of Yama. Once Yama started a prolonged yàga at Naimiùàraõya. At that time there was no death in the world. All living beings continued to live indefinitely. The Devas all joined together and approached Yama with a request to solve the problem. Yama concluded his yàga and resumed his duties and death came to the world again. (M.B. âdi Parva, Chapter 199).
\<*) Kàla and Dharma are not the same person. See under Dharma.>\

#<KâLA II># A Maharùi. Mahàbhàrata, Sabhà Parva, Chapter 7, Verse 14, refers to this sage as offering worship to Indra, in Indra's assembly.

#<KâLâ># A daughter of Dakùaprajàpati. (See under Kàlikà).

#<KâLA># See under the word Kàlamàna.

#<KALA(S)># A group of Manes. This group lives in the Brahmasabhà. (Chapter 11, øànti Parva).

#<KâLABANDHAKA># An adviser of Mahiùàsura. Cikùura was his war-minister, Tàmra his finance minister, Asiloman, Prime Minister, and Udarka, Chief of the army. Kàlabandhaka, Bàùkala and Trinetra were the advisers of Mahiùàsura. (Devã Bhàgavata 5th Skandha).

#<KâLABHäTI># A devotee of øiva. As his father Màüñi performed penance for the sake of a son for a thousand years his wife conceived, but did not deliver. Màüñi asked the child in his mother's womb why he did not come out to which the latter replied that he did not come out as he feared the Asura called Kàlamàrga. (As the child feared Kàlamàrga it came to be called Kàlabhãti). As advised by øiva, Màüñi created in the child knowledge about dharma, renunciation etc. and thus made him conscious about higher knowledge. The child came out of the mother's womb. In due course of time Kàlabhãti took to the worship of øiva, who blessed him as follows: "Since you have outlived Kàlamàrga, in future you will become famous as Mahàkàla." (Skanda Puràõa).

#<KâLABRâHMAöA># A brahmin, who defeated Kàla. A great effulgence that emanated from his head two hundred years after his continuous Japa (Chanting of mantras) blocked the passage of sky-walkers (Devas) and spread to the three worlds. When Brahmà and others asked him to choose any boon, he said that he wanted nothing but chanting the Lord's name and mantras. Again, Brahmà insisted on the brahmin's choosing some boon or other, and then he removed himself to the northern planes of the Himàlayas, where also he continued chanting mantras. There too his effulgence became so powerful that Indra deputed celestial women to obstruct his Japa, but they could do nothing in the matter. Then Indra deputed Kàla to end the brahmin's life, but he failed in the attempt. Ultimately King Ikùvàku came to the brahmin and asked for half the power he had earned by his tapas, which the brahmin readily granted. And, Ikùvàku became thus famous all over the worlds. (Kathàsaritsàgara, Såryaprabhàlambaka).

#<KâLADA># An urban region in ancient India. (Bhãùma Parva, Chapter 9).

#<KâLADANTAKA># (KâLADANTA). A serpent born in Vàsuki's dynasty. It was burnt to death at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57).

#<KâLADVIJA># A serpent, which attained salvation. The story of this nàga, which was at first a øådra is told in chapter 16 of the Padma Puràõa as follows:--
     Once upon a time there lived in Karavãrapura a very selfish øådra called Kàladvija, who was sentenced by Kàla to live in hell for four Manvantaras. After living in hell the whole of the period, he was born as a nàga and suffered much in the crevices of a stone. While living thus, on an â÷vina pårõimà (Full moon day in the month of â÷vina), it threw out some fried paddy and Kauóã (shells) which fell before Viùõu. At once the Lord redeemed it from all its sins, and on its death, in due course, the attendants of Viùõu took him in a divine chariot to the Lord.

#<KâLAGHAòA># A brahmin scholar in the Vedas. He was a member of the assembly at the serpent yaj¤a conducted by Janamejaya. (âdi Parva, Chapter 53).

#<KALAHâ># Wife of a bràhmaõa named Bhikùu who was an inhabitant of the city of Sauràùñra. This woman used to do only just the opposite of what her husband asked her to do and so Bhikùu kept it a rule to ask her to do the opposite of what he wanted her to do. But one day he asked her to float the ÷ràddha piõóa in the river Gaïgà, and she threw it in øaucyakåpa. As a result of that she was born in a demoniac womb. But Dharmadatta got her purified by the Dvàda÷àkùarã mantra and giving her half the virtue accrued by him. By virtue of this they were reborn as Da÷aratha and Kausalyà. (ânanda Ràmàyaõa, Sàrakàõóa; Uttarakhaõóa, Padma Puràõa). See also under Dharmadatta.

#<KâLAJ¥A(S)># A synonym of the Kàlakeyas. (See under Kàlakeya).

#<KâLAKâ># (KâLIKâ). One of the daughters of Dakùa. Ka÷yapa married her. Mahàbhàrata, Vana Parva, Chapter 183 states that Kàlakeya and Narakàsura were born to Kàlakà by Ka÷yapa. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Chapter 14). In Mahàbhàrata Araõya Parva, Chapter 174 we find that Kàlakà once received from Brahmà, a boon that her sons would never be killed.

#<KâLAKA># An Asura born to Kàlikà by Ka÷yapa. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Chapter 14).

#<KâLAKAKúA># A warrior of Skanda deva. (M.B. øalya Parva, Chapter 45, Verse 69).

@<[Page 371b]>@

#<KâLAKâKúA># An Asura. He was killed by Garuóa. (M.B. Udyoga Parva, Chapter 105).

#<KâLAKâMUKHA># (KâLAKâMMUKA). A Ràkùasa. He was the brother of Prahasta, Ràvaõa's Minister. (For Genealogy, see under Prahasta). During ørã Ràma's life in the forest Kàlakàmukha was also among Khara, Dåùaõa and others. The other eleven members of that group were--øyenagàmã, Pçthugrãva, Yaj¤a÷atru, Vihaïgama, Durjaya, Karavãràkùa, Paruùa, Meghamàlã, Mahàmàlã, Sarpàsya and Rudhirà÷ana. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, 26th Sarga).

#<KâLAKANYâ># Daughter of Kàla (Yama). (See under Pura¤jana).

#<KâLAKAVèKúäYA># An ancient Saint. During the reign of the King Kùemadar÷in in the country of Kosala, his subjects were put to great sufferings under the misrule and corruption of his courtiers. At that time, Kàlakavçkùãya who was a friend of Kùemadar÷in and a reputed sage, came to Kosala with a caged crow. The sage went about the country claiming to know Kàkavidyà" (Vàyasã vidyà) by which a crow could be made to tell past events. Actually, the sage was going round the country in order to gather first-hand information about the corrupt practices of the King's men. After acquiring knowledge of the exact state of affairs in the country, Kàlakavçkùãya reached the palace. Under the cloak of the crow's words he exposed some of the improprieties of the King's Minister. Naturally, the Minister was furious and by his secret instructions his servants shot the crow to death that same night. On the next day, the sage himself went to the King and convinced him of the Minister's guilt. The King accepted the sage's suggestions and brought about a thorough overhaul of the administration by punishing or dismissing the culprits. (M.B. øànti Parva, Chapter 82).
     In Mahàbhàrata, øànti Parva, Chapter 106 we find that this sage once advised Drupada to make a treaty with King Kùemadar÷in. Kàlakavçkùãya was a sage who flourished in Indra's assembly. (M.B. Sabhà Parva, Chapter 7).

#<KâLAKETU># A renowned Asura Emperor who was the son of Danu, the wife of Ka÷yapa. Once he abducted Ekàvalã, the wife of Ekavãra and went to Pàtàla (underworld). Ekavãra fought a fierce battle with Kàlaketu and recovered Ekàvalã. (See under Ekavãra).

#<KâLAKEYA(S)># (KâLAKHA¥JAS).
     1) %<Birth.>% The Asuras who were born to Kàlà (Kàlikà) by Ka÷yapa Prajàpati, the son of Marãci and Brahmà's grandson.
     2) %<General.>% "Kàlakeya" is not the proper name of a particular Asura. The sons of Kàlà (Kàlikà) are all collectively called Kàlakeyas. They number about 60,000. Sometimes they fought under the leadership of Vçtràsura and at other times under other Asura leaders.
     3) %<Agastya and the Kàlakeyas.>% Once the Kàlakeyas started a campaign of hatred against Bràhmaõas. At nightfall they used to enter Bràhmaõa premises and commit murders, disturb their yàgas, etc. The Bràhmaõas complained to the sage Agastya. Agastya set out to capture the Kàlakeyas, who were alarmed and hid themselves in the ocean. Agastya dried up the ocean by drinking it. But some of the Kàlakeyas escaped and fled to Pàtàla. (M.B. Vana Parva, Chapter 101).
     4) %<Arjuna and the Kàlakeyas.>% The headquarters of the Asuras was Hiraõyapura, situated near Devaloka. Once they allied themselves with thousands of other Asuras called "Nivàtakavacas" and launched an attack on Devaloka. Indra sent his charioteer Màtali and brought Arjuna to Devaloka. Arjuna defeated the Nivàtakavacas and Kàlakeyas in battle. A large number of Kàlakeyas were killed in the battle. (M.B. Vana Parva Chapters 172-175).

#<KâLAKäRTI># A Kùatriya King. Mahàbhàrata, âdi Parva, Chapter 67 says that this King was born from the limb of Suparõa, the younger brother of the Asura, Mayåra.

#<KâLAKOòI># A sacred place in Naimiùàraõya. (M.B. Vana Parva, Chapter 95, Verse 3).

#<KâLAKæòA># The virulent poison that came up during the churning of the Ocean of Milk. øiva swallowed and retained it in his throat, and so he came to be called Nãlakaõñha.
     "And Kàlakåña arose like fire burning all the worlds. The smell of it sent the three worlds into a swoon. At the request of Brahmà øiva swallowed the poison to save the world from absolute destruction. And, he (øiva) retained it in his throat". (âdi Parva, Chapter 18).

#<KâLAMâNA># (Calculating time). In ancient days in India time was calculated in the following manner.
     Time taken (needed) to pierce a leaf with a needle--Alpakàla 30 Alpakàlas--1 Truñi 30 Truñis--1 Kalà 30 Kalàs--1 Kàùñhà 30 Kàùñhàs--1 Nimiùa (màtrà) 4 Nimiùas--1 Gaõita 10 Gaõitas--1 Neñuvãrpu (time for a deep sigh) 6 Neñuvãrpus--1 Vinàzhikà 6 Vinàzhikàs--1 Ghañikà 60 Ghañikàs--1 Day (Ahoràtra) 15 Ahoràtras--1 Pakùa (Fortnight) 2 Pakùas--1 Càndramàsa (A day for the Pitçs) 2 Màsas (months)--1 ètu. 6 ètus--1 year for men (A day for the Devas) 300 Years (Men's)--1 Divyavarùa (Divine year) 4800 Divyavarùas--1 Kçtayuga 3600 Divyavarùas--1 Tretàyuga 2400 Divyavarùas--1 Dvàparayuga 1200 Divyavarùas--1 Kaliyuga 12000 Divyavarùas--1 Caturyuga 71 Caturyugas--1 Manvantara 14 Manvantaras--1 Pralaya (Kalpa) 1 Pralaya--Brahmà's one day. (Bhàgavata Tçtãya skandha) 7(1/2) Nàzhikàs (Ghañikàs)--1 Yàma 4 Yàmas--1 day time 8 Yàmas--1 day (day and night). (Devã Bhàgavata, 9th Skandha).
     The 'Kàlamàna' according to the Viùõu Puràõa differs in certain respects from the calculations given above. Chapter 3, Part 1 of Viùõu Puràõa says:-Fifteen Nimiùas make one Kàùñhà. Thirty Kàùñhàs make one Kalà and thirty Kalàs make one Muhårta. Thirty Muhårtas make one day (man's) and thirty such days, divided into two fortnights form a Màsa (month). Six months form an Ayana; there are two ayanas called Dakùiõa and Uttara. Dakùiõàyana is night, and Uttaràyaõa is day for the Devas. 12,000 Divyavarùas--Deva varùas--form a Caturyuga consisting of the Kçta--Tretà--Dvàpara and Kali yugas, consisting respectively of 4000, 3000, 2000 and 1000 Divyavarùas. Before the commencement and after the end of every one of the above four yugas there is an interval respectively of 400, 300, 200, and 100 years. The interval before the commencement is called Sandhyà and that at the end is called Sandhyàü÷a. The period between Sandhyà and Sandhhyàü÷a is called Kçta yuga etc. One thousand Caturyugas form one day for Brahmà, and it (Brahmà's one day) has 14 Manus.
     Again, Chapter 8, Part 2 of the Viùõu Puràõa has the following to say about Kàlamàna.
     Fifteen nimisas make one Kàùñhà, thirty Kàùñhàs one Kalà, thirty Kalàs one muhårta and thirty muhårtas one day and night. Day is long or short according to the length or shortness of parts of the day, like morning, noon and evening. Despite the above variation evening or dusk time is always (2 nàzhikàs) the same. The three muhårtas from the sun's ardhodaya (when half of the sun has arisen) is called Pràtaþkàla, (morning) and it is (1/5)th of day time. The three muhårtas following are known as saügava. Madhyàhna (noon) is the three muhårtas after saügava. The time after madhyàhna is aparàhna (afternoon). Aparàhna lasts for three muhårtas. The time after this is dusk. Thus, a day-time of fifteen muhårtas is divided into five parts of three muhårtas each. On Viùuvat day the day will have full fifteen muhårtas. Then during Uttaràyaõa and Dakùiõàyana the day will be longer or shorter. During Uttaràyaõa the day will be longer than night, and during Dakùiõàyana vice versa. Viùuvat occurs when the sun enters the Tulà (Libra) and Meùa (Aries) houses. Dakùiõàyana is when the sun enters Cancer, and Uttaràyana when it enters Capricorn.
     Fifteen days and nights constitute a Pakùa (fortnight) and two Pakùas one month. Two solar months constitute a ètu (season), three çtus one ayana and two ayanas one year. Since there are four kinds of months, i.e. Saura, Sàvana, Càndra and Nàkùatra, years are considered to be of five different kinds. The first is called Saüvatsara; the second parivatsara; the third ióvatsara; the fourth, anuvatsara and the fifth, vatsara. This period of five years is called a yuga. In a yuga of five years there are 60 saura months, 61 sàvana months, 62 Càndra months and 67 nàkùatra months. At the beginning of the sixth year the sun and moon meet in the same house and that period of five years also is called yuga. (ørãdharãyam).

#<KâLâMRA># See under BHADRAøâLA.

#<KâLAMUKHA(S)># A hybrid race born from the union of men and Ràkùasas. Sahadeva defeated the Kàlamukhas also during his conquest of the southern region. (Sabhà Parva, Chapter 31, Verse 67).

#<KâLANEMI I># A great Asura. In later years he was born as Kaüsa, the son of Ugrasena. (See under Kaüsa).

#<KâLANEMI II># A brahmin from Màlava. His father was called Yaj¤asena. (Kathàsaritsàgara, Kathàmukhalambaka).

#<KâLANEMI III># A Ràkùasa. During the Ràma-Ràvaõa war, when Lakùmaõa swooned, Hanåmàn started for Droõa mountain for medicine. Ràvaõa deputed Kàlanemi to obstruct the path of Hanåmàn. Well acquainted with the trickeries of the Ràkùasas Hanåmàn killed Kàlanemi who appeared before him disguised as a sage. (Adhyàtma Ràmàyaõa, Yuddha Kàõóa, Canto 67).

#<KâLANIRöAYA># (Calculating time). See under Kàlamàna.

#<KâLA¥JARAGIRI># A famous mountain at Medhàvika tãrtha. He who bathes in Vedãhrada on this mountain will get the benefits of gifting away 1000 cows. (Anu÷àsana Parva, Chapter 25). Spread on the four sides of mount Mahàmeru are twenty mountains. They are:-Kuraïga, Karaga, Ku÷umbha, Vikaïkata, Trikåña, øi÷ira, Pataïga, Rucaka, Nãla, Niùadha, øãtivàsa, Kapila, øaïkha, Vaióårya, Càrudhi, Haüsa, èùabha, Nàga, Kàla¤jara and Nàrada. (Devã Bhàgavata, 8th Skandha).

#<KALâPA># A powerful sage of great majesty. Yudhiùñhira worshipped this sage at the end of the Ràjasåyayaj¤a. (Chapter 85, Sabhà Parva).

#<KâLâPA># A great sage, who was a member of Yudhiùñhira's assembly. (Sabhà Parva, Chapter 4).

#<KâLAPARVATA I># A mountain on the sea coast near Laïkà. (Vana Parva, Chapter 277).

#<KâLAPARVATA II># A mountain seen by Arjuna on his way to øiva with ørã Kçùõa during their dreamjourney. (Droõa Parva, Chapter 80).

#<KâLAPATHA># A son of Vi÷vàmitra. He was a scholar in philosophy and a Brahmavàdã. (Anu÷àsana Parva, Chapter 4).

#<KALAPIðGA I># A holy place. (øloka 43, Chapter 25, Anu÷àsana Parva).

#<KALAPIðGA II># A kind of bird. See under Kapi¤jala.

#<KâLAPèúòHA># A serpent. It was with this serpent that the hair on the necks of horses attached to the chariot of øiva at the burning of the Tripuras, was tied. (Karõa Parva, Chapter 34).

#<KâLARâTRI># The Devatà presiding over the night on the eve of death. The fierce aspect of the Devatà is described in the Mahàbhàrata as follows:--
     Coal-black in colour, with swollen mouth and eyes and wearing red garlands and clothings--thus appeared the woman (Devatà) presiding over the death-night. With the fierce cord in her hand she drags away the souls of the dead. (Sauptika Parva, Chapter 9).

#<KALAøA># A serpent born of the family of Ka÷yapa. (øloka 11, Chapter 103, Udyoga Parva).

#<KâLAøAILA># A range of mountains in Uttarakhaõóa in ancient India. (Vana Parva, Chapter 139).

#<KALAøAPOTAKA># A serpent. (øloka 7, Chapter 35, âdi Parva).

#<KALAøä># A holy place. If one sips water from a pond in that place one will acquire the benefit of conducting an Agniùñoma Sacrifice. (øloka 80, Chapter 83, Vana Parva.)

#<KALAøODARA># A soldier of Skanda. (øloka 72, Chapter 85, øalya Parva).

#<KâLASæTRA># A hell. (See under Kàla).

#<KâLATäRTHA># A sacred place in Ayodhyà. A bath here is as good as making a gift of eleven cows. (Vana Parva, Chapter 85).

#<KâLATOYAKA># An urban region in ancient India. (Bhãùma Parva, Chapter 9).

#<KALâVATä I># A daughter of the King of Kà÷ã. This gem of a woman worshipped the sage Durvàsas and became a saint by obtaining the øaiva Pa¤càkùara (five letters pertaining to øiva--Sivàya namaþ). Afterwards Dà÷àrha, King of Mathurà, married her. The King felt very hot whenever he approached her and he questioned her about it. She said she had received the Pa¤càkùara Mantra even from childhood and sinners would feel the heat if they touched her. The King was greatly disappointed and Kalàvatã took him to Sage Garga to redeem him from all his sins. The sage dipped the King in the river Kàlindã and when the King rose up all his sins flew away from his body as tiny birds. The King reaching the palace, embraced Kalàvatã and then he felt her body very cool and pleasant. They got a son also. (Pa¤càkùaramàhàtmya, øiva Puràõa).

#<KALâVATä II># Mother of Mçgàvatã, a queen. Mçgàvatã was the mother of Udayana. See under Mçgàvatã).

#<KALâVATä III># A nymph. See under òhiõñhàkaràla.

#<KâLAVEGA># A serpent born in the Vàsuki dynasty. It was burnt to ashes during the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 66, Verse 7).

#<KâLAYAVANA># A powerful Asura born out of the effulgence of Gargàcàrya. He was killed by øri Kçùõa. (See under Kçùõa).

#<KâLEHIKâ># A female attendant of Skandadeva. (øalya Parva, Chapter 46).

#<KâLEYA(S)># A set of Asuras born to the great sage Ka÷yapa of his wife Kàlà. Some scholars hold the view that the Kàlakeyas and the Kàleyas are one and the same. Kàleyas destroyed the â÷ramas of sages like Vasiùñha, Cyavana and Bharadvàja. (Vana Parva, Chapter 102). Devas killed some of the Kàleyas; the others ran away to Pàtàla.

#<KALI I># Incarnation of sin, the Sin-god.
     1) %<Birth.>% Ka÷yapaprajàpati, son of Brahmà, begot of his wife Muni sixteen sons and Kali was the fifteenth son. He was a deva-gandharva. The other sons of Ka÷yapa were: Bhãmasena, Ugrasena, Suparõa, Varuõa Dhçtaràùñra, Gopati, Suvarcas, Satyavàk, Arkaparõa, Prayuta, Vi÷ruta, Citraratha, øàli÷iras, Parjanya and Nàrada. (4 ølokas from verse 43, Chapter 65, âdi Parva).
     2) %<How Parãkùit controlled Kali.>% When ørã Kçùõa went to Vaikuõñha, the Pàõóavas entrusted the administration of the state to Parãkùit, son of Abhimanyu and started for the Mahàprasthàna. King Parãkùit was travelling the continent conquering places when he saw Kali in the garb of a øådra King teasing a cow and bull couple. Parãkùit aimed an arrow at him and then Kali came and bowed down before the King. The King did not kill him. He let him go free but ordered him to go away from his state. Kali was nonplussed because all the land belonged to Parãkùit and there was no place for him to go. So Kali begged of the King to give him some space to live. Parãkùit then declared that Kali could live in the following five places: Gambling' Drinking, Woman, Murder and Gold. From that day onwards the free movements of Kali were thus restricted (Chapter 17, 1st Skandha, Bhàgavata).
     3) %<Kali, Lord of Kaliyuga.>% There are fourteen Manvantaras during the life of Brahmà. The life time of a Manu is a Manvantara. This present period is the seventh Manvantara. In each Manvantara there are four yugas, Kçta, Tretà, Dvàpara and Kali. Kçtayuga consists of 17,28000 years, Tretàyuga consists of 12,96000 years, Dvàparayuga 8,64000 years and Kaliyuga 4,32,000 years. The christian era started in the Kali era 3102 and after another 4,26926 years Kaliyuga will come to an end and the present universe will enter the eighth Manvantara. From the beginning of the Kaliyuga acts of sin predominate and Kali, sin-god, will lord over the world.
     Kali was born on the day ørã Kçùõa ascended heaven. When Bhagavàn Mukunda abandoned his body and went to his place in Vaikuõñha. Kali came into being binding all on earth. (øloka 66, Chapter 1, Bhàgavata Màhàtmya).
     4) %<Kali and Nala.>% Kali and Dvàpara were going to the Svayaüvara of Damayantã when they met Indra and others returning from the Svayaüvara. They told Kali and Dvàpara that Damayantã was married to Nala. Kali and Dvàpara felt it an outrage that Damayantã should have married a man of the earth and not a deva. Kali decided that Nala should be sent out of his country and his matrimonial life made most unhappy. Dvàpara consented to be his accomplice in this attempt. Kali followed Nala waiting for an opportunity to enter his body. One day, by an oversight Nala, without doing the àcamana after passing urine, performed his sandhyàvandana. Taking that opportunity Kali entered the body of Nala. Kali went to Puùkara, brother of Nala in the guise of a bullock and made Nala challenge his brother to a game of dice putting that bullock as a wager. Puùkara accepted the challenge. Nala wagered and lost all his movable and immovable possessions and went to the forests with Damayantã. Nala, prompted by Kali, abandoned Damayantã in the forests and went his way. Damayantã cursed Kali.
     It was at this time that the great serpent Karkoñaka was entrapped in a wild fire. Nala saved him from the fire but in return the cobra bit him turning Nala into one of blue hue and said "Oh Nala, let Kali who cheated you and is now inside your body suffer with the poison I have injected into your body."
     Nala roamed about and reached Ayodhyà and there became the charioteer of ètuparõa, King of Ayodhyà. When ètuparõa went to the second marriage of Damayantã to Vidarbha, Nala went with him as his charioteer. On the way Nala taught ètuparõa the science of A÷vahçdaya and ètuparõa in return taught him the science of Akùahçdaya. When Nala learnt the secret of Akùahçdaya he vomited all the poison inside him and Kali left him. Nala was about to curse Kali but refrained from it at the request of Kali. At once Kali climbed on a Tànni tree (Beleric Myrobalan) and went down from the tree when Nala left the place. Tànni is from that day onwards considered a cursed tree. (Chapter 58, Vana Parva).
     5) %<The world in Kaliyuga.>% The celebrated sage Màrkaõóeya had prophesied about the happenings in Kaliyuga thus: In Kaliyuga all will be dishonest. Charity and Sacrifices will be only for a name. Bràhmaõas would do the duties of øådras. øådras will become prosperous. There will be sinners as kings. People will be short-lived and the stature of the people also will diminish. Beastly type of men will be on the increase. Taste and smell will vanish. Women will be 'Mukhebhagàs'. Men will sell rice and bràhmaõas, the Vedas. Women will sell their vaginas. The yield of milk from cows will decrease. Flowers and fruits will become less. Crows will be on the increase. Bràhmaõas would become beggars. Sages will be merchants. Bràhmaõas would without any reason grow hairs and nails. None will observe the four à÷ramas correctly. Students will defile the bed of their preceptors. Rains will be in and out of season. Trees and plants will refuse to grow in many places. There will be murder of people everywhere. Merchants will be cheats and they will use false measures. Righteous persons will decrease and sinners will increase. Girls of seven or eight years will become pregnant and boys will become fathers. Young men at the age of sixteen would be grey-haired. Old men will continue practising the habits of young men. Wives will lie with their servants. Wives will be prostitutes even while their husbands are alive. People will die in lots of hunger." (Chapter 188. Vana Parva).
     6) %<Kaliyugatãrtha.>% The greatest tãrtha of Kaliyuga is the river Gaïgà. (Chapter 85, Vana Parva).
     7) %<Duryodhana was the incarnation of Kali and øakuni, that>% of Dvàpara. (Chàpter 31, â÷rama Parva).

#<KALI II># A synonym of Sårya. (Sloka 20, Chapter 3, Vana Parva).

#<KALI III># A synonym of øiva. (øloka 79, Chapter 17, Anu÷àsana Parva).

#<KâLä I># A synonym of Satyavatã, mother of Vyàsa. (See under Adrikà and Satyavatã).

#<KâLä II># An aspect or form of Pàrvatã. (See under Pàrvatã).

#<KâLIDâSA># The greatest poet and dramatist in Sanskrit. Some scholars opine that Kàlidàsa flourished in the 8th Century B.C. while others place his date upto the period 11th Century A.D. At any rate most of the scholars consider the period between 1st Century B.C. and 5th Century A.D. as the most probable date of the great poet. Some of the main theories in this regard are as follows;--
     (1) %<Eighth century B.C.>% Towards the close of Raghuvaü÷a Mahàkàvya Kàlidàsa has referred to the son of King Agnimitra. Therefore the poet must have lived in the 8th Century B.C. This is the view of the scholar Hippolyte Fanche.
     (2) %<Second Century B.C.>% According to Dr. Ku¤jan Ràjà Kàlidàsa lived in the second Century B.C., the reasons for the belief being as follows. The poet was a contemporary of King Agnimitra of the Suïga dynasty. This Agnimitra is eulogised in Kàlidàsa's Màlavikàgnimitra. Agnimitra is referred to in the Bharatavàkya (epilogue) of the drama also.
     (3) %<First Century B.C.>% The traditional belief is that Kàlidàsa was a member in the assembly of poets and scholars of the court of emperor Vikramàditya, who started the Vikrama era in B.C. 56.
     "dhanvantarikùapaõakàmarasiüha-÷aïku--vetàla-bhañña-ghañakarpara-kàlidàsàþ / khyato varàhamihiro nçpateþ sabhàyàü ratnàni vai vararucir nava vikramasya."
     4) %<Fifth Century A.D.>% According to Dr. Keith, Kàlidàsa lived in the fifth Century A.D. One Candragupta II, who defeated the øakas in 339 A.D. was King of Ujjain. He was known as Vikramàditya also. Dr.Keith thinks that the great poet might have been a member of this King's court. Perhaps Kàlidàsa had remembered his royal patron Vikramàditya in his drama called Vikramorva÷ãya. Dr. Keith is further of the view that Kàlidàsa composed Kumàrasambhava after attending the birth celebrations of Kumàragupta, son of King Vikramàditya.
     (5) %<Sixth Century A.D.>% Three scholars, Fergusson, Max Muller and Kern have opined that Kàlidàsa lived in the sixth Century A.D.
     Whichever be the date of Kàlidàsa it could be known from his works that he spent the major part of his life in Ujjain, and was inextricably indebted to the city in many ways. Raghuvaü÷a and Kumàrasambhava are his two mahàkàvyas. He had also written three dramas, Abhij¤àna÷àkuntala, Vikramorva÷ãya and Màlavikàgnimitra and a lyric called ètusaühàra. He wrote also a world-famous poem called Meghasande÷a.

#<KâLIKâ># A female attendant of Skanda. (øalya Parva, Chapter 46, Verse 14).

#<KâLIKA># One of the attendants given to Skanda by Påùan, the other being Pàõãtaka. (øalya Parva, Chapter 45, Verse 43).

#<KâLIKâSAðGA A># holy place. Bathing here is as good as that at Kàlikà÷rama.

#<KâLIKâøRAMA># A holy place. If one bathes and spends three nights here one will be released from the sorrows of life and death. (Anu÷àsana Parva, Chapter 25).

#<KâLIKEYA># A son of King Subala. He was killed by Abhimanyu. (Droõa Parva, Chapter 49).

#<KâLINDä># (YAMUNâ).
     1) %<General.>% Kàlindã alias Yamunà is one of the holy rivers in India. The presiding deity of the river is Kàlindãdevã. Kàlindã, the daughter of the sun has her source in Kalinda mountaiõ, and hence the name Kàlindã for the river. Kàlindã joins the Gaïgà at Prayàga, and this confluence of the two rivers is called Saïgama, which is a sacred place.
     2) %<Gave way for ørã Kçùõa.>% As soon as Kçùõa was born Vasudeva stealthily removed the child to Ambàói. Due to heavy rains the Kàlindã was overflowing, and Vasudeva begged Kàlindã for a passage, and the river gave way for Vasudeva to take Kçùõa to Ambàói. (Bhàgavata 10th Skandha).
     3) %<Balabhadra dragged Kàlindã.>% Balabhadraràma once stayed in Ambàói for two months. One day he was picnicking on the banks of Kàlindã with the Gopãs. Under the influence of liquor he desired to play with his companions in the waters of Kàlindã. He called Kàlindã to his side, but the chaste Kàlindã refused to oblige him. So he dragged her by his plough hooking her to it. In great fear Kàlindã saluted him, and he enjoyed with the gopãs for some time on its waters. (Bhàgavata, 10th Skandha).
     4) %<Kàlindã, ørã Kçùõa's wife.>% After Maya had built Indraprastha for the Pàõóavas, ørã Kçùõa spent a few days there with them. And, one day while Kçùõa and Arjuna were strolling on the banks of Kàlindã the latter saw there a beautiful woman performing penance and he approached her. She told Arjuna that the object of her penance was to get Kçùõa as husband, and when Arjuna passed on the information to Kçùõa he took her in his chariot to Dvàrakà and duly married her. (Bhàgavata, 10th Skandha).
     5) %<Soïs of Kàlindã.>% Ten sons, were born to Kàlindã by Kçùõa. (Bhàgavata, 10th Skandha).
     6) %<Haüsa and his son in Kàlindã.>% Once Kçùõa attacked Jaràsandha and the son of his minister, Haüsa, being told that his father had been killed, committed suicide by jumping into Kàlindã. But, Haüsa had not been killed, and when he returned from the battlefield and knew about the death of his son, he too jumped into Kàlindã and committed suicide. (Sabhà Parva, Chapter 14).
     7). %<Other information.>%
     (i) Kàlindã is one of the seven tributaries of the Gaïgà. One who drinks its water will be released from all sins. (âdi Parva, Chapter 139, Verse 19).
     (ii) The Pàõóavas, during their life in exile in the forest drank Yamunà water, got over their weariness and continued their sojourn. (Vana Parva, Chapter 5, Verse 2).
     (iii) Sahadeva, son of Sç¤jaya, gave Agni Deva 1000 golden emblems on the banks of the Yamunà. (Vana Parva Chapter 90, Verse 7).
     (iv) Bharata performed thirty-three A÷vamedhas on the banks of the Yamunà (Vana Parva, Chapter 90, Verse 8). On another occasion he conducted six A÷vamedhas at the same spot. (Droõa Parva, Chapter 68). On yet another occasion he conducted three hundred A÷vamedhas. (øànti Parva, Chapter 29).
     (v) Ambarãùa, the son of Nàbhàga conducted a yaj¤a on the planes of Kàlindã. (Vana Parva, Chapter 129).
     (vi) Agastya the great sage performed penance on the planes of Kàlindã. (Vana Parva, Chapter 161).
     (vii) King øantanu conducted seven yaj¤as on the banks of the Kàlindã. (Vana Parva, Chapter 162).
     (viii) The colour of Kàlindã is black. Kàma (Cupid) shot arrows of flower at øiva, who was lamenting over the death of Satã, and he (øiva) thus excited to a condition of insanity jumped into Kàlindã with the result that its water turned black in colour. (Vàmana Puràõa, Chapter 6 and also see under Yamunà).

#<KâLINDäDVäPA># It was on this island that Vyàsa was born as the result of the intercourse between Parà÷ara and Satyavatã. (âdi Parva, Chapter 60).

#<KALIðGA I># ètàyu, King of Kaliïga was present at the svayaüvara of Draupadã. (øloka 13, Chapter 185 âdi Parva). Rukmã played a game of dice with Balabhadra with the help of Kaliïga (for details see under Rukmã). The sage Dãrghatamas begot a son of the wife of the aged and senile Kaliïga and the boy was named Kakùãvàn (Såkta 125, Anuvàka 18, Maõóala 1, ègveda).

#<KALIðGA II># A warrior of the god Skandha. (M.B. øalya Parva, Chapter 45, Verse 64).

#<KALIðGA III># A Daitya who lived in Kçtayuga. In Skanda Puràõa there is a story that he conquered heaven, drove away the Dikpàlakas, posted his own forces in their place and was finally killed by Devã.

#<KâLIðGA># ørutàyus, King of Kaliïga, and a member of Yudhiùñhira's assembly. (Sabhà Parva, Chapter 4).

#<KALIðGA(M) (KâLIðGA)># An ancient place in the south of Bhàrata.
     %<Other details.>%
     (1) Arjuna visited this place while he was on a pilgrimage. (øloka 9, Chapter 214, âdi Parva).
     (2) Kaliïga was also included in the countries conquered by Sahadeva while he was on his victory march. (Chapter 31, Sabhà Parva).
     (3) People from Kaliïga presented Yudhiùñhira with gifts for the Ràjasåya. (øloka 18, Chapter 52. Sabhà Parva).
     (4) Yudhiùñhira visited Kaliïga while he was on a pilgrimage. (øloka 4, Chapter 114, Vana Parva).
     (5) Karõa conquered Kaliïga while he was on a victory march. (øloka 8, Chapter 254, Vana Parva).
     (6) Sahadeva defeated the King of Kaliïga. (øloka 24, Chapter 23, Udyoga Parva).
     (7) ørã Kçùõa slaughtered the people of Kaliïga. (øloka 76, Chapter 48, Udyoga Parva).
     (8) The people of Kaliïga took part in the war between the Pàõóavas and Kauravas. (øloka 6, Chapter 20, Droõa Parva).
     (9) Para÷uràma conquered this place. (øloka 12, Chapter 70, Dçoõa Parva).

#<KALIðGADATTA># See under Dharmadatta.

#<KALIðGASENA># See under Madanama¤jukà.

#<KALIPRIYâ># A prostitute. She attained svarga by observing the Kàrttikavrata. (Chapter 21, Brahmakhaõóa, Padma Puràõa).

#<KâLIYA>#
     1) %<Birth.>% Ka÷yapa, grandson of Brahmà and son of Marãci begot of his wife Kadrå powerful nàgas like øeùa, Airàvata, Takùaka, Kàrkoñaka, Kàliya, Maõinàga, Puràõanàga etc. and from them were born all kinds of nàgas on earth. (âdi Parva, Chapter 35). Kàliya possessed one thousand heads. (Bhàgavata, 10th Skandha).
     2) %<Kàliya taok his abode in Kàlindã.>% Vinatà and Kadrå were wives of Ka÷yapa. The former was the mother of Garuóa and the latter of the nàgas. In a wager Vinatà was defeated and had to become the slave of Kadrå. Garuóa brought Amçta from Devaloka and redeemed his mother from slavery. Yet Garuóa and the nàgas continued to be enemies, Garuóa killing and eating nàgas whenever he got a chance for it. At last the nàgas entered into an understanding with Garuóa agreeing to give him the havis (offering) which they got on certain days, and thus Garuóa stopped eating the nàgas. But Kàliya did not subscribe to the above agreement; he treated Garuóa with contempt. But, in an encounter with Garuóa Kàliya was put to so much of hardships that he, along with his family, shifted his residence to a particular sector in Kàlindã.
     3) %<Admission denied to Garuóa.>% Owing to the curse of a sage called Saubhari, who was performing penance on the banks of Kàlindã, that Garuóa would die brokenheaded if he entered Kàlindã, it was a prohibited area to Garuóa.
     4) %<Suppression of Kàliya.>% Owing to the virulent poison of Kàliya the waters of Kàlindã became poisonous and the trees on its banks dried up. Once, while Kçùõa and his companions, the Gopàlas came to the banks of the river grazing their cows. The Gopàlas drank water from the river and fell down dead. Then Kçùõa jumped into the river from the top of a tree on its bank and danced upon the hoods of Kàliya who had rushed to attack him. Kàliya vomited blood and saluted Kçùõa. His wives and children also saluted the Lord. Kçùõa sent all of them away to Ramaõaka island assuring Kàliya that Garuóa would not attack him on seeing the marks of his (Kçùõa's) feet on Kàliya. Thus did Kàliya and his family shift their residence to Ramaõaka island. (Bhàgavata, 10th Skandha).

#<KALIYUGA># See under Manvantara.

#<KALKI># The tenth avatàra (incarnation) of Mahàviùõu. The ten avatàras are called Da÷àvatàras. Kalki is the last of them. Agni Puràõa, Chapter 16 says as follows about the incarnation of Kalki:--
     Towards the end of Kaliyuga, all people will lose their faith in God and become irreligious. They will accept presents from the wicked. At that time, there will be intermixture of castes. People will become thieves and evil doers. Fifteen divisions of the Veda Vàjasaneya alone will become the authoritative document. People, wearing the garb of righteousness, will indulge in unrighteousness. Mlecchas (lowest class of people) assuming the form of Kings will begin feeding upon human beings. At that time Lord Viùõu will incarnate as Kalki, the son of Viùõuya÷as and the priest of Yàj¤avalkya and exterminate all mlecchas. He will restore people to càturvarõya and the four à÷ramas and maintain proper standards of conduct. Afterwards the Lord will renounce the form of Kalki and ascend Heaven. Then Kçtayuga will begin again.
     Chapter 190 of Bhàùà Bhàrata supports almost all the above statements. In the light of them, we can gather certain features of Kalki's incarnation when Kaliyuga reaches its zenith. Mahàviùõu will be born as a Bràhmaõa with the name Viùõuya÷as, in the village called øàmbhala. Viùõuya÷aù will become famous under the name Kalki. He will be the priest of Yàj¤avalkya. He will create arms and soldiers by his will itself and destroy the wicked. With that Kçtayuga will commence.
     There is difference of opinion as to whether Kalki's incarnation has passed or is yet to come. But in the light of the statements in the Puràõas, Kalki has not yet come. Mahàbhàrata, Vana Parva, says that Kaliyuga extends over a period of 4, 32, 000 years. It is now only a little over 5,000 years since it began. Still, more than 4, 26, 900 years have to pass before the end of Kaliyuga. Therefore lakhs of years have still to pass before the incarnation of Kalki.

#<KALMâúâðGHRI># See under the word KALMâúAPâDA.

#<KALMâúAPâDA># (KALMâúâðGHRI, MITRASAHA, SAUDâSA). A famous king of the Ikùvàku dynasty. He wandered about in the forest as a Ràkùasa for twelve years.
     1) %<Genealogy.>% From Viùõu were descended in the following order--Brahmà--Marãci--Ka÷yapa--Vivasvàn--Vaivasvata Manu--Ikùvàku--Vikukùi--øa÷àda--Pura¤jaya--Kakutstha--Anenas--Pçthulà÷va--Prasenajit--Yuvanà÷va--Màndhàtà--Purukutsa--Trasadasyu--Anaraõya--Arya÷va--Vasumanas--Sutanvà--Trayyàruõa--Satyavrata--(Tri÷aïku)--Hari÷candra--Rohità÷va--Harita--Cu¤cu--øudeva--Bharuka--Bàhuka--Sagara--Asama¤jasa--Aü÷umàn--Bhagãratha--ørutanàbha--Sindhudvãpa--Ayutàyus--ètuparõa--Sarvakàma Sudàsa (Sudhà÷ana)--Mitrasaha (Kalmàùapàda).
     2) %<Name.>% His actual name was Mitrasaha. Since he was the son of Sudàsa, he was called Saudàsa also. (M.B. Anu÷àsana Parva, Chapter 78). Kalmàùàïghri and Kalmàùapàda were names which he got as a result of Vasiùñha's curse.
     3) %<Mitrasaha became a Ràkùasa.>% Mitrasaha was a reputed and glorious king belonging to the solar dynasty of kings who ruled over Ayodhyà. He had a queen named Madayantã. While they were leading a happy and enviable married life, Mitrasaha was forced to lead the life of a Ràkùasa in the forest for a period of 12 years, as the result of a curse. The story of this curse is given in different Puràõas in different versions and they are given below;--
     4) %<øakti Cursed Mitrasaha.>% One day Mitrasaha went to the forest for hunting. Vi÷vàmitra wished to get this mighty King as his disciple. While the King was passing through the forest, he saw øakti, Vasiùñha's son, coming towards him. The King was a Kùatriya and øakti was a Bràhmaõa. They were faced with the problem of whether the Kùatriya should make way for the Bràhmaõa or vice versa. Neither of them made way for the other. At last, Mitrasaha struck Sakti with his whip. In his anger øakti cursed Mitrasaha that he should become a Ràkùasa and roam about in the forest for 16 years. Vi÷vàmitra who was standing nearby at the time introduced a devil into the body of the King and from that day Mitrasaha wandered about in the forest in the form of a Ràkùasa. (M.B. âdi Parva, Chapter 176).
     5) %<Vasiùñh cursed Mitrasaha.>% Mitrasaha once went to hunt in the forest. While hunting he came across two tiger cubs. Actually, they were two Ràkùasas in disguise. The King who was unaware of it, killed one of them with an arrow. The other cub suddenly assumed his own form as a Ràkùasa and after giving Mitrasaha a warning that he would take revenge on him at the proper time, vanished.
     After the hunt the King returned to his palace. He informed Vasiùñha that he wished to perform A÷vamedhayàga like his ancestors. The sage offered to assist him in it. Shortly after, one day, the old Ràkùasa-tiger, disguising himself as the sage Vasiùñha, came to Mitrasaha and said;-- "Oh King! I will tell you a secret. Don't tell anyone else. I have a great desire to eat meat food. Please send some cooked meat to my â÷rama without anyone knowing about it." After saying this, the disguised Ràkùasa-sage left the place.
     The King told this secret to his wife Madayantã. They prepared the meat-food secretly and took it to Vasiùñha's â÷rama. When Vasiùñha saw the meat food, he took it as a personal insult and transformed the King into a Ràkùasa. (Uttara Ràmàyaõa).
     6) %<Another story of Vasiùñha's curse on Mitrasah.>% Once while Mitrasaha was hunting in the forest, he happened to kill a Ràkùasa by accident. The dead Ràkùasa's younger brother swore to avenge his death. He went to the King in the disguise of a young Bràhmaõa cook. Mitrasaha appointed him as a cook in the royal kitchen.
     At about that time, one day, Vasiùñha came to Ayodhyà, on the invitation of Mitrasaha for a øràddha. Mitrasaha, accompanied by his queen, greeted the sage with honour. He ordered the cook to prepare food for the guest at once. The Ràksasa disguised as cook, decided to make the best of this opportunity. In a short time he cooked some human flesh and offered it as food for Vasiùñha. The enraged sage cursed the King to become a man-eating Ràkùasa who would roam about for twelve years in the woods. Thus Mitrasaha became a Ràkùasa. (øiva Puràõa, øivaràtri Màhàtmya).
     7) %<How Mitrasaha got the name "Kalmàùapàda.">% Mitrasaha became very angry whan he was cursed by Vasiùñha. He decided to pay back in the same coin by cursing Vasiùñha also. He took water in his hand and was about to throw it down with the words of curse. But his queen Madayantã stopped him. She reminded him that it was not right to curse a Bràhmaõa and requested him to sprinkle that water on his own feet. The King's anger cooled down and he sprinkled the water on his own feet. Since his feet were polluted by the water of sin Mitrasaha came to be called "Kalmàùapàda", and Kalmàùàïghri" from that day. (øiva Puràõa, øivaràtri Màhàtmya).
     8) %<Kalmàùapàda's life as Ràkùasa.>% The curse-ridden Kanmàùapàda began to look upon Vasiùñha and his sons with inveterate hatred. He roamed the countrysides and forests in the form of a Ràkùasa. He started man-eating by feeding upon øakti, the eldest son of Vasiùñha. After that he ate all the remaining 99 sons of Vasiùñha. Distreseeó at the loss of his children, Vasiùñha left his âsrama, bent on committing suicide. He tied his own hands and feet securely with a rope and jumped into the river to drown himself. This attempt, like several other attempts to commit suicide, failed and he did not die. (M.B. âdi Parva, Chapter 177). In the Mahàbhàrata there is a story which says that once Uttaïka, a disciple of the sage Gautama went to beg the Kuõóalas (ear ornaments) worn by Kanmàùapàda's (Saudàsa's) queen, for the sake of Gautama's wife. (For details, see under the word "Uttaïka").
     9) %<Bràhmaõã's curse on Kalmàùapàda.>% In the course of his wanderings through the forest as a Ràkùasa, Kalmàùapàda happened to come across a Bràhmaõa youth engaged in amorous pleasures with his wife âïgirasã. The King caught hold of the youth and killed him. His wife, the Bràhmaõã wept loudly and after cremating her husband's body in a funeral pyre, jumped into it and burnt herself to death. Just before her death she pronounced a curse on Kalmàùapàda that if he touched any woman in future he would die immediately.
     After the death of the Bràhmaõa couple, the sin of Brahmahatyà (killing of Bràhmaõa) continued to pursue Kalmàùapàda in the form of a terrible monster. He fled for life from it and at last reached the presence of King Janaka. There, he happened to see the sage Gautama who taught Kalmàùapàda Divyaj¤ana (Divine wisdom). As advised by the sage, he went to the temple at Gokarõa and spent some years in deep meditation. (øiva Puràõa, øivaràtri Màhàtmya).
     10) %<øàpamokùa. (Liberation from Curse).>% Towards the close of the twelve years which Mitrasha (Kalmàùapàda) spent as a Ràkùasa, Vasiùñha saw him. The sage sprinkled holy water on Mitrasha and at once the Ràkùasa (the spirit of the Ràkùasa) left his body and he resumed his original figure of the King. He accepted Vasiùñha as his preceptor. They went back together to Ayodhyà.
     Although Madayantã, queen of Mitrasaha was there, the King was not able to touch her owing to the Bràhmaõã's curse. So he requested Vasiùñha to beget children by her. Accordingly Madayantã became pregnant by Vasiùñha. But she did not deliver the child even after twelve years. At last she hit the embryo in her womb with a stone and the child was born. Since he was born with the help of a stone (A÷man), the child was named "A maka". (M.B. âdi Parva, Chapter 167).

#<KALMâúä># A river. It was while travelling by the side of this river, that King Drupada reached a Bràhmaõa village where he happened to meet Upayàja. (M.B. âdi Parva, Chapter 166). Mahàbhàrata, Sabhà Parva, Chapter 78, Verse 16 says that it was on the bank of this river that the sage Bhçgu blessed Yudhiùñhira. (Modern scholars believe that Kanmàùã. is the same as the present river Yamunà).

#<KâLODAKA># A sacred place. The sin of causing abortion of those who bathe in the tãrtha here will be washed away. (Anu÷àsana Parva, Chapter 25, Verse 60 and øànti Parva, Chapter 152, Verse 12).

#<KALPA I># A son of Dhruva. See under DHRUVA.

#<KALPA II># A period of one thousand Yugas or fourteen Manvantaras. See under MANVANTARA.

#<KALPA III># The customary proceedings of Yàgas. These proceedings are made in the form of Såtras. The Såtras describe how the Bràhmaõas and mantras are to be used. For each Saühità there are separate ørauta Såtras. The ørauta Såtras for ègveda Saühità are â÷valàyana, øàükhàyana and øaunaka. Those for Sàmaveda are Ma÷aka, Làñyàyana and Dràhyàyaõa. Those for Kçùõa Yajurveda are âpastamba Bauddhàyana, Satyàùàóha, Hiraõyake÷ã, Mànava, Bhàradvàja, Vàdhåla, Vaikhànasa, Laugàkùi, Maitra, Kañha and Vàràha. For øuklayajurveda it is Kàtyàyana Srauta Såtra. For Atharvaveda it is Kau÷ika ørauta Såtra. All these Såtras contain only brief symbolic words and are difficult to understand without explanation.

#<KALPAKA># øiva's garden. It is situated in Kailàsa. (Kathàsaritsàgara, Kathàpãñhakalambaka, Part I).

#<KALPAVèKúA># A tree in Devaloka. It has the power of giving any object that one wishes to get. There are five Kalpavçkùas in Devaloka. Their names are: Mandàra, Pàrijàta, Santàna, Kalpavçkùa and Haricandana.
     Agni Puràõa, third Chapter mentions that among the wonderful things obtained by the churning of the ocean of milk, there was Kalpavçkùa also. So Kalpavçkùa was born from the ocean of milk.

#<KâLYâ># (KâLä). Mother of Vyàsa. (Agni Puràõa, Chapter 278).

#<KALYâöA># A sage. Once certain Aïgirases including this sage observed sattra (sacrifice) for the attainment of Heaven. But nobody was sure about the Devayàna path which leads to Heaven. So they selected Kalyàõa to find out the path. He went in search of the Devayàna path and on the way he met ærõàyu, a Gandharva who was in the company of some apsarà women. The gandharva disclosed the Sàma which would enable Kalyàõa to find out the Devayàna path. On his return, Kalyàõa told the other èùis that he had received the Sàma, but he refused to disclose from whom he obtained it. With the help of that Sàma known as Aurõàyuva, the Aïgirases attained Heaven, but because of his failure to disclose the whole truth, Kalyàõa was denied access to Heaven. Besides that, he became a victim to the disease of leprosy. (Pa¤caviü÷a Bràhmaõam).

#<KALYâöä># A female follower of Skandadeva. (M.B. øalya Parva, Chapter 46, Verse 6).

#<KâMA I># God of beauty in Indian mythology.
     1) %<General.>% A Prajàpati named Dharma was born from the right breast of Brahmà. Dharma was very handsome. Three sons, øama, Kàma and Harùa who were exceedingly handsome, were born to him. Of them, Kàma became the god of beauty. His wife was Rati. øama became the husband of Pràpti. Harùa had Nandà for his wife. (M.B. âdi Parva, Chapter 66, Verses 31-33).
     In Kàlikà Puràõa we see another story about Kàma's birth. Brahmà created ten Prajàpatis. After that, the woman Sandhyà was created. At the very moment of her birth, Brahmà and the Prajàpatis were irresistibly fascinated by her charm and they sprang up from their seats. All their thoughts converged on the same object. At this time a handsome youth emerged from Brahmà's mind with a floral bow in his hands. Immediately after his birth, he asked Brahmà "Kaü darpayàmi" (Whom should I make proud?) Brahmà replied--Let the minds of living beings be the aim of your arrows". He suggested Rati the daughter of Dakùa, to be Kàma's wife. Since he stirred the mind of Brahmà, he got the name "MANMATHA", and since he was extremely attractive in appearance he came to be called "KâMA". (For further details, see under "RATI.")
     2) %<How Kàmadeva got the name "KANDARPA".>% As soon as Kàma was born, he went to Brahmà and asked him "Kaü darpayàmi?" (Whom should I make proud?). Therefore he got the name "KANDARPA". (Kathàsaritsàgara).
     3) %<Brahmà cursed Kàma.>% Once Brahmà was meditating upon Para Brahman for the purpose of creation. He felt carnal thoughts rising in his mind. At once a girl was born from his mind. She appeared before him and did obeisance to him. This girl was Sarasvatã. Brahmà fell in love with her. He declared that she should stay in the tongues of all living beings, and particularly at the tip of the tongues of all scholars. After that he made Sarasvatã his wife. Soon he felt repentant for his weakness of mind. His anger blazed at Kàma who was the cause of all this. He cursed that Kàma would be burnt to ashes in the fire from øiva's third eye. After that Brahmà gave his carnal desire to the great sage Atri who transferred it to his wife Anasåyà. It hardened itself within her and took the form of Candra, who was thus born to her. (Brahmàõóa Puràõa, Chapter 43).
     4) %<Kàma was burnt up in fire.>% Long ago an Asura named Tàraka, who was proud of his invincible might, was causing much havoc and terror in the whole world. Even the gods were afraid of him because he had received a boon that øiva's son alone was capable of killing him. It was the time when Pàrvatã, the daughter of Himavàn, was performing a penance praying that Parame÷vara should become her husband. Taking advantage of this opportunity, Indra sent Kàma to rouse the passion of love in øiva's mind. Kàma reached øiva's seat and tried to stir up his passions. øiva who was enraged at this, opened his third eye blazing with fire. Kàma was. burnt to ashes in that fire. The place where Kàma's body (Aïga) fell, came to be called "Aïgaràjya". Since he lost his body, Kàmadeva got another name "Anaïga". (Vàlmãki Ràmàyaõa. Bàla Kàõóa, Chapter 23).
     5) %<Kàma's Next Birth.>% When øiva burnt up Kàma, the latter's wife Rati prayed to øiva to restore her husband to life. øiva was pleased and said that Rati would be born in the world and Kàma would take birth as her son." (Kathàsaritsàgara).
     According to øiva's blessing Rati was born in the world under the name of Màyàvatã. She became the kitchenmaid of an Asura named øambara. At that time ørã Kçùõa approached øiva with a request that he should be blessed with a son. øiva blessed him saying that Kàma who was burnt up in the fire of his eye would be born as the son of Rukmiõã, ørã Kçùõa's wife. Accordingly, Rukmiõã, conceived and a handsome child was born to her.
     øambara, who employed Màyàvatã as his kitchen-maid had received a boon from øiva. A condition laid down in it was that øambara would die not long after Kàmadeva's birth in the world. So øambara was making careful enquiries to ascertain whether Kàma was born anywhere in the world. It was during this period that øambara received the news that Kàma had been reborn as ørã Kçùõa's son. At once he went secretly to Rukmiõã's house and stole the little baby and threw it into the sea. A sea-fish swallowed the child and a fisherman who caught it presented it to øambara. When øambara cut it open, he saw a lovely baby inside the fish. He entrusted the child to Màyàvatã to be brought up.
     At this stage, the sage Nàrada happened to come there and he explained to Màyàvatã in secret, that the baby was Kàmadeva and she was Rati. From that time, she brought up the child with great affection and tenderness. As years passed and Kàma grew up into a youth, Màyàvatã began to make amorous advances towards him. Looking upon her with regard due to a mother, Kàma was displeased with these advances. Then she told him what Nàrada had disclosed to her about their relations in the past life. She advised him to kill øambara and to leave the place for Dvàrakà as soon as possible.
     As advised by her, Kàma killed øambara and both he and Màyàvatã went to Dvàrakà in a Vimàna and paid their respects to their parents there. In the presence of a large number of sages, Kàma was christened "Pradyumna". Aniruddha, the husband of Uùà, was the son of Pradyumna. Besides Aniruddha, Pradyumna had a daughter Tçùà.\<*>\
     6) %<Other names of Kàma.>% The following names have been used for Kàma in the Puràõas:--Madana, Manmatha, Màra, Pradyumna, Mãnaketana, Kandarpa, Darpaka, Anaïga, Kàma, Pa¤ca÷ara, øambaràri, Manasija, Kusumeùu, Ananyaja, Puùpadhanvà, Ratipati, Makaradhvaja, âtmabhå, Iràja, Iùma, Kiïkira, Abhiråpa, Gçdhukalàkeli, Ka¤jana, Ramaõa, Dãpaka, Madhudãpa, øamàntaka, Muhira, Råpàstra, Vàma, Puùpaketana. Makaraketu, Ratinàyaka, Ràgavçnta, Saüsàraguru, Gadayitnu, Màpatya, Màyã.
     7) %<Kàma's weapons.>% Kàma has a bow made of sugarcane, its string is made up of beetles, and the tips of his arrows are flowers. His vehicle is the parrot and the sign on his banner is fish. The five flowers of his arrows are:--Aravinda, A÷oka, Cåta, Navamàlikà, Nãlotpala. Besides these, he has five more arrows which are-Unmàdana, Tàpana, øoùaõa, Stambhana and Sammohana. (Amara Ko÷a).
\<*) From Kathàsaritsàgara we find that Udayana and Vàsavadattà were the rebirths of Kàma and Rati.>\

#<KâMA II># An Agni who was the son of Svàhàdevã. Mahàbhàrata, Vana Parva. Chapter 219, Verse 23 says that this agni was of inimitable beauty.

#<KâMA III># Another name for Parame÷vara. (M.B. Anu÷àsana Parva, Chapter 17, Verse 42).

#<KâMA IV># Another name for Mahàviùõu. (M.B. Anu÷àsana Parva, Chapter 149, Verse 45).

#<KâMA V># A great sage. There is a reference to this sage in Mahàbhàrata, Anu÷àsana Parva, Chapter 150, Verse 41.

#<KâMâ># Daughter of Pçthu÷ravas. She was the wife of Ayutanàyi, a king of the Påru dynasty and mother of Akrodhana. (M.B. âdi Parva, Chapter 177).

#<KâMAòHA># (KâMAòHAKA). A serpent born in Dhçtaràùñra's family. This serpent was burnt up in Janamejaya's sarpasattra. (M.B. âdi Parva, Chapter 57, Verse 16).

#<KâMACARä># A woman follower of Skandadeva. (M.B. øalya Parva, Chapter 46, Verse 23).

#<KâMADâ># Another woman follower of Skandadeva. (M.B. øalya Parva, Chapter 46, Verse 27).

#<KâMADEVA># See under Kàma.

#<KâMADHENU># (SURABHI--NANDINä).
     1) %<General.>% She is the first mother of cattle. She is a goddess with marvellous powers and attainments who gives milk whenever needed by gods and sages. The Puràõas declare that all the cattle in the world today are descended from Kàmadhenu.
     2) %<Three different names.>% This sacred cow is sometimes called "Kàmadhenu", at other times, "Surabhi" and also "Nandinã". They are not three different cows, as some people suppose. See Bhàùà Bhàrata, Araõya Parva Chapter 9, Verses 7 and 17. There Surabhi and Kàmadhenu are names used for referring to the same cow. Again, in the Bhàùà Bhàrata, âdi Parva, Chapter 99, Verse 14, we find the name Nandinã applied to Kàmadhenu. Thus we may conclude that Kàmadhenu had two other names, viz. Surabhi and Nandinã. But since the term "Surabhirgavi" occurs in Amarako÷a, it follows that even ordinary cows may be called "Surabhi".
     3) %<Birth and Jamily.>% In the Puràõas Surabhi is described variously as Dakùa's daughter, Ka÷yapa's wife, Ka÷yapa's daughter, etc. Although at first sight there may appear some discrepancy in these statements, in the light of them we may clearly arrive at the ancestry and birth of Surabhi. Vàlmãki Ràmàyaõa, Araõya Kàõóa, 14th Sarga says that Ka÷yapa, the son of Marãci and the grandson of Brahmà married Dakùa Prajàpati's daughters--Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhavà÷à, Manu and Analà. From verses 20 and 21 in the same Sarga we understand that Surabhi was the daughter of Krodhava÷à, Dakùa's daughter, by Ka÷yapa. In the same Sarga we find that two daughters, Rohiõã and Gandharvã were born to this Surabhi and from Rohiõã were born all the cows in the world that we see today and from Gandharvã were born all the horses. It was by her own father Ka÷yapa himself that Surabhi's offsprings were born. Therefore, the reference to Surabhi as the wife of Ka÷yapa may also be justified.\<*>\ øince Krodhava÷à, the daughter of Dakùa was the mother of Surabhi, actually Surabhi was the grand-daughter of Dakùa, But in a broad sense, a grand-daughter may be considered as a daughter. So the reference to Surabhi in Bhàùà Bhàrata, Anu÷àsana Parva, Chapter 83, Verse 28 as Dakùa's daughter is correct in that sense.
     4) %<How Kàmadhenu Received Divine Powers.>% Long ago Aditi, wife of Ka÷yapa, conceived Mahàviùõu in her womb and began an austere penance standing on one leg. At that time Surabhi went to Kailàsa and offered worship to Brahmà for ten thousand years. The gods who were pleased, came to Surabhi taking Brahmà with them. Brahmà said to her:--'Surabhi I have made you a goddess. You are now above the three worlds--Heaven Earth and Hell. Your world, "Goloka" will become famous. All people will worship you and the cows who are your off spring."
     From that day on which Brahmà blessed her, Surabhi became a goddess with marvellous spiritual powers. (M.B. Anu÷àsana Parva, Chapter 83).
     5) %<More than one Kàmadhenu?>% There are references to several Kàmadhenus in the Puràõas. There is one Kàmadhenu in Vàsiùñha's â÷rama. At Varuõa's yàga we see another Kàmadhenu. There is no ground for believing that there is only one Kàmadhenu and that it was borrowed by each Deva in turn for some particular occasion. It is possible that there were many Kàmadhenus in the family of Kàmadhenu and they were owned by different Devas. Moreover it is stated that several Kàmadhenus take their origin from sources other than the family of Ka÷yapa. One of them is from the ocean of milk. In Mahàbhàrata, âdi Parva, Chapter 18, we find that when the Devas and Asuras churned the ocean of milk, along with many other precious things, Kàmadhenu also came up to the surface.
     There is a reference to another Kàmadhenu in Bhàùà Bhàrata, Udyoga Parva, Chapter 102, There, it is said, Brahmà who got Amçta swallowed it beyond limit in his avidity and when he vomited, a Kàmadhenu came out from his mouth. That Kàmadhenu is said to be living in the world known as Rasàtala. The abovementioned passage also says that there are four other Kàmadhenus living on the four sides of the Kàmadhenu which lives in Rasàtala. They are Saurabhã in the east Haüsikà in the south, Subhadrà in the west and Dhenu in the north.
     The next Kàmadhenu is the one which was born from the side of ørã Kçùõa. Once ørã Kçùõa and his consort Ràdhà were amusing themselves by amorous pleasures in a remote and secluded place. When they were tired they wished to drink some milk. At that time, ørã Kçùõa created by his will power, the cow Surabhi and the calf Manoratha, from the left side of his body. ørãdàman milked that cow into a new earthen pot and when ørã Kçùna was drinking it, the pot fell down and the milk was spilt all over the floor. The milk which spread over an area of 100 yojanas, became a lake called "Kùãrasàgara" for Ràdhà and her maids to bathe and enjoy water-sports. Numerous cows were born from the pores of Surabhi and they were presented to the Gopas by ørã Kçùõa. (Devã Bhàgavata, 9th Skandha). Like this, several Kàmadhenus are seen in the Puràõas. Therefore there is no discrepancy or contradiction in statements declaring that there were many Kàmadhenus in different â÷ramas. But since Kàmadhenu had achieved divine powers by Brahmà's grace, it is but reasonable to believe that the different Kàmadhenus are really the different forms of the original Kàmadhenu, the daughter of Ka÷yapa.
     6) %<Theft of Kàmadhenu by Satyavrata (Tri÷aïku).>% Satyavrata (Tri÷aïku) was the son of Aruõa, a King of the Ikùvàku dynasty. He was a vicious and immoral fellow. Once he abducted a Bràhmaõa girl just at the time of her marriage in her bridal dress. Enraged at this his father drove him away from his palace. Satyavrata wandered about aimlessly in the country and in the forests.
     Soon after this there was a famine in the land. Human beings and animals began to die of starvation. At that time Vi÷vàmitra was performing penance in the forest after leaving behind his wife and children in the country. When he saw that the whole family was in danger of death by starvation, he decided to make some money by selling one of the sons, in order to save the lives of the rest of the family. Satyavrata who came to know of this, met Vi÷vàmitra and dissuaded him from selling his son. He promised to supply some flesh every day to the family by hunting animals in the forest and keeping the flesh suspended from the branch of a near-by tree. Accordingly, he began leaving the flesh regularly hanging from the branch of the tree. One day he could not get any flesh by hunting. That night he went to Vasiùñha's à÷rama and stole Kàmadhenu. He killed the cow and ate some of its flesh. The rest he gave to Vi÷vàmitra's family.
     The next morning when Vasiùñha woke up, he did not see his cow. But he came to know of the whole affair by his intuition. In his fury he cursed Satyavrata and said that the world would brand him with the name "Tri÷aïku" because he had committed three heinous sins viz. killing of cows, abducting another man's wife and incurring his father's displeasure. After that Vasiùñha restored Kàmadhenu to life. (Devã Bhàgavata, 7th Skandha).
     7) %<Vi÷vàmitra attacked Kàmadhenu.>% Once while Vi÷vàmitra was a ruling King, he went into a forest to hunt. In the course of his rambles through the forest, he happened to arrive at Vasiùñha's â÷rama with his retinue. Vasiùñha called Kàmadhenu and ordered her to provide food for Vi÷vàmitra and his party. Kàmadhenu, by her divine powers, prepared food within a short time and gave them a sumptuous meal; Vi÷vàmitra was greatly pleased with this amazing feat of Kàmadhenu and he asked Vasiùñha to give her to him. He even offered to give crores of cows in return for her. But Vasiùñha refused to comply with his request. Then Vi÷vàmitra tried to seize and take her away by force.
     At once Kàmadhenu assumed the form of a terrible monster of destruction. From the different parts of her body emerged fierce warriors who clashed with Vi÷vàmitra's followers. All the arrows shot by Vi÷vàmitra were caught by Vasiùñha with his hand. In the end Vi÷vàmitra admitted that the might of a Bràhmaõa is superior to the might of a Kùatriya. (Vasiùñha was a Bràhmaõa and Vi÷vàmitra a Kùatriya). Vi÷vàmitra, soon gave up his kingly duties and began penance, thus turning himself into a "Ràjarùi" (Royal saint). (Vàlmãki Ràmàyaõa, Bàla Kàõóa, 52nd Sarga; M.B. øalya Parva, Chapter 40; M.B. âdi Parva, Chapter 175).
     8) %<Kàmadhenu was attacked by the Aùña Vasus.>% (See under the word "Aùñavasus", Para 2).
     9) %<Kàmadhenu cried.>% (See under the word "Indra", Para 16).
     10) %<Kàmadhenu revived King Baka.>% (See under the word "Gautama").
     11) %<Other details.>%
     (i) Kàmadhenu gave birth to Ajasa, Ekapàt, Ahirbudhnya, Tvaùñà and Rudra. Vi÷varåpa was the son of Tvaùñà. (Agni Puràõa, Chapter 18).
     (ii) Kàmadhenu said that she had no part in the theft of Agastya's lotus. (M.B. Anu÷àsana Parva, Chapter 94).
     (iii) ørã Kçùõa turned Govardhana mountain into an umbrella and defeated Indra when Kàmadhenu came to Gokula and bathed ørã Kçùõa with her milk according to Bhàgavata, 10th Skandha.
     (iv) Once the sage Jamadagni went to Goloka and propitiated Kàmadhenu by his tapas. Kàmadhenu gave her sister Su÷ãlà to Jamadagni. The sage presented that cow to his. wife Reõukà. (Brahmàõóa Puràõa, Chapter 61).
\<*) In Viùõu Puràõa, Part I, Chapter 15, Surabhi is described as Ka÷yapa's wife.>\

#<KAMALâ I># Mother of Prahlàda. (Padma Puràõa).

#<KAMALâ II># A follower of Skandadeva. (øloka 9, Chapter 46, øalya Parva, M.B.).

#<KAMALâKúA I># A great warrior who fought on the side of the Kauravas. Duryodhana sent this warrior along with øakuni to attack Arjuna. (Chapter 156, Droõa Parva. M.B.).

#<KAMALâKúA II># A son of Tàrakàsura. He was one of the famous trio of demons. For details see under 'Tripura'.

#<KAMALâKúä># A follower of Skandadeva. (Chapter 46, øalya Parva).

#<KAMALâVRATA># See under "Jaya÷arman".

#<KâMANDAKA># A great sage of ancient times. (Mahàbhàrata, øànti Parva, Chapter 123) states that this sage once taught Ràjadharma (kingly duties)to King Aïgirasa.

#<KâMAPâLA># A Yàdava dependant of øri kçùõa. (Bhàgavata, 10th Skandha).

#<KâMAòHA I># A King of a country called Kàmboja. This King was a prominent member of the court of Yudhiùñhira. (øloka 22, Chapter 4, Sabhà Parva).

#<KâMAòHA II># A great sage. He became a realised soul by his penance. (Chapter 296, øànti Parva, M.B.).

#<KâMATäRTHA># A sacred place. Mahàbhàrata, Vana Parva, Chapter 82, Verse 105 says that a man who takes his bath in this holy tãrtha will have all his wishes fulfilled.

#<KAMBALA># A prominent serpent of the family of Ka÷yapa. (Chapter 35, âdi Parva, M.B.). The Prayàga tãrtha was the abode of this serpent.

#<KAMBALA># A part of Ku÷advãpa. (Island of Ku÷a). (Chapter 12, Bhãùma Parva, M.B.)

#<KAMBAR># A celebrated Tamil poet. He was born in a poor family. At the orders of the King many poets wrote the story of Ràmàyaõa in Tamil. But Kambar's work was accepted as the best. This is the renowned Kamba Ràmàyaõa. Kambar has written many other poems of which the important ones are Sarasvatã Antàdi and Kà¤cã Puràõa. It is said that unintelligent children of Tamil nàdu are even now given sand from the burial ground of Kambar to induce intelligence into them. The (--r) suffix in Kambar is plural denoting respect. (See under 'Bhadrakàlã').

#<KâMBOJA I># Sudakùiõa, the King of the country, Kàmboja. He was present at Draupadã's svayaüvara. In Mahàbhàrata, Karõa Parva, Chapter 156 we read that his younger brother was killed by Arjuna. The Kings of Kàmboja were all known as Kàmbojas. Long ago, this country was ruled by a King named Kàmboja. In Mahàbhàrata, øànti Parva, Chapter 166, Verse 77, we see that this Kàmboja was given a sword by the King Dhundhumàra. Perhaps it was from this King Kàmboja that the country came to be called 'Kàmboja'.

#<KâMBOJA II># This kingdom was situated in the north western part of India. It is the modern Kabul. We get the following information from Mahàbhàrata.
     (1) From Mahàbhàrata, Sabhà Parva, Chapter 27, Verse 23, we see that Arjuna had subdued this Kingdom.
     (2) The horses which were tied to Yudhiùñhira's chariot were brought from Kàmboja. (M.B. Sabhà Parva, Chapter 52, Verse 5).
     (3) The Mlecchas (a tribe of low-class people) of Kàmboja will become Kings in Kaliyuga. (M.B. Vana Parva, Chapter 188, Verse 36).
     (4) There were Kàmbojas in Duryodhana's army. (M.B. Udyoga Parva, Chapter 160, Verse 130).
     (5) At the time of Mahàbhàrata the King of Kàmboja was the brave and heroic Sudakùiõa. (M.B. Udyoga Parva, Chapter 166, Verses 1-3).
     (6) In the battle between Kauravas and Pàõóavas, the Kàmbojas took their position in some places in the "Garuóa Vyåha", a phalanx in the shape of an eagle made by Bhãùma. (M.B. Bhãùma parva, Chapter 56, Verse 7).
     (7) The horses of Kàmboja were beautiful in appearance and of the colour of parrots. The horses which were tied to Nakula's chariot, were of this kind. (M.B. Droõa Parva, Chapter 23, Verse 7).
     (8) When the horses of Kàmboja ran, their tails and ears remained motionless. (M.B. Droõa Parva, Chapter 36, Verse 36).

#<KAMBUGRäVA># Son of Sudhanvà, King of the country of Madra. Candrasena, King of Siühala, tried to get his daughter Mandodarã married to this King. But Mandodarã did not consent to it. (5th Skandha, Devã Bhàgavata.)

#<KâMODâ># A goddess who came out of the churning of the ocean of milk. (For further details see under 'Vihuõóa').

#<KAMPA># A prince of Vçùõivaü÷a. He became a Vi÷vadeva after his death. (Chapter 5, Svargàrohaõa Parva M.B.).

#<KAMPANA I># A mighty King. He was a prominent member of the court of Yudhiùñhira. (Chapter 4, Sabhà Parva, M.B.).

#<KAMPANA II># A demon. (See under Nahuùa).

#<KAMPANâ># A river. If one bathes in this river one will get the benefit of doing a Puõóarãka yaj¤a. (Chapter 84, Vana Parva, M.B.).

#<KâMPILYA># An ancient town in South Pà¤càla. It was the capital city of King Drupada. øikhaõóã had come to this city after his marriage. Once the King Da÷àrõa came near this place and sent a Bràhmaõa messenger to Kàmpilya. In olden days, a King named Brahmadatta used to rule over this city. (M.B. Udyoga Parva). See under the word 'Brahmadatta'.

#<KAýSA I># Son of Ugrasena, King of Mathurà, and an incarnation of an Asura called Kàlanemi.
     1) %<Genealogy.>% Descending in order from Viùõu: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Yadu-Sahasrajit-øatajit-Hehaya-Dharma-Kunti (Kuni)Bhadrasena-Dhanaka-Kçtavãra-Kàrtavãryàrjuna-Madhu-Vçùõi-Yudhàjit-øini-Sàtyaka-Sàtyaki (Yuyudhàna)Yaya-Kuni-Anamitra-Pç÷ni-Citraratha-Kukura-Vahni-Viloma-Kapotaroman (Kapotaloman)-Tumburu-Dundubhi-Daridra-Vasu-Nàhuka-âhuka-Ugrasena-Kaüsa.
     2) %<Kaüsa, an incarnation of Kàlanemi.>% In the svàyambhuvamanvantara Marãci had a wife named ærõà and they had six mighty and powerful sons. One day they ridiculed Brahmà saying 'A father who has married his won daughter' (Brahmà married Sarasvatã, his own daughter). Brahmà became angry and cursed them to be born as demons on earth. All the six sons were, therefore, born as sons of a demon called Kàlanemi on earth. In their next birth they were born as sons of Hiraõyaka÷ipu. They led a pious life and pleased at this Brahmà asked them what boon they wanted and they demanded that they should not be killed by anybody. Their father, Hiraõyaka÷ipu, did not like his sons getting a boon behind his back and so he cursed his sons "May you all six go to Pàtàla (nether-world) and sleep there for a long time under the name of úaóarbhakas. The sons begged for relief and Hiraõyaka÷ipu said that they would after sleeping for a long time be born to Devakã, wife of Vasudeva, as their children and that Kàlanemi, their father in their previous birth would then be born as Kaüsa and kill the children of Devakã by striking their heads on the ground.
     Accordingly Kàlanemi was born as Kaüsa and he killed the six children of Devakã by striking them on the ground. (Skandha 4, Devã Bhàgavata).
     The 10th Skandha of Bhàgavata states "killing Kàlanemi born as Kaüsa" when it refers to the killing of Kaüsa.
     3) %<Another story regarding the birth of Kaüsa.>% Kaüsa was not actually the son of Ugrasena. It was Nàrada who revealed to Kaüsa the story of his birth. It is as follows.
     Once when the wife of Ugrasena was in her menses she went to the garden with her companions. Then a Gandharva named Dramila disguised as Ugrasena went to her but she knew the trick and cursed him that he would go to hell. But Dramila committed rape on her and then left the place making her pregnant. When the child was born Ugrasena's wife greatly hated the child got of an evil deed and cursed it saying that the child would be killed by a member of the family of Ugrasena. Thus Kaüsa was the son born to the wife of Ugrasena by the Gandharva, Dramila. It was because Kaüsa was aware of it that he behaved very badly to Ugrasena and Kçùõa. (10th Skandha, Bhàgavata).
     4) %<How Kaüsa got Mathuràpurã.>% In olden times there was a famous place called Madhuvana in the river-base of Kàlindã. The place got the name of Madhuvana because the demon Madhu was residing there. Madhu had a son named Lavaõa. Lavaõa was a very wicked demon always ill-treating the devas. øatrughna, son of Da÷aratha, killed him and lived there establishing a beautiful kingdom there. He named that place Mathurà. After the death of øatrughna two of his sons ruled that country. Then when the Sårya dynasty became extinct the city of Mathurà came into the possession of the Yadu dynasty. It was ruled then by a very brave and valiant ruler named øårasena. Vasudeva father of ørã Kçùõa was the son of øårasena. After the death of øårasena another King of the Yàdava dynasty, Ugrasena, became the ruler of the place, Vasudeva accepting cow-rearing as his profession. Kaüsa became King keeping Ugrasena as a prisoner. (Skandha 4, Devã Bhàgavata).
     5) %<Vasudeva and Devakã are imprisoned.>% Vasudeva married Devakã daughter of Ugrasena and sister, of Kaüsa. Kaüsa pleased with his sister presented her with a chariot. Kaüsa, Vasudeva and Devakã ascended the chariot and Kaüsa himself drove the chariot. Then from an unknown source above came a voice which said "Oh King, know thou this and from this moment chalk out thy plans for the future. The eighth son of your sister will kill you for certain. You will be no match against him." (Chapter 1, Bhàgavata 10th Skandha).
     Hearing this voice from heaven Kaüsa got furious and dragging his sister by the hair raised his sword to kill her. Vasudeva then pleaded weeping not to kill Devakã. Only the eighth child of Devakã was going to kill him. Vasudeva would hand over all the children to him as soon as they were born. Such arguments pacified Kaüsa and he left off Devakã without hurting her.
     Devakã delivered a son. He grew up under the name of Kãrtimàn and one day Nàrada visited Kaüsa and told him that he was the incarnation of an Asura named Kàlanemi and the son who would be born to Devakã to kill him was Nàràyaõa. Kaüsa, blind with fury, killed Kãrtimàn by striking him on the earth and imprisoned both Devakã and Vasudeva.
     6) %<Man-hunt of Kaüsa.>% Pralamba, Càõåra, Tçõàvarta, Muùñika, Ariùñaka, Ke÷ã, Dhenuka, Agha, Vivida and Påtanà were born in the Asura family as servants of Kaüsa. He sent them to different sides of the country to torment the Yàdavas. Many Yàdavas left the place. Even Kaüsa's father Ugrasena, a great devotee of Viùõu was teased.
     In the meantime Devakã delivered six sons including Kãrtimàn and all of them were killed by Kaüsa by smashing their heads against the ground below. The seventh foetus of Devakã was aborted. (Instructed by Mahàviùõu, Màyàdevã invoked the seventh foetus of Devakã and transferred it to the womb of Rohiõã another wife of Vasudeva. The child thus born to Rohinã was Saïkarùaõa or Balabhadraràmà. Mahàviùõu then entered the womb of Devakã instructing Màyàdevã to enter that of Ya÷odà, wife of Nandagopa of Ambàói at the same time. ørã Kçùõa was then born in the figure of Viùõu. The watchmen were sleeping. Following directions from the new-born child Vasudeva took the child to Gokula and leaving the child there brought back the child of Ya÷odà and placed it near Devakã. When the watchmen awoke and knew about the delivery of Devakã they immediately ran to Kaüsa to tell him. Boiling with rage Kaüsa rushed to the side of Devakã and taking the child by the legs raised it for smashing it against the ground. The child to the frightened dis may of Kaüsa slipped from his hand and rising up in the air said "Hi, ill-mannered wicked Kaüsa, do not waste your valour on women. Your killer has already been born on earth. Do search for him quickly."
     Kaüsa went pale with fright on hearing this and went away to his palace.
     7) %<Conspiracy of Kaüsa.>% The thought that his killer was born somewhere made him restless. He let off Vasudeva and Devakã finding them innocent. Then he sat sadly pondering over the future. The courtiers then advised him to kill all the children who had been born within the past ten days and that would include the killer also. Kaüsa accordingly sent to different parts of the country his secret agents to kill all children, ten days old.
     During this campaign Påtanà, øakaña, Tçõàvarta, Ariùñaka and Ke÷ã tried to kill ørã Kçùõa also but Kçùõa killed them all easily. For details see under each head separately. (10th Skandha, Bhàgavata).
     8) %<Kaüsa is slain.>% Ariùñaka was one of the prominent Asuras sent to kill Kçùõa. He attacked Kçùõa in the form of an ox. ørã Kçùõa killed it without any difficulty. Nàrada who saw this incident informed Kaüsa about it adding that Kçùõa and Balaràma were the sons of Vasudeva only and the child who slipped out of his hands was the child of Yasodà. Kaüsa got furious and he again imprisoned Vasudeva and Devakã and brought to Mathurà ørã Kçùõa and Balabhadraràma and started thinking of ways and means to kill them. Kaüsa arranged to conduct a grand celebration of âyudhapåjà (worship of the weapons) and invited Kçùõa and Balaràma for the same among many other gopas from Ambàói. He sent his chariot with Akråra to fetch Kçùõa and Balaràma from Ambàói. Akråra privately informed Kçùõa of the bad intentions of Kaüsa. Nandagopa and many others from Ambàói started for Mathurà. When ørã Kçùõa and Balabhadraràma started their journey in the chariot the gopas and gopikàs assembled there cried loudly. Some blamed Akråra.
     Kçùõa and Balaràma reached Mathurà. There they slew a huge wild elephant and the five Asuras, Càõåra, Muùñika, Kåña, øala and Kosala whom Kaüsa had kept ready to kill Kçùõa and Ràma. Sitting on a platform watching this, Kaüsa became frightened and restless and roared with rage thus "The sons of Nandagopa should be instantly sent away from this palace. All their wealth and all that of the gopas should be confiscated. Bind with ropes the rogue Nandagopa, and kill the wicked Vasudeva. Throw my father, Ugrasena, into the river Kàlindã bound hand and foot. Even a father should be killed if he was a relative of one's enemy."
     ørã Kçùõa and Balaràma boiled with rage when they heard the orders of Kaüsa and Kçùõa, jumping on to the platform pushed Kaüsa down and jumping down along with him killed him. (10th Skandha, Bhàgavata).
     9) %<Other details.>%
     (i) Kaüsa had married the two daughters of Jaràsandha named Asti and Pràpti. (10th Skandha, Bhàgavata).
     (ii) Kaüsa was a fierce bow-man. All the kings hated him. Kaüsa kept under him a crore of fighting men. He had eight lakhs of charioteers and an equal number of elephants. His army contained thirtytwo lakhs of horses. (Dàkùinàtyapàñha; M.B., Sabhà Parva, Chapter 38).

#<KAýSA II># Mahàbhàrata mentions another Kaüsa who was also killed by Kçùõa. But he was not the son of Ugrasena. (M.B. Sabhà Parva, Dàkùiõàtyapàñha, Page 825).

#<KâMYâ># A celestial woman. In Mahàbhàrata, âdi Parva, Chapter 122, it is said that she took part in the celebrations at the birth of Arjuna.

#<KâMYAKAVANA># The Pàõóavas lived in this forest for a long time, during their forest life. At that time, several sages were performing penance in Kàmyakavana. Vidura who went out in search of the Pàõóavas met them in this forest. After that Sa¤jaya went to Kàmyakavana and took Vidura with him. It was in this forest that the Pàõóavas met sages Màrkaõóeya and Nàrada. (M.B. Vana Parva).

#<KAN># Dakùa. (See under DAKúA).

#<KâöABHæTI># A devil. His name in the previous life was "Supratãka". Once he made friends with the devil Sthåla÷iras. Kubera who became angry at this, cursed Supratãka and turned him into a devil. Supratãka settled down in the Vindhya mountain, assuming the new name "Kàõabhåti". After narrating Bçhatkathà to Guõàóhya, Kàõabhåti assumed his former form. (For further details, see under the word GUöâôHYA).

#<KA>#âDA. A famous sage of ancient India. He was the founder of the Vai÷eùika system. The word means one who eats Kaõa (atom). His foes gave him this name to ridicule him. He is also called Kaõabhakùaka. Kaõàda is known as Pippalàda also. (He got that name because he used to eat Pippalã (long pepper) in large quantities). (See under PIPPALâDA).

#<KANAKA># A big forest on the southern base of Mahàmeru. A¤janàdevã gave birth to Hanåmàn in this forest. (Uttara Ràmàyaõa).

#<KANAKADHVAJA># (KANAKâðGADA). A son of King Dhçtaràùñra. He was slain by Bhãmasena). (øloka 27, Chapter 96, Bhãùma Parva).

#<KANAKâKúA># A soldier of Skandadeva. (øloka 74, Chapter 45, øalya Parva).

#<KANAKâðGADA># See under KANAKADHVAJA.

#<KANAKAREKHâ># Daughter of the King of the island of Kanakapurã. By a curse she was born as the daughter of Paropakàrã, King of the city of Vardhamàna. A brahmin named øaktideva married her. (Caturdàrikàlambaka, Kathàsaritsàgara, Taraïga 1).

#<KANAKAVARúA># A King who ruled the country of Kanakapurã on the banks of the river Gaïgà. (Kathàsaritsàgara).

#<KANAKâVATä># A follower of Skandadeva. (Chapter 618) øalya Parva).

#<KANAKâYUS># A son of Dhçtaràùñra. He had another name, Karakàyus. This prince was present at the svayaüvara of Draupadã. (øloka 185, Chapter 67, âdi Parva).

#<KANAKHALA I># The place where the Dakùayàga was conducted. (Chapter 4, Vàmana Puràõa).

#<KANAKHALA II># A holy place on the shores of the river Gaïgà. If one bathes in this river one gets the benefit of performing an A÷vamedha sacrifice. (øloka 30, Chapter 84, Vana Parva). Kàlidàsa speaks about this place in his famous work 'Meghadåta'. At the behest of Vasiùñha, Takùaka, son of Lakùmana, conquered the foresters of Kanakhala and then established a city there called Agatã. (Uttara Ràmàyaõa).

#<Kâ¥CANA I># One of the two warriors given to Skandadeva by Mahàmeru. The other warrior was named Meghamàlã. (M.B. øalya Parva, Chapter 45, Verse 47).

#<Kâ¥CANA II># A King of the Påru dynasty. See under the word PæRUVAýøA.

#<Kâ¥CANâKúA># A warrior of Skandadeva. (M.B. øalya Parva, Chapter 45, Verse 57).

#<Kâ¥CANâKúä># A river which flows through Naimi÷àraõya. This is a part of the river Sarasvatã. (M.B. øalya Parva, Chapter 38, Verse 19).

#<Kâ¥CANAMâLâ># A lady attendant of Vàsavadattà, wife of Udayana.

#<Kâ¥Cä># (KâNCäPURA). This was the capital city of the Cola Kings. This city was also called "Kàncãvaram". It is mentioned among the holy cities. (M.B. Udyoga Parva, Chapter 161, Verse 21).

#<KANDARâ># A follower of Skandadeva. (Chapter 46, øalya Parva).

#<KANDARPA># Another name for Kàmadeva. Kàmadeva was born of the mind of Brahmà and as soon as he was born he turned to Brahmà and asked "Kaü darpayàmi?" (Whom should I make proud?) So Brahmà gave him the name Kaüdarpa alias Kandarpa. (Làvàõakalambaka, Kathàsaritsàgara, Taraïga 6).

#<KAöôU># A great sage of ancient Bhàrata. He was the father of Màriùà (Vàrkùã) wife of the Pracetas.
     1) %<Birth of Màriùà.>% Màriùà, daughter of Kaõóu, took her birth from a tree. There is an interesting story about this in Viùõu Puràõa.
     Sage Kaõóu, chief of the devaj¤as, was performing penance in a hermitage on the banks of the river Gomatã. Devendra sent Pramlocà, an enchanting nymph, to Kaõóu to distract him from his penance. Pramlocà by her sweet words and enticing manners won the heart of the sage and Kaõóu accepting her as his wife went to the valley of Mandara and lived there happily for a hundred years.
     One day Pramlocà went and bowed before her husband and sought his permission to go back to Devaloka. "Dear, stay here for some time more" replied the sage. Another hundred years went by. Again one day she went and sought permission to go home. Again the sage asked her to stay for a while more. Centuries passed without the sage losing even a little of his amour. On the other hand every day it found different channels of expression. One evening the sage stepped out of his â÷rama and on seeing that Pramlocà enquired where he was going.
     Sage: The sun is going to set. I am going to do my sandhyàvandana. I do not want to bring a break in my daily ablutions and duties.
     Pramlocà: Oh, Righteous one, did the sun set for you only today ? The Sunset of hundreds of years has gone by without your knowing.
     Sage: Dear, you came to this holy river-shore only this morning. It was only this morning that I saw you coming to my â÷rama for the first time. Now the day is over and dusk is coming. Why this ridicule? Please do tell me the truth.
     Pramlocà: That I came to you one fine morning is quite true. But since that several centuries have elapsed.
     Sage: How many years have gone by since I started enjoying with you?
     Pramlocà.: Nine hundred years, six months and three days have passed since I came to you.
     The great sage became very angry and scolded Pramlocà much. That beautiful maiden heard it all standing bathed in perspiration. The sage in rage commanded the trembling nymph to go away from his presence. Pramlocà, thus reprimanded and sent away, rose up in the air and travelled by it. As she flew, the perspiration of her body was absorbed by the tender leaves of trees on the way. She was pregnant at that time and the embryo which went forth along with her perspiration was absorbed in bits by the tender leaves and sprouts. Wind gathered them from the different trees and made everything into one. Moonlight gave it development and gave it the form of a woman. She was named Màriùà. That was how Màriùà was born of trees (Chapter 15, Aü÷a 1. Viùõu Puràõa).
     2) %<Curse of Kaõóu.>% Kaõóu's dear son aged sixteen died in a forest. Grief-stricken, the sage cursed that forest and made it a desert. There was no water there and all the trees became dried and dead. Hanåmàn and party who went in search of Sãtà came to this place. (Chapter 48, Kiùkindhà Kàõóa, Vàlmãki Ràmàyaõa).
     3) %<Kaõóu in the presence of ørã Ràma.>% When ørã Ràma returned to Ayodhyà after his exile many sages from all the four different parts came to visit him. Those who came from the south were Kaõóu, Dattàtreya Namuci, Pramuci, Vàlmãki, Soma and Agastya. (Uttara Ràmàyaõa).

#<KAöôæTI># A follower of Skandadeva. (øloka 14, Chapter 46, øalya Parva).

#<KAöIKA I>#
     1) %<General information.>% One of the ministers of Dhçtaràùñra. He was a brahmin well-learned in Kåñanãti (Diplomacy). The bad advice he gave to Dhçtaràùñra became well-known as "Kaõika's Kåñanãti".
     2) %<Kaõika's Kåñanãti.>% Once Dhçtaràùñra asked Kaõika how to conquer one's enemies by using the four methods of Sàma, Dàna, Bheda and Daõóa. Kaõika replied: "Threaten the timid ones. Give respect to the brave and kill them by trickery. Give gifts to the greedy ones. If any one becomes your enemy kill him even if it be your father, preceptor, son, brother or friend. Never speak insulting words about others even when you are extremely angry. Never believe the faithful and unfaithful alike."
     3) %<Kaõika's story.>% Kaõika justified his policy by means of the story of a fox who put into practice the four tricks to gain his end.
     Once there was a very selfish fox in a forest. He felt a desire to eat the flesh of a lion. For that end he made friends with a tiger, a rat and a mongoose. The fox advised the rat to gnaw the paws of the lion and make it lame. The tiger should then kill the lion. The lion was killed and the fox suggested that they could have a hearty meal of the lion after a bath. Everybody excepting the fox went for his bath and the fox stood watch over the carcass of the lion. First came the tiger after his bath. The fox looked worried and the tiger asked him the reason why. The fox said "Comrade, the rat says with arrogance that he it was that killed the lion. My pride does not allow me to eat what the rat claims to be his kill." Hearing this the proud tiger left the place saying "Let me see whether I can kill my prey without the help of anybody."
     Sometime later the rat came after its bath. The sly fox said "My friend, the mongoose says that the flesh of a lion is poison. It says "Let the rat eat it and die." Hearing this the rat went its way.
     Then came the mongoose. The fox threatened it and it went away. The fox then ate the flesh of the lion by himself and was contented.
     Kaõika then said that the Kings should use such tricks against their enemies. (Chapter 139, âdi Parva).

#<KAöIKA II># There is a statement in Mahàbhàrata about another brahmin of the Bharadvàja family who was also well-versed in Kåñanãti. He was an adviser to øatru¤jaya, King of Sauvãra. (Chapter 140, øànti Parva).

#<KâNäNA># A child born to an unmarried woman. Vyàsa, Karõa, øibi, Aùñaka, Pratardana, and Vasumàn were Kànãnas.

#<KA¥JALA># See under Dharma÷armà.

#<KAðKA I># One of the seven famous archers of the Vçùõi dynasty. The seven are: Kçtavarmà, Anàdhçùñi, Samãka, Samiti¤jaya, Kaïka, øaïku and Kunti. (Chapter 14, Sabhà Parva).

#<KAðKA II># A King of ancient India. (øloka 233, Chapter 1, âdi Parva).

#<KAðKA III># A bird, son of Surasà. (øloka 69, Chapter 66, âdi Parva).

#<KAðKA IV># The name which Dharmaputra bore when he spent his life incognito at the palace of the King of Viràña. (See under Dharmaputra).

#<KAðKA V># A place of habitation of ancient India. This place was given to Dharmaputra as a gift by the inhabitants of the place. (Chapter 51, Sabhà Parva).

#<KAðKAöA># A follower of Skandadeva. (øloka 16, Chapter 46, øalya Parva).

#<KAöòAKINä># A follower of Skandadeva. (øloka 16, Chapter 46, øalya Parva).

#<KâNTâRAKA># A city in South India. There is a reference in Mahàbhàrata, Sabhà Parva, Chapter 31, Verse 16, about the conquest of this place by Sahadeva. Modern scholars are of the opinion that Kàntàraka is situated on the banks of the river Venà.

#<KAöòARäKA># An ancient sage. He was a worker of his gotra. It was in this family that the pre-eminent Brahmadatta was born. (Chapter 342, øànti Parva).

#<KâNTI># A city in ancient India. (M.B. Bhãùma Parva, Chapter 9, Verse 40).

#<KâNTIVRATA># A Vrata observed in the month of Kàrttika. It consists in offering worship to Balaràma and ørã Kçùõa and taking food only at night. By observing this Vrata for one year, beauty, longevity and health can be obtained. (Agni Puràõa, Chapter 177).

#<KAöVA I># (KâøYAPA).
     1) %<General information.>% Kaõva attained Puràõic fame as the father who brought up øakuntalà. From ègveda it can be gathered that the Kaõva family was very prominent among the èùi families of ancient India. Because he was born in the family of sage Ka÷yapa, son of Brahmà, Kaõva was known as Kà÷yapa also. Kaõva's father was Medhàtithi as could be seen by a reference to him in øloka 27, Chapter 208 of øànti Parva as Medhàtithisuta. Kaõva was staying in a hermitage on the banks of the river Màlinã, with a number of disciples.
     2) %<Kaõvà÷rama.>% Vana Parva of Mahàbhàrata states that Kaõvà÷rama was on the northern shore of the river Praveõã. According to certain critics Kaõvà÷rama was situated on the banks of the river Cambal, four miles to the south of 'Kota'in Ràjputànà.
     3) %<How Kaõva got øakuntalà.>% Once Vi÷vàmitra started a severe penance and Indra desiring to obstruct the attempt sent the enchanting Menakà to entice him. They fell in love with each other and soon Menakà bore a girl. The parents left the child in the forest and went their way. Birds (øakuntas) looked after her for some time and so she was named øakuntalà. Accidentally Kaõva came that way and took the child to his â÷rama.
     4) %<The Yàga of Bharata.>% Bharata, son of Duùyanta, performed a peculiar type of Yàga called 'Govitata' with Kaõva as the chief preceptor to officiate. (øloka 130, Chapter 74, âdi Parva).
     5) %<Kaõva and Duryodhana.>% Once Kaõva narrated to Duryodhana how Màtali and his wife Sudharmà went to him in search of a suitable husband to their daughter Guõake÷ã. (Chapter 97, Udyoga Parva, M.B.).
     6) %<Kaõva, a sage of the east.>% When ørã Ràma returned to Ayodhyà after his exile many sages from many different parts came to visit him. Kaõva was one of those who came from the east. The others who came along with him were, Vasiùñha, Atri, Vi÷vàmitra, Gautama, Jamadagni, Bharadvàja, Sanaka, øarabhaïga Durvàsas, Mataïga, Vibhàõóaka and Tumburu.
     7) %<Kaõva and ègveda.>%
     (i) There are ten Maõóalas in ègveda. The Maõóalas from two to seven are written by different èùi families. The second Maõóala was written by the Bhàrgava family of çùis, the third by the Vi÷vàmitra family, the fourth by that of Vàmadeva, the fifth by Atri, the sixth by that of Bharadvàja and the seventh by the family of Vasiùñha. Fifty Såktas of the first Maõóala and the whole of the eighth Maõóala were written by Kaõva.
     (ii) Kaõva had a son named Medhàtithi. Såkta twelve of Anuvàka four in the first Maõóala of ègveda is written making Medhàtithi a sage.
     (iii) Kaõva had a daughter named Indãvaraprabhà by Menakà. (Kathàsaritsàgara). (See under Candràvaloka and Kasyapa I).

#<KAöVA II># A King of Påruvaü÷a. (Påru dynasty). He was the son of the brother of Santurodha, father of Duùyanta. His father was Prãtiratha and he also had a son named Medhàtithi. (Agni Puràõa).

#<KâöVAøIRAS># A caste. Originally they were Kùatriyas. In Mahàbhàrata, Anu÷àsana Parva, Chapter 35, Verse 17 we find that they were reduced to low caste because of their being jealous of the superiority of the Bràhmaõas.

#<KANYâHRADA># A sacred place. If one stayed in this place for a while one would attain Devaloka. (Chapter 25, Anu÷àsana Parva).

@<[Page 386a]>@

#<KANYAKâGUöA># A place of habitation of ancient India. (Chapter 9, Bhãùma Parva).

#<KANYAKUBJA># (KâNYAKUBJA).
     1) %<General information.>% A city of Puràõic fame on the banks of the river Gaïgà. This is the same place which is now known as Kanauj. Vi÷vàmitra was the son of Gàdhi, King of Kanyàkubja.
     2) %<Origin of this city.>% Once there was a great sage named Ku÷a who was the son of Brahmà. He had of his wife Vaidarbhã four sons named Ku÷àmba, Ku÷anàbha, Asårtarajasa and Vasu. Ku÷a asked them each to rule a country and so each of them built a city of his own. Ku÷àmba named his city Kau÷àmbã, Ku÷anàbha gave his city the name of Mahodayapura, Asårtarajasa called his city Dharmàraõya and Vasu called his city Girivraja. Of these Mahodayapura, city of Ku÷anàbha, became later famous as Kanyàkubja. (Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     3) %<How Mahodayapura became Kanyàkubja.>% Ku÷anàbha begot a hundred daughters of the nymph Ghçtàcã Those beautiful girls were once playing in the forests when the wind-god fell in love with them. The girls rejected his love and Vàyu getting angry with them cursed them and made them hunchbacks. Because the hundred Kanyakàs (girls) became Kubjàs (hunchbacks) at that place, the place became known as Kanyàkubja.
     When the daughters returned to the palace as hunchbacks Ku÷anàbha was greatly distressed. Weeping, the girls told him what had happened. At that time a sage named Cålã was performing penance in a forest nearby. Somadà, daughter of ærmilà, a gandharva lady, married Cålã and they got a son named Brahmadatta. This Brahmadatta married the hundred hunchbacks of Ku÷anàbha and the very touch of Brahmadatta transformed the hunchbacks into beautiful girls.
     After having given his daughters in marriage Ku÷anàbha conducted a Putrakàmeùñi yàga to get a son. In that Yàga Brahmà appeared in person and blessed Ku÷anàbha and he got a son. The son was named Gàdhi.\<*>\ Gàdhi got a son and a daughter. The son was named Vi÷vàmitra and the daughter, Satyavatã. ècãka married Satyavatã. Gàdhi and Vi÷vàmitra were the rulers of Kanyàkubja. See under 'ècãka, Vi÷vàmitra'--(Sargas 32 to 34, Bàlakàõóa, Vàlmãki Ràmàyaõa).
     4) %<Nàrada and Kanyàkubja.>% There was a very big lake in Kanyàkubja. Mahàviùõu once showed Màyà to Nàrada at that place. (See under 'Nàrada').
     5) %<Vi÷vàmitra and Indra take wine together.>% Vi÷vàmitra and Indra took wine together at Kanyàkubja. (øloka 17, Chapter 87, Vana Parva).
\<*) Gàdhi--This is found as 'Gàdhi' in Mahàbhàrata and 'Gàdha' in Ràmàyaõa.>\

#<KANYâKUMâRä># (KANYAKæPA; KANYâTäRTHA)
     1) %<General information.>% Mahàbhàrata makes references in many places to Kanyàkumàrã, the southern extremity of former Kerala and Gokarõa, the northern boundary. It must, therefore, be surmised that these two holy places were very ancient ones. Vana Parva, praises Kanyàkumàrã at many places. If any one bathes at this place one will become very famous. (Anu÷àsana Parva, M.B.).
     Chapter eightyfive of Araõya Parva, of Bhàùà Bhàrata speaks praisingly of Kanyàkumàrã and Gokarõa among other places. It says thus: "If you visit èùabhàcala of Pàõóyade÷a you will get the benefit of conducting an A÷vamedhayàga. Then you must go farther south and take a dip in Kanyàtãrñha. The touch of that water absolves you of all sins. Then visit Gokarõa situated in the ocean famous in all the three worlds and worshipped by all."
     From this it is to be understood that ot the time of Mahàbhàrata Kanyàkumàrã was part of Pàõóyade÷a and that Gokarõa was an island.
     2) %<Puràõic stories about Kanyàkumàrã.>% There are several stories regarding the origin and renown of Kanyàkumàrã in the Puràõas. The most important ones are given below.
     (1) %<Absolver of sins.>% The wife of a brahmin named Apa¤cika living in Kà÷ã became unchaste and to wash away her sin she came to Kanyàkumàrã walking all the way and did penance there, daily bathing in its waters. She attained Salvation and it is believed that a bath in its waters would absolve anybody of all his sins. (Maõimekhala).
     (2) %<Cakra tãrtha of Kanyàkumàrã.>% Puõyakà÷ã, daughter of Mayàsura, once went to Kailàsa and worshipped øiva. After three yugas øiva appeared before her and asked her what she wanted. She replied that she wanted to be merged in øiva always. øiva then said 'Three hundred and sixtyfive days would make a year. Four lakhs and thirtythree years would make a Kali Yuga. Kçta, Tretà, Dvàpara and Kali are four Yugas and when two thousand such Yugas are over Brahmà finishes a day. Such thirty days make one month and twelve months, a year for Brahmà. When such hundred years of Brahmà are over the great deluge comes. Such ten deluges make a nàzhikà (twentyfour minutes) of Viùõu. Counting thus when you pass ten Viùõu deluges øiva passes a second. Then is the time for the fulfilment of your desire. Till that time you sit in meditation on the shores of the south seas. Your hermitage would be known as Kanyàkùetra or Tapaþ Sthala. During your stay there you must kill all the wicked people like Bàõàsura and give relief to the people. I will also come and stay with you there then."
     Puõyakà÷ã after prostrating before øiva went to the south seas. Taking a Japamàlà (necklace for prayer) in her hands she assumed the name Kanyàkumàrã, and started her penance. After conquering all the three worlds demon Bàõa was having a wicked rule over his people when he saw Kanyàkumàrã and asked her to be his wife. He approached her with his wicked servants Durmukha and Durdar÷ana. But Kanyàkumàrã flatly refused and in the battle that ensued, Bàõàsura fell dead by the Cakràyudha (Discus) of Devã and at that spot is the Cakratãrtha. (Skanda Puràõa).
     (3) The phantom child which escaped from the hands of Kaüsa at the time of the birth of ørã Kçùõa was that divine lady Kanyàkumàrã. (Padma Puràõa).
     3) %<The Geographical view.>% It is said that there was an extension of the present continent to the south and that expansive land called Lamåria was later submerged in waters. There is a description of such an extended land in some of the old literature like Cilappadikàram." Kanyàkumàrã which was called 'Kumàri-ambàdi' also was the first setu; Dhanuùkoñi the middle setu; and Koñikkara, last setu. (Setu Puràõa)
     4) %<In History.>% Kanyàkumàrã had attracted the attention of foreigners long before Christ. Herodotus who lived in the third century B.C. has written about Kanyàkumàrã in one of his books.
     In the book 'Periplus' written in 60 A.D. there is a mention of Kanyàkumàrã. It says: "Pious persons at the fag end of their lives dedicate their lives to God and go to Kanyàkumàrã on a pilgrimage and stay there accepting an ascetic life. A divine lady bathed in the holy waters there grants you 'dar÷ana'."
     Ptolemy another traveller who lived two thousand years ago refers to Kanyàkumàrã in his book as 'Komaria Akron'. He had bathed in those waters and worshipped in the Kanyàkumàrã temple.
     Marco Polo of Venice who had travelled these parts in 1243 A.D. has written of his worshipping in the Kanyàkumàrã temple. He has also recorded having seen thirty miles from Kanyàkumàrã a glittering figure like that of the Pole-star.
     Ibn Batåtà who lived in 1203 A.D. has referred to Kanyàkumàrã in his book as Ràskuühari.

#<KANYâSAýVEDYATäRTHA># An ancient holy place. It is believed that those who visit this place will attain the world of Prajàpatimanu. (Chapter 84, Vana Parva).

#<KANYâøRAMA># A holy place. If a man spends three nights at this place he would attain Svarga. (Chapter 83, Vana Parva).

#<KAPA(S)># A company of Asuras. The Mahàbhàrata gives a story of how the brahmins killed these demons. The A÷vinãdevas once came to the earth and gave eyesight to the blind sage Cyavana. It was the time when Indra had denied Soma juice to the A÷vinãdevas. Sage Cyavana got back his eyesight and promised the A÷vinãdevas that he would lift the ban on wine for them. Cyavana conducted a Yàga to which the A÷vinãdevas were also invited. Indra and the other devas refused to take the sacrificial wine and butter along with the A÷vinãdevas. Cyavana got angry and he produced from the sacrificial fire an Asura named Mada. With a huge mouth and long teeth the demon went round eating all the Devas. All at once Cyavana conquered the earth and the Kapas subjugated heaven. When they lost both heaven and earth the Devas approached the brahmins for help. The brahmins started a war against the Kapas. The Kapas sent Dhani to the brahmins for peace-talks. Dhani said "The Kapas are equal to you, Oh brahmins, and so why do you fight them? They are well-versed in Vedas and are very wise men who are entitled to conduct Yàgas. They are righteous persons similar to Brahmarùis. Prosperity lives in them. They never keep unchaste wives nor do they eat stale meat. It is not proper to fight against such virtuous persons."
     But the brahmins did not pay heed to what Dhani said and they killed all the Kapas in bulk. The Kapas, though they were born Asuras, were good-natured persons. (Chapter 157, Anuֈsana Parva)

#<KAPâLA># See under Brahmà, 5th Para.

#<KAPâLAMOCANA># A holy place on the shores of the river Sarasvatã, in Kurukùetra. (Chapter 88, Vana Parva; See under Rahodara and øiva).

#<KAPâLä I># One of the eleven Rudras. This Rudra was the son of Sthàõu, son of Brahmà. (Chapter 66, âdi Parva). According to the Mahàbhàrata the eleven Rudras are the following: Mçgavyàdha, Sarpa, Nirçti, Ajaikapàt, Ahirbudhnya, Pinàkã, ä÷vara, Kapàlã, Sthàõu, Bharga and Dahana. (See under Kapardã). The eleven Rudras are referred to in different ways in Agni Puràõa and Viùõu Puràõa.

#<KAPâLä II># øiva. The Mahàbhàrata gives the following story regarding the reason for øiva's getting the name of Kapàlã.
     Once a great controversy arose regarding the supreme sovereignty of the three worlds between Brahmà and Viùõu. Then there came to their midst an effulgence of øiva and a voice from heaven said "He who finds the source of this brilliance is the real sovereign of the three worlds". Brahmà went up to find the upper end and Viùõu went down to find the lower end. They travelled for a very long time without finding the end when Brahmà saw a Ketakã flower coming down. On enquiry the flower said it was coming from the origin of the brilliance and that three Brahmà deluges had elapsed since its starting from there. Brahmà took that flower and went to Viùõu. Viùõu asked Brahmà whether he had seen the end of the effulgence and Brahmà said 'yes'. Immediately the flower in the hand of Brahmà turned into the figure of øiva and cut off one of the heads of Brahmà making five-headed Brahmà into fourheaded. The angered Brahmà cursed øiva "May you go begging with a Kapàla (human skull) in your hand." Thus øiva became a Kapàlã. øiva cursed Brahmà back saying "You will not be worshipped by anyone" (See under øiva, Brahmà).

#<KAPARDä># One of the eleven Rudras. According to Agni Puràõa the Ekàda÷a Rudras (eleven Rudras) are the following: Hara, Bahuråpa, Tryambaka, Aparàjita, Vçùàkapi, øambhu, Kapardã, Raivata, Mçgavyàdha, Sarpa and Kapàlã. (Chapter 18, Agni Puràõa).

#<KAPAòA># A demon. He was Ka÷yapa's son born of his wife Danu. (Chapter 65, Bhãùma Parva).

#<KAPAòABHIKúU># A false sage. To illustrate the fact that if a man fails in his deceit he will be subjected to ridicule, a story of a false sage occurs in Kathàsaritsàgara. Since this Character has earned a place in the Indian literature his story is given below:
     There was once a city called Màkandã on the banks of the river Gaïgà. In that city lived a sage who observed silence as a Vrata. One day when he went begging he saw a beautiful girl in a Vai÷ya's house and the false ascetic was attracted by her. Breaking his silence he said "What a pity!" and left the place. The Vai÷ya was worried why the sage said so and approached him and asked why he broke his silence to say so. The sage said: "Your daughter is ill-omened. If you give her in marriage all of you remaining will perish. So pack her in a box and with a torch burning on the top of it set it afloat on the river." The Vai÷ya did so.
     The sage coming to his â÷rama called his disciples to his side and said "To-night a box with a torch burning on the top of it will come floating on the river. You must take it and bring it to me without opening it."
     The disciples went to the river and seeing the box coming floating caught it and took it to their preceptor. But from a point high up in the river a prince had seen the box coming floating and had opened it. He had then released the girl from the box and had floated the box again filling it with a black monkey. When the disciples got the box to the guru he said "Take it upstairs and keep it there. There is a Påjà to be conducted with the recital of sacred verses. It should not be seen by others. You can all go to sleep."
     The false sage went up eager to enjoy the girl in the box and opened the box with pleasant thoughts. But to his utter horror there jumped from the box a ferocious black monkey who mauled him terribly. The Kapañabhikùu was fooled. (Taraïga 1. Làvàõakalambaka, Kathàsaritsàgara).

#<KâPä># A river. (M.B. Bhãùma Parva, Chapter 9, Verse 24).

#<KAPIDHVAJA># Arjuna.

#<KAPILA I># A fierce sage.
     1) %<Genealogy and birth.>% Kapila was the son of Kardamaprajàpati, son of Brahmà, born to him of his wife Devahåti, grand-daughter of Brahmà and daughter of Svàyambhuva Manu.
     Svàyambhuva Manu got two sons named Priyavrata and Uttànapàda and three daughters named âkåti, Devahåti and Prasåti. The daughters were married to Ruci, Kardama and Dakùa respectively. To Ruci was born of âkåti a boy named Yaj¤a. He was a partial incarnation of Viùõu. To Kardama was born of his wife Devahåti Kapilàcàrya, a great sage and the celebrated exponent of the Sàïkhya philosophy. Prasåti got many daughters (8th Skandha, Devã Bhàgavata).
     Sage Kapila was known as Cakradhanus also. (øloka 17 Chapter 109, Udyoga Parva).
     Kardama married the daughter of Vaivasvata Manu called Devahåti. They spent their honeymoon in the air travelling throughout the world. Devahåti delivered nine daughters and a son named Kapila. Kardamaprajàpati gave his daughters in marriage to Marãci and the other sages.
     2) %<Kapila--incarnation of Viùõu.>% The Brahmàõóa Puràõa states that Kapila was the incarnation of Viùõu. In Chapter 93 there is this statement: "Bhagavàn Nàràyaõa will protect us all. The Lord of the universe has now been born in the world as Kapilàcàrya."
     3) %<Kapila imparts spiritual knowledge to his mother.>% Kapila started a severe penance. At that time Kardamaprajàpati died and Devahåti wife of Kardama and mother of Kapila approached Kapila and asked him to instruct her on the path of Bhakti Yoga. Kapila imparted to her spiritual knowledge and gave her instructions to follow the path of Bhakti Yoga for Salvation. She entered into a life of austerities and attained Samàdhi. (3rd Skandha, Bhàgavata).
     4) %<How Kapila burnt to ashes the Sagarputras.>% Once there was a king called Sagara in the Solar dynasty. He had two wives named Ke÷inã and Sumati. Ke÷inã got a son named Asama¤jasa and Sumati got sixtythousand sons. Once Sagara conducted an A÷vamedha Yàga at a place where the rivers Sindhu and Gaïgà meet. Aü÷umàn, son of Asama¤jasa led the sacrificial horse. Indra disguised as a demon stole the horse when it came to a mountain side and hid it in the nether worlds.
     Sagara sent his sixtythousand sons in search of the horse. They dug the whole continent of Jambådvãpa surrounded by mountains. Devas, gandharvas and bhujaïgas complained to Brahmà. Then Brahmà said: "The whole of this world belongs to Viùõu. He has incarnated himself as sage Kapila to kill the sons of Sagara and is now in the nether-world bearing this world. In the fire of his anger the Sagaraputras will be burnt to death". On hearing this all of them came back.
     The Sagaraputras returned to their father when they could not find the horse. But Sagara ordered "Go and dig again till you find it". They went to the nether world. After circling the eight elephants who carry the world they dropped down to the nether world through the north-east corner of the earth. There they saw sage Kapila engaged in penance and the sacrificial horse grazing by his side. The sons of Sagara made a great hubbub there and Kapila produced a big sound of rebuke and stared at them. All the sixtythousand sons of Sagara were reduced to ashes. For more details see under Bhagãratha. (Sargas 39 and 40, Bàlakàõóa. Vàlmãki Ràmàyaõa).
     5) %<Kapilayoga÷àstra.>% Kapila made the renowned Kapila÷àstra sitting in his â÷rama and taught it to his mother Devahåti. Kapila was a great yogin. The yoga øàstra itself is based on the Sàïkhya philosophy of Kapila. His Sàïkhya øàstra, known as Kàpila øàstra also, contains the distinctive yoga of meditation and it creates in you spiritual knowledge removing your ignorance totally. After teaching his mother his 'Kàpila' he went to the â÷rama of Pulaha and lived there. (8th Skandha, Devã Bhàgavata).
     6) %<Other details regarding Kapila.>%
     (i) Kapila was the preceptor of the King of Sindhu. 5th Skandha, Bhàgavata).
     (ii) Kapila visited Bhãùma while the latter was lying on his bed of arrows before his death. (øloka 8, øànti Parva, M.B.).
     (iii) There occurred a discussion once between Kapila and a Sage named 'Gau' on the subject whether Gçhasthadharma (doing one's duty as a house-holder) or yogadharma (doing yoga practices) was superior. (Chapter 286, øànti Parva).
     (iv) Kapila was a sage of great brilliance of body. When the sons of Sagara went to the nether world in search of the horse they saw the sage Kapila sitting there radiating a brightness equal to that of fire. (Chapter 107, Araõya Parva).
     (v) Kapila was an authority on Sàïkhya and Veda and was a worshipper of øiva. (øloka 4, Chapter 18, Anu÷àsana Parva).
     (vi) He has written two books, namely, Sàïkhyapravacana and Tattvasamàsa.

#<KAPILA II># Another name of Sårya. (øloka 24, Chapter 3, Vana Parva, M.B.).

#<KAPILA III># A serpent king. It is believed that Kapila is one of the seven serpent Kings who hold the earth in its position. The others are: Dharma, Kàma, Kàla, Vasu, Vàsuki and Ananta. (øloka 41, Chapter 150, Anu÷àsana Parva).

#<KAPILA IV># Son of an Agni named Bhànu. He was his fourth son and was believed to be another incarnation of sage Kapila (øloka 21, Chapter 221, Vana Parva).

#<KAPILA V># Another sage who was the father of øàlihotra. He officiated in a yaj¤a conducted by Uparicaravasu. (Chapter 336, øànti Parva).

#<KAPILA VI># A son of Vi÷vàmitra who was a brahmavàdã. (Chapter 4, Anu÷àsana Parva).

#<KAPILA VII># A synonym of øiva. (Chapter 17, Anu÷àsana Parva).

#<KAPILA VIII># A synonym of Viùõu. (Chapter 149, Anu÷àsana Parva).

@<[Page 389a]>@

#<KAPILâ I># Daughter of Dakùaprajàpati. Ka÷yapa married Kapilà. (øloka 12, Chapter 65, âdi Parva M.B.).

#<KAPILâ II># A holy place of Kurukùetra. If one bathes in a sacred pond there one will get the benefit of making a thousand Godànas (giving away cows as gifts). (Chapter 83, Vana Parva).

#<KAPILâ III># A river. (Chapter 9, Bhãùma Parva).

#<KAPILâ IV># The mother of Pa¤ca÷ikha. (Chapter 218, øànti Parva).

#<KâPILA (M)># Seventh division of Ku÷advãpa. (M.B. Bhãùma Parva, Chapter 12, Verse 14).

#<KAPILAHRADA># A sacred place in Kà÷ã. If one bathes there one will get the benefit of performing a Ràjasåya yaj¤a.

#<KAPILAKEDâRATäRTHA># A holy place of ancient India. Sage Kapila stayed here for some time. If one bathes in a pond there one will acquire the art of becoming invisible to others (Chapter 83, Vana Parva, M.B.).

#<KâPILAøâSTRA># The øàstra made by Kapila, the sage. After making this øàstra Kapila communicated it to his mother Devahåti. (Devã Bhàgavata 8th Skandha).

#<KAPILâøVA># Son of a King called Kuvalà÷va. A sage named Dhandhu destroyed him. (øloka, 40 Chapter 204, Vana Parva)

#<KAPILA TäRTHA># A sacred pond owned by a King called Kapila. (øloka 32, Chapter 84, Vana Parva).

#<KAPILâVAòA># A sacred place. If you stay there and observe fasting you will get the benefit of giving away in charity a thousand cows. (Chapter 84, Vana Parva).

#<KâPILEYA># Son of Vi÷vàmitra. After saving øuna÷÷epha from death, Vi÷vàmitra was fondling the child on his lap. At that time, the child's father Ajãgarta came to him and wanted Vi÷vàmitra to return the child to him. Vi÷vàmitra then told him "Like Kàpileya and Bàbhravya, this is also my son." From this we may infer that Kàpileya must have been Vi÷vàmitra's son. (Aitareya Bràhmaõa).

#<KAPI¥JALâ># A river of ancient India. (øloka 26, Chapter 9, Bhãùma Parva).

#<KAPI¥JARA># (KAPI¥JALA). A bird. There is a story about the origin of this bird in the Mahàbhàrata. Once Tvaùñà created Tri÷iras to kill Indra. Tri÷iras had three heads. When by one head he recited the Vedas by another head he drank wine and by the third he looked at the world wickedly. Indra envious of the growing strength of Tri÷iras felled him down by his Vajràyudha. A person called Takùaka carrying an axe came that way then and by orders from Indra he cut off the heads of Tri÷iras. When the heads fell down there emerged from them birds called Kapi¤jala, Tittiri and Kalapiïgala. From the head which recited the Vedas came the birds Kapi¤jalas; from the head that drank the wine came the birds Kalapiïgalas; and from the head that looked at the world with wickedness came the birds Tittiris. (Chapter 9, Udyoga Parva).

#<KAPISKANDHA># A soldier of Skandadeva. (øloka 57, Chapter 45, øalya Parva.)

#<KAPOTA># A son of Garuóa. (Chapter 101, Udyoga Parva).

#<KâPOTA># A sage. Citràïgadà, the daughter of Kakutstha and Urva÷ã, was his wife. She had two sons named Tumburu and Suvarcas. Kàpota received much wealth from Kubera and gave it to his sons. Once Kàpota cursed Tàràvatã, the queen of Candra÷ekhara, that she would bring forth two sons with monkey-faces. (Kàlikà Puràõa, Chapter 56).

#<KAPOTAROMâ># (KAPOTALOMâ). Son of the emperor øibi who was greatly devoted to his dependants, (For genealogy see under øibi). He had another name Audbhida. (Chapter 197, Vana Parva). He was a prominent member of the court of Varuõa. (øanti Parva).

#<KARABHA># A King who bowed before Jaràsandha, King of Magadha. (øloka 13, Chapter 14, Sabhà Parva, M.B.).

#<KARABHâJANA I># A King of ancient India.

#<KARABHâJANA II># One of the nine celebrated sons of èùabhadeva. He was a yogin of divine wisdom. He imparted spiritual knowledge to these present at the yaj¤a of the King of Videha. (Skandhas 4 and 5, Bhàgavata).

#<KARABHA¥JAKA># A place of habitation in ancient India. (øloka 69, Chapter 9, Bhãùma Parva).

#<KARABHI># Son of øakuni. (Matsya Puràõa).

#<KARAHâòAKA># A country of south India. Sahadeva conquered this country. (Chapter 31, Sabhà Parva, M.B.).

#<KARAKA># A place of habitation in ancient India. Chapter 9, Bhãùma Parva).

#<KARAKARúAKA># A brother of the Ràjà of Cedi. øarabha is the other brother. The Ràjà of Cedi along with his brothers, Karakarùaka and øarabha, helped the Pàõóavas in the great battle. (øloka 47, Chapter 50, Udyoga Parva).

#<KARAKâøA># A soldier who fought on the side of the Kauravas. He stood and fought at a strategic point in the Garuóa Vyåha formed by Droõa. (øloka 6, Chapter 20, Droõa Parva).

#<KARâLA># A Deva Gandharva. He took part in the birthday celebrations of Arjuna. (Chapter 122, âdi Parva, M.B.).

#<KARâLADANTA># A great Sage. He was a bright member of the court of Indra. (Chapter 7, Sabhà Parva, M.B.).

#<KARâLAJANAKA># A King of Mithilà. Vasiùñha imparted to him spiritual knowledge. (øànti Parva).

#<KARâLâKúA># A soldier of Skandadeva. (Chapter 45, øalya Parva).

#<KARAMâLâSAMPRADâYA># The method of counting the number of recitals of a prayer by using the fingers of the hand. (See under Gàyatrã).

#<KARAMBHA># Brother of Rambha, father of Mahiùàsura. See under Mahiùa.

#<KARAMBHâ># A princess of Kaliïgade÷a. She was married to Akrodha, a King of the Påruvaü÷a. She was the mother of Devàtithi. (øloka 22, Chapter 95, âdi Parva).

#<KARAöA># Another name of Yuyutsu. See under Yuyutsu and Varõa.

#<KARANDHAMA>#
     1) %<General information.>% A King of Ikùvàku Vaü÷a. Descending in order from Ikùvàku came Viü÷a--Kalyàõa--Khanãnetra--Suvarcas. Suvarcas later on became famous as Karandhama.
     2) %<How he got his name Karandhama.>% Once there came a famine in the country of Suvarcas. The treasury became empty. Taking that opportunity the enemies attacked his country. There was no army for him to fight against his enemies. Meditating upon God he blew his hands and then an army sufficient to fight his enemies appeared before him and using that he defeated them. Because he arranged an army by Karadhamana (blowing of hands) he was given the name of Karandhamana also.
     3) %<Other details.>%
     (i) The celebrated King Avikùit was the son of Karandhama. (Chapter 4, A÷vamedha Parva).
     (ii) Karandhama was a prominent member of the court of Yama. (øloka 16, Chapter 8, Sabhà Parva).

#<KARANDHAMANA># See under the word Karandhama.

#<KâRANDHAMANA (M)># A tãrtha situated near the southern ocean. The five holy places in the southern ocean, viz. Agastya tãrtha, Saubhadra tãrtha, Pauloma tãrtha, Kàrandhamana tãrtha and Bhàradvàja tãrtha were called Pa¤ca tãrthas. In the course of Arjuna's pilgrimage, he visited these Pa¤ca tãrthas. At that time, the Sages never used to go there. There was a special reason for it. The five celestial women, Vargà, Saurabheyã, Samãcã, Budbudà and Latà used to live in them in the form of crocodiles as a result of a sage's curse. Arjuna liberated all of them. (For details see under the word "Vargà").

#<KARA¥JANILAYâ># Analà, the mother of all trees. She was the daughter of Dakùa and the wife of Ka÷yapa. She is known as Vãrudhà also. That was how Vãrut became a synonym of tree. It is believed that Analà stays in the tree Kara¤ja. To obtain blessings from Analà people worship the Kara¤ja tree. (ølokas 35 to 36, Chapter 230, Vana Parva).

#<KâRAPARVAN># A holy place in the Sarasvatã river valley. (M.B. øalya Parva, Chapter 54).

#<KâRASKARA># A despised country of ancient times. There is a reference to this country in the Mahàbhàrata, Karõa Parva, Chapter 44.

#<KARAòA># A place of habitation of ancient India. (øloka 63, Chapter 9, Bhãùma Parva).

#<KARATOYâ># A holy river. This river worships Varuõa sitting in his court. (øloka 22, Chapter 9, Sabhà Parva). If one stays on the shores of this river and observes fasting for three days one would get the benefit of performing an A÷vamedha yàga. (Chapter 85, Vana Parva).

#<KARAVäRA I># A prominent serpent. (øloka 12, Chapter 35, âdi Parva).

#<KARAVäRA II># A mountain on the southern side of Mahàmeru. See under Mahàmeru.

#<KARAVäRA III># There was once a country named Karavãra on the base of the mountain Gomanta. That country was being ruled by a King called Sçgàlavàsudeva. He was killed by ørã Kçùõa and Balaràma together as per instructions from Para÷uràma. (10th Skandha, Bhàgavata).

#<KARAVäRA IV># A forest in the neighbourhood of Dvàrakà. (Chapter 38, Sabhà Parva).

#<KARAVäRâKúA># A demon. He fought against Ràma and Lakùmaõa along with Khara, Dåùaõa and Tri÷iras. (øloka 24, Chapter 26, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<KARAVäRAPURA># A holy place. If one bathes in this place one will attain the form of Brahmà. (Chapter 25, Anu÷àsana Parva).

@<[Page 390b]>@

#<KARDAMA I># A Prajàpati. Pulaha, son of Brahmà, begot of his wife Kùamà three sons named Kardama, Urvarãyàn and Sahiùõu. (Chapter 10, Aü÷a 1, Viùõu Puràõa). Of these three Kardama married Devahåti. Devahåti was the daughter of Svàyambhuva Manu and sister of âkåti and Prasåti. (8th Skandha, Devã Bhàgavata).
     Devahåti was an ideal wife and served her husband with great devotion. Kardama was pleased with his wife and presented her with an aeroplane. Kardama and Devahåti conducted then a tour of the worlds in that plane. Devahåti delivered nine daughters and a son. The daughters were married to Marãci and other sages and the son grew into the celebrated Sage Kapilàcàrya. Kardama then entered into Samàdhi. (Sitting in yoga and courting death of one's own accord). (3rd Skandha, Bhàgavata).

#<KARDAMA II># A virtuous serpent. (Chapter 35, âdi Parva).

#<KARDAMA III># This Sage sits in the court of Brahmà and worships him. (øloka 19, Chapter 11, Sabhà Parva, M.B.).

#<KARDAMA IV># A celebrated sage who was the grandson of Viraja. He had a son named Anaïga. (øloka 90, Chapter 59, øànti Parva).

#<KARDAMILAKúETRA># A temple near the mountain of Samaïga. Bharata was crowned King at this temple (øloka 9, Chapter 135, Vana Parva).

#<KAREöUMATä># Daughter of øi÷upàla, King of Cedi. Nakula married her and they got a child named Niramitra. (øloka 79, Chapter 95, âdi Parva).

#<KâRäúA># A son of Vi÷vàmitra. (M.B. Anu÷àsana Parva, Chapter 4, Verse 55).

#<KARäúAKA># A place of habitation in ancient India. (Chapter 9, Bhãùma Parva, M.B.).

#<KARäúIöä># A river. (Chapter 9, Bhãùma Parva).

#<KARäTI># A place of habitation in ancient India. (Chapter 9, Bhãùma Parva).

#<KARKAKHAöôA># A place of habitation in ancient India. This place was conquered by Karõa for Duryodhana. (Vana Parva).

#<KARKAöôU># A saintly King mentioned in Såkta 112, Anuvàka 16, Maõóala 1 of ègveda.

#<KARKARA># A prominent serpent. See under Kadrå.

#<KARKAòI># See para 12 under Brahmà.

#<KâRKI># The son of the sage âpastamba by his wife Akùasåtrà.

#<KARKOòAKA># A terrible serpent.
     1) %<Birth.>% This serpent was born to Ka÷yapa by his wife Kadrå.
     2) %<The curse.>% Once Karkoñaka cheated the sage Nàrada. The angry sage cursed him and said that he would have to remain without the power of movements in the forest till Nala came to rescue him. From that day Karkoñaka lived in that forest, awaiting the arrival of Nala.
     3) %<Nala and Karkoñaka.>% Once a wild fire spread all over the forest. Karkoñaka whose power of movement was destroyed by Nàrada's curse, cried aloud, calling upon Nala to come and save him. It was at this time that Nala arrived at the spot after leaving Damayantã in the forest. Nala came to him, on hearing his cries. The serpent informed Nala about the story of Nàrada's curse and reducing himself to the size of a thumb sat on the ground. Nala removed him to a safe spot away from the fire. The serpent asked Nala to walk a few steps counting his footsteps. Nala did so and at the tenth step, Karkoñaka stung him and his whole body was turned blue. Suddenly Karkoñaka assumed his own original shape and spoke to Nala as follows:--"I have changed your appearance so that people may not be able to recognize you. Kali who is troubling you, still lives within you. It is he who is affected by my poison. You need not fear danger from poison any more. You will never be defeated in battle. Go and engage yourself as the charioteer of ètuparõa, King of Ayodhyà. You will teach him A÷vahçdaya mantra. In return for it he will teach you Akùahçdaya mantra. Here are two garments which I give you. If you put them on, you will be restored to your own shape. May you be blessed again with a happy family life." After saying this, Karkoñaka vanished. (M.B. Vana Parva, Chapter 66).

#<KâRKOòAKA># A land beyond the eastern ocean. It is not far from there to the river øãtodà. The Udaya mountain is just across it. (Kathàsaritsàgara).

#<KARMABHæMI># The land of Bhàrata. How this continent got the name of Karmabhåmi is given below. All those born in this land enjoy a life in Svarga, on earth or in hell according to the class to which their actions belong namely Sàttvic, Ràjasic or Tàmasic. It is possible for only this land to obtain for its people life in other worlds.\<*>\ Therefore this land got the name Karmabhåmi. (8th Skandha, Devã Bhàgavata).
\<*) According to a belief of old, all other parts of the world excepting Bhàratavarùa were inhabited by Devas.>\

#<KARMAJIT># A King of the family of Arjuna. He was the son of Bçhatsena and the father of øruta¤jaya. (9th Skandha, Bhàgavata).

#<KARöA I># The eldest son of Kuntã. Though he was the brother of the Pàõóavas he joined sides with the Kauravas and became the King of Aïga. So the name of Karõa comes in the genealogy of the Aïga royal family.
     1) %<Genealogy.>% Descending in order from Viùõu:-Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Turvasu-Vahni-Bharga-Bhànu-Tribhànu-Karandhama-Marutta-(Marutta had no son and he adopted Duùyanta)-Duùyanta-Varåtha-Gàõóãra-Gàndhàra-Kola-Druhyu-Babhrusetu-Purovasu-Gharma-Ghçta-Viduùa-Pracetas-Sabhànara-Kàlanara-Sç¤jaya-Pura¤jaya-Janamejaya-Mahàsàla-Mahàmanas-U÷ãnara-Titikùu-Ruùadratha-Paila-Sutapas-Bali-Aïga-(The Aïga dynasty begins)-Dadhivàhana-Dravãratha-Dharmaratha-Citraratha-Satyaratha-Lomapàda-Caturaïga-Pçthulàkùa-Campa-Haryaïga-Bhadraratha-Bçhatkarmà-Bçhadbhànu-Bçhadàtmà-Jayadratha-Bçhadratha-Vi÷vajit-Karõa.
     2) %<Birth of Karõa.>% Pàõóu, a King of Candravaü÷a, married Kuntã, daughter of King øårasena. This girl was brought up even from childhood by a King called Kuntibhoja. She grew up in the palace of the King. She was once put in charge of attending to the welfare of those engaged in religious duties. The sage Durvàsas came there then and stayed for four months as the king's guest. Kuntã served the sage during his stay there with so much care, patience and devotion that the sage was immensely pleased and gave her at the time of his departure a divine mantra. If she called upon any god repeating that mantra once, that god would manifest himself to her and bless her with a son equal to him in glory. The mantra was to be used only five times. Kuntã was young and wanted to test the power of the mantra. So she recited the mantra meditating on the Sun. Instantly she felt she saw a divine person coming to her from the sun. She was perplexed. But the divine form embraced her and consoled her saying that she would never lose her virginity even if she bore a son from him. None excepting her step-mother knew about this. In due course Kuntã delivered a male child and with the help of her step-mother she put that child in a box and floated it on the river A÷và.
     That box leaving the river A÷và entered the Yamunà river and leaving Yamunà it entered the river Gaïgà. Drifting slowly the box reached Campàpurã, a country of Såtas. Adhiratha born of the Såtavaü÷a and an ally of the Kauravas, saw a box floating on the river while he went for his bath and took it home. Ràdhà, wife of Adhiratha, who was childless was greatly pleased to see a babe inside the box and they adopted it and brought it up. The boy was named Vasuùeõa. It was this babe that became the celebrated Karõa afterwards. (Four chapters from 305, Vana Parva).
     3) %<Education of Karõa.>% Karõa grew up in the house of Adhiratha in the country of Aïga bearing the names Vasuùeõa and Vçùa. Kuntã knew this through spies. When the time came for imparting education to Karõa Adhiratha sent him to Hastinàpura to the presence of Droõa for teaching him archery. Karõa studied under Kçpa and Para÷uràma also. After his education he entered into a treaty with Duryodhana. (Chapter 309, Vana Parva).
     4) %<Karõa is cursed.>% Karõa was cursed by a brahmin and Para÷uràma. The story is given below.
     Even while they were studying archery Arjuna and Karõa vied with each other. Karõa once requested Droõa to teach him in private the secret of the Brahmà missile to fight against Arjuna. But Droõa did not accede to his request.
     Karõa then went to Mahendragiri and bowed before Para÷uràma and represented himself as a member of the Bhçgu family. He said he had come to him to be his disciple and learn the secret of the Brahmà missile from him. Para÷uràma believed him and accepting him as his disciple taught him many new techniques in archery. Once Karõa was wandering in the vicinity of the à÷rama when he saw a lonely cow grazing there and Karõa without knowing that it belonged to a brahmin sent an arrow and killed it. The brahmin got furious and cursed Karõa thus "Oh, sinner, the wheel of your chariot would go down in the mud when you face the enemy to fight against whom you are now taking training. Then, when you stand perplexed, your opponent would cut off your head." Karõa requested for a removal of the curse but the brahmin refused to show any mercy.
     Para÷uràma taught Karõa the secret of the Brahmà missile. One day tired after a day's fast and a walk around the à÷rama with his disciples Para÷uràma slept resting his head on the lap of Karõa. Then a beetle named Alarka attacked Karõa and started sucking blood from his thigh. Blood was oozing from his thigh and still Karõa did not stir from his position lest it should disturb his guru in his nap. Suddenly Para÷uràma awoke and stared at the beetle and the beetle fell dead. It then took the form of a demon and rising up in the air said "Svàmin! I was once a demon called Daü÷a. Once I carried away by force the wife of the sage Bhçgu and the angered sage cursed me and made me a beetle. When I craved for pardon he said that I would be given my original form by Para÷uràma."
     When the demon disappeared saying so much Para÷uràma turned to Karõa who stood with respect, his dress all covered with blood. Para÷uràma said: "No brahmin can bear so much pain with such patience. Surely, you are not a brahmin. Let me know the truth." Trembling with fear Karõa revealed his identity and then Para÷uràma cursed him saying "You will forget the secret of the Brahmà missile at the time when you want to use it against your enemy." (Chapters 2 and 3, øànti Parva).
     5) %<How Karõa became the King of Aïga.>% The Pàõóavas and Kauravas were studying archery under Droõàcàrya together and Karõa also was among them. When their education was complete a day was fixed to exhibit the skill of the students. The public also was invited to see the skill of the princes. Everybody showed his best and Arjuna displayed super-human skill so that the vast assemblage was lost in wonder and admiration. Then strode Karõa to the scene and not only did he duplicate with ease Arjuna's feats but he did show something more. The assemblage was dumbfounded. Arjuna turnned pale. At this moment Kçpa stood up and questioned the right of Karõa to compete with those with royal blood in them. Then rose Duryodhana and said: "If the combat is not in order simply because Karõa is not a prince it is easily remedied. I crown Karõa as the King of Aïga". Then there came to the scene the aged Adhiratha, the foster-father of Karõa, and as Karõa saw him coming he went and bowed before him and Adhiratha embraced him with tears in his eyes. (Chapters 134 to 136, âdi Parva, M.B.).
     6) %<Karõa's armour and ear-rings.>% Karõa was born with an armour on his body and rings in his ears. Chapter 99 of Adi Parva says thus: "To Kuntã was born of Sårya the mighty Karõa. Even at his birth he was adorned with an armour over his body and rings in his ears."
     Sårya had ordained that as long as Karõa wore the armour and ear-rings he would be unconquerable. Indra knew this and wanted to get Karõa rid of these so that Arjuna, his son, might gain a victory over Karõa. Karõa was reputed for his charity and Indra under the garb of a brahmin went to Karõa and begged of him his ear-rings and armour. The Sun god had already warned him in a dream that Indra would thus try to deceive him. Still Karõa could not bring himself to refuse any gift that was asked of him and so he cut off the ear-rings and armour with which he was born and gave them to the Bràhmaõa. The only request that the noble Karõa did make was that in separating the ornaments from his body no wound should be made. Indra did it with great skill neither hurting him nor making even a scratch on this body. Indra bade Karõa ask for any boon he wanted. The Sun god had also advised him to ask for a good weapon in return in case he gave away his assets and so he requested Indra the best of the weapons he possessed. Indra gave him his weapon, the øakti, called Vaijayantã also. Karõa had to use that weapon to kill the great Ghañotkaca in the Mahàbhàrata battle.
     7) %<Other details.>%
     (i) Karõa was present at the Svayaüvara of Draupadã. (øloka 4, Chapter 185, âdi Parva).
     (ii) Bhãma defeated Karõa once in a single combat. (øloka 20, Chapter 34. Sabhà Parva).
     (iii) Karõa took part in the Ràjasåya of Yudhiùñhira. (øloka 7, Chapter 34, øànti Parva).
     (iv) Karõa defeated Jaràsandha once in a single combat. Chapter 44, Sabhà Parva).
     (v) Karõa defeated in his victory march many kings like Drupada, Bhagadatta and Kerala. (Chapter 254, Araõya Parva).
     (vi) Karõa conquered the cities of Màlinã and Campà and annexed them to the country of Aïga. (Chapter 5, Karõa Parva).
     (vii) Karõa prompted Duryodhana to tease the Pàõóavas living in the forest. (Chapter 7, Vana Parva).
     (viii) Karõa swore that he would kill Arjuna. (Chapter 257, Vana Parva).
     (ix) Karõa lost his clothes during a fight against the king of Viràña. (Chapter 65, Viràña Parva).
     (x) Kàõóapçùñham ãs the name of Karõa's bow.
     8) %<Karõa and the Kurukùetra battle.>% The great battle of Mahàbhàrata lasted for eighteen days and some of the incidents touching Karõa during that period are given below:
     (i) Before the great war started Kuntã went alone to the shores of Gaïgà and met Karõa. She then confessed to him that she was his mother and that the Pàõóavas were his brothers. She advised Karõa to join sides with the Pàõóavas and the Sun god approved of it. But Karõa refused to do so. He said he would never forsake Duryodhana who had brought him up from his childhood at a time when he was in peril. But he promised his mother that he would never kill any of her other four sons but would kill Arjuna in the battle-field. (Chapter 146 Udyoga Parva).
     (ii) Karõa started his fight against the Pàõóavas after taking blessings from Bhãùma. (Chapter 3, Droõa Parva).
     (iii) Karõa fought against the princes of Kekaya, Arjuna, Bhãma, Dhçùñadyumna and øàtyaki in single combat. (Chapter 32, Droõa Parva).
     (iv) Abhimanyu defeated Karõa in a single combat. (Chapter 40, Droõa Parva).
     (v) Karõa made Bhãma unconscious. (Chapter 139, Droõa Parva).
     (vi) Karõa once withdrew a bit when hit by the arrow of Arjuna. (Chapter 139, Droõa Parva).
     (vii) Karõa insulted Kçpàcàrya at one time. (Chapter 158, Droõa Parva).
     (viii) Karõa killed Ghañotkaca with the weapon øakti which Indra had given him in exchange for the armour and ear-rings which he had given Indra. (Chapter 180, Droõa Parva).
     (ix) Karõa ran away from the battlefield when he heard that Droõa was dead. (Chapter 193, Karõa Parva).
     (x) Karõa was made the Generalissimo of the Kaurava army when Droõa died. (Chapter 10, Karõa Parva).
     (xi) øalya became the charioteer of Karõa (Chapter 86, Karõa Parva).
     (xii) The beautiful headwear of Arjuna fell down to the ground by the snake-faced arrow of Karõa. (Chapter 90, Karõa Parva).
     (xiii) When Arjuna was fighting against Karõa the chariot-wheels of Karõa sank into the ground. (Chapter 90, Karõa Parva).
     (xiv) Arjuna slew Karõa. (øloka 50, Chapter 91, Karõa Parva).
     (xv) Karõa had three sons named Citrasena, Satyasena and Suùeõa. All the three were killed at Kurukùetra by Nakula. (ølokas 19 to 50, Chapter 10, øalya Parva).
     9) %<Karõa goes to heaven.>% After his death Karõa went to heaven and merged with his father, the Sun god. (øloka 20, Chapter 5, Svargàrohaõa Parva).
     10) %<Names of Karõa.>%
     (i) Because Karõa was born with an effulgence (Vasu) he was first given the name Vasuùeõa.
     (ii) Because he was born with Kuõóalas (ear-rings) in his Karõas (ears) he was called Karõa. (Chapter 302. Araõya Parva).
     (iii) Besides these two he had many other names. A few are given below:
     âdhirathi, âdityanandana. âdityatanaya, Aïgaràja, Aïge÷vara, Arkaputra, Bharatarùabha, Goputra, Kaunteya. Kuntãsuta, Kurådvaha, Kurupçtanàpati, Kuruvãra, Kuruyodha, Pàrtha, Vçùàtmaja Ràdhàsuta, Ràdhàtmaja, Ràdheya, Ravisånu, Sauti, Sàvitra, Såryaja, Såryaputra, Såryasambhava, Såta, Såtanandana, Såtaputra, Såtasånu, Såtasuta, Såtatanaya. Vaikartana, Vaivasvata and Vçùa.

#<KARöA II># A son of Dhrtaràùñra. Bhãmasena killed this Karõa. (Chapter 67, Bhãùma Parva).

#<KARöA III># Younger brother of Ghaõña. See under Ghaõñàkarõa.

#<KARöAKA># A barber who lived in Kà÷ã. (Chapter 29, Harivaü÷a).

#<KARöANIRVâHA># A sage who attained Svarga after observing correctly the duties of Vànaprastha. (øloka 18, Chapter 244, øànti Parva).

#<KARöAPARVA># One of the Parvans of Mahàbhàrata. See under Mahàbhàrata.

#<KARöAPRâVARAöA># A country of South India. The army of Duryodhana contained soldiers from this country. (øloka 13, Chapter 51. Bhãùma Parva).

#<KARöAPRâVARAöA(S)># An ancient tribe of people who inhabited the shores of the sea in the south. The one distinctive feature of this tribe was that their ears were extraordinarily long, drooping down to the feet. Sahadeva conquered and subdued this tribe. (øloka 67, Chapter 31, Sabhà Parva). They once brought to Yudhiùñhira many valuable presents and paid their respects to him. (øloka 19, Chapter 52, Sabhà Parva).

#<KARöAPRâVARAöâ># A follower of Skandadeva, (Chapter 46, øloka 25, øalya Parva).

#<KARöAøRAVAS># A sage who was a member of the court of Yudhiùñhira. (øloka 23, Chapter 26, Vana Parva).

#<KARöâòAKA># A country of South India. Mahàbhàrata says like this: "There are a few more countries to the south and they are: Dràvióa, Kerala, Pràcya, Muùika, Vanavàsika, Karõàñaka, Màhiùaka, Vikalpa and Måùaka." (Chapter 9, Bhãùma Parva).

#<KARöAVEúòA># A Kùatriya King. He was the incarnation of an Asura named Krodhava÷a. (Chapter 67, âdi Parva).

@<[Page 393b]>@

#<KARöIKâ># One of the eleven Devakanyakàs who sang and danced in the Janmotsava of Arjuna. The others are: Menakà, Sahajanyà, Pu¤jikasthalà, ètusthalà, Ghçtàcã, Vi÷vàcã, Pårvacitti, Ullocà, Pramlocà and Urva÷ã. (Chapter 123, âdi Parva).

#<KARöIKâRAVANA># A forest to the north of the mountain Sumeru. All the six seasons appear there at the same time and so this forest is always filled with flowers. (Chapter 6, øloka 24, Bhãùma Parva).

#<KARPARA># See under Ghaña.

#<KâRPâSIKA># A country in ancient India. The maids of this country served in the Ràjasåya of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 51, Verse 8).

#<KâRúâPAöA(M)># (KâRúIKAM). A measure of weight for gold and silver in ancient India.

#<KâRúöI># A Deva Gandharva. Mahàbhàrata, âdi Parva, Chapter 122, Verse 56 says that he participated in the celebrations connected with Arjuna's birth.

#<KARTâ># A Vi÷vadeva, (øloka 35, Chapter 91, Anu÷àsana Parva).

#<KâRTASVARA># An Asura. Once this Asura became world emperor. (M.B. øànti Parva, Chapter 227, Verse 52).

#<KâRTAVäRYâRJUNA># (KâRTAVäRYA). A renowned King of the Hehaya dynasty.
     1) %<Genealogy.>% From Mahàviùõu were descended in the following order: Brahmà--Atri--Candra--Budha--Puråravas--âyus--Yayàti--Yadu--Sahasrajit--øatajit--Ekavãra--(Hehaya)--Dharma--Kaõi--Bhadrasena--Dhanaka--Kçtavãrya--Kàrtavãryàrjuna.
     2) %<Hehaya Dynasty and Bhàrgava Dynasty.>% The Hehayas were Kùatriyas and the Bhàrgavas were Bràhmaõas. The Bhàrgava sages were the family preceptors of the Hehaya Kings. The Hehayas who were generous and charitable, used to give plenty of wealth to the Bhàrgavas. Consequently in course of time, the Bhàrgavas grew wealthy while the Hehayas gradually declined. In order to tide over their difficulty, the Hehayas decided to borrow some money from the Bhàrgavas. But the Bhàrgavas refused to oblige, on the plea that they had no money. The enraged Kùatriyas (Hehayas) began to persecute the Bhçgus (Bhàrgavas). The Bhçgus left for the Himàlayas after burying all their treasures under the floor of their â÷ramas. The Kùatriyas pursued them and hunted them even there. At last a Bràhmaõã who belonged to the Bhàrgava race, gave birth to a sage named Aurva through her thigh. With his birth the Hehayas began to lead a less aggressive life. After the lapse of many years, the mighty Kàrtavãryàrjuna was born in the Hehaya dynasty and the mighty sage Jamadagni was born in the Bhçgu dynasty. Both of them nourished their hereditary feud. With his capital in the city of Màhiùmatã on the banks of the river Narmadà, Kàrtavãryàrjuna began his reign. (See under Aurva I).
     3) %<Thousand Hands of Kàrtavãryàrjuna.>% Once when Kàrtavãryàrjuna was living in his capital Màhiùmatã, the sage Nàrada happened to come there. The King greeted him with due reverence and asked him what course of action was to be followed for attaining mokùa (salvation) and at the same time for enjoying worldly pleasures. Nàrada replied that by performing the rite known as "Bhadradãpa Pratiùñhà", both these objects could be achieved. Accordingly, Kàrtavãrya went to the banks of the river Narmadà with his wife and began the observance of Bhadradãpa Pratiùñhà. Kàrtavãrya's guru was Dattàtreya, the son of Atri. At the conclusion of the Yàga rites, Dattàtreya who was pleased, asked Kàrtavãryàrjuna what boons he wished to have. Kàrtavãrya with joined palms asked him many boons one of which was that he should have a thousand arms. Dattàtreya granted him the boons, and Kàrtavãrya who became proud of his new possession, ruled at Màhiùmatã for 86, 000 years. (Brahmàõóa Puràõa, Chapter 44).
     4) %<Vàyu's Warning.>% Kàrtavãryàrjuna who returned triumphant after receiving the boon from Dattàtreya heard a mysterious voice warning him in the following words:--"You fool! Don't you know that a Bràhmaõa is superior to a Kùatriya? A Kùatriya governs his subjects in alliance with the Bràhmaõa". On hearing this, Kàrtavãrya became angry. He understood that Vàyu, the divine messenger was behind the mysterious voice. He despised Vàyu and argued that a Kùatriya was superior to a Bràhmaõa. Vàyu gave him a warning that a Bràhmaõa would curse Kàrtavãrya. (M.B. Anu÷àsana Parva, Chapter 152).
     5) %<Kàrtavãrya cursed by the sage.>% Once Agni (fire-god) approached Kàrtavãrya and begged for food. The King allowed him to feed upon mountains and trees from any part of his Kingdom. So Agni began to devour the woods and hills. This led to the burning down of an â÷rama owned by a sage called âpava. The enraged Sage came to know that Kàrtavãryàrjuna was responsible for the havoc and pronounced a curse that Para÷uràma would chop off all the thousand hands of Kàrtavãryàrjuna.
     6) %<Kàrtavãryàrjuna and Ràvaõa.>% In the course of his triumphal march, after conquering the whole world, Ràvaõa once arrived with his forces on the bank of the river Narmadà. Enjoying the smooth flow of the crystal clear stream of the Narmadà and the pleasant sand banks in the river-bed, he spent a night there with his followers. Early next morning he took his bath in the river and setting up the idol of øiva on the sand bank, began to worship it.
     Just then Kàrtavãryàrjuna and his wives came to the place and began their water sports, a few yards down the river from the place where Ràvaõa was sitting. As part of his amusements, Kàrtavãrya stopped the flow of the river by making a dam with his thousand arms. This caused the level of the water to rise and Ràvaõa with his materials of worship was submerged in the flood. Enraged at this disturbance to his worship, he sent two of his men down the river bank to find out what was happening. They traced the source of the trouble to Kàrtavãryàrjuna and his water-sports and reported the matter to their master. At once Ràvaõa armed himself with his bow rushed to Kàrtavãryàrjuna and began a fierce fight. At last Ràvaõa fell down under the heavy stroke of Kàrtavãrya's mace and was bound in chains and imprisoned. He lay there for one year. Ràvaõa's father sage Pulastya came to know of this and he went to Kàrtavãrya's palace. He was received with due respect and at his request, Kàrtavãrya released Ràvaõa and after that they remained friends for life. (Uttara Ràmàyaõa).
     7) %<Kàrtavãrya and Reõukà's Death.>% One day when Para÷uràma was fourteen years old, his father sage Jamadagni went to the forest to fetch some Samits (sacrificial twigs). Jamadagni's wife, Reõukà swept and cleaned the â÷rama and went to the river Revà to fetch water and Para÷uràma was left behind in the â÷rama. When she reached the river bank, she saw Kàrtavãryàrjuna indulging in amorous pleasures with his wives in the water. She waited unobserved on the bank for some time and after they had left the place, she stepped into the river. But since the water was muddy, she had to go to another place in the river to get clear water. There also she lingered for a few minutes, looking at the amorous amusements of Citraratha, King of Sàlva, with his wives. It was only after they had departed that she was able to return to the â÷rama with water. Meanwhile Jamadagni who had returned to the â÷rama earlier was angry at her delay and was waiting impatiently for her arrival. As soon as she reached the â÷rama, the sage, in a fit of fury, ordered Para÷uràma to cut off her head and the latter obeyed him. (Brahmàõóa Puràõa, Chapter 58).
     8) %<The Triumphal March of Kàrtavãrya.>% All the Kings in the world acknowledged the supremacy of Kàrtavãrya. In Brahmàõóa Puràõa, Chapter 16, we find that Kings of the Solar dynasty like Trayyàruõa, Hari÷candra, Rohità÷va and Cu¤cu were defeated by Kàrtavãryàrjuna. In his golden chariot he went about defeating Devas, Yakùas, èùis and others. He challenged even Viùõu. He insulted Indra in the company of Indràõã. (M.B. Vana Parva, Chapter 115).
     Intoxicated by his successes, Kàrtavãrya went to the sea-shore and challenged the ocean and began to destroy the animals in the sea by shooting them with his arrows. God Varuõa appeared before him and asked him what he wanted. Kàrtavãrya asked the god to name a man who had the capacity to fight with him. Varuõa answered that Jamadagni's son Para÷uràma was the person who satisfied that condition. Kàrtavãrya accepted the challenge and went in search of Para÷uràma. (M.B. Anu÷àsana Parva, Chapter 29).
     9) %<Killing of Jamadagni.>% Once Kàrtavãrya went to hunt in the forest with his followers. They were roaming in the Vindhya forests in search of game. At noon after a refreshing bath in the clear waters of the river Narmadà when they were preparing to return, they saw Jamadagni's â÷rama. After asking his men to wait at the river-bank, Kàrtavãrya went alone to the â÷rama. He paid his respects to the sage and after their usual greetings, Jamadagni asked him to call his followers also to the â÷rama. When all of them arrived the sage gave them a sumptuous feast. Kàrtavãrya wondered how the sage managed to do it. They spent the night there and when they returned home next morning Kàrtavãrya's minister Candragupta told him that he saw a cow in Jamadagni's â÷rama and that it was from that divine cow that the sage was able to get all the rare articles of food which he supplied to the guests. He also offered to get the cow from the sage. So the King sent Candragupta to the â÷rama to beg the cow from the sage for him. Candragupta accordingly went with a few followers to the â÷rama and begged for the cow. At that time Para÷uràma was not in the â÷rama. Jamadagni told them that the cow was Kàmadhenu's sister, Su÷ãlà and that it was not possible to give her. Candragupta tried to seize the cow by force but she suddenly vanished into the sky. The King's men tried to capture her calf. Jamadagni who came forward to prevent them, was beaten to death by Candragupta. (Brahmàõóa Puràõa, Chapters 67 to 70).
     10) %<Jamadagni's Restoration to Life.>% Para÷uràma returned soon to the â÷rama with the disciple Akçtavraõa. At the sight of his father lying dead on the floor, Para÷uràma cried aloud. Reõukà beat her breast twentyone times. Seeing this, Para÷uràma took a solemn vow that he would go round the world twentyone times and extirpate the Kùatriya Kings. The sage øukra appeared there with Su÷ãlà who had vanished. After restoring Jamadagni to life øukra went back.
     11) %<Death of Kàrtavãryàrjuna.>% Para÷u Ràma who had turned himself into the very embodiment of Revenge, accompanied by Akçtavraõa, took his stand at the gates of the city of Màhiùmatã and challenged Kàrtavãryàrjuna to a fight. Kàrtavãrya came out with a huge army. In the terrible fight that followed, Para÷uràma himself with his axe (para÷u) chopped off all the thousand arms of Kàrtavãryàrjuna. All his sons were killed. Kàrtavãrya himself fell down beheaded. This was the end of the pillar of Hehaya dynasty. (Brahmàõóa Puràõa, Chapter 81).
     12) %<Kàrtavãrya's sons.>% Kàrtavirya had one hundred sons. All of them were killed in the battle by Para÷uràma. Their names, as given in Chapter 76 of Brahmàõóa Puràõa, are given below:--
     Nirmada, Rocana, øaïku, Ugrada, Dundubhi, Dhruva, Supàr÷ã, øatrujit, Krau¤ca, øànta, Nirdaya, Antaka, âkçti, Vimala, Dhãra, Nãroga, Bàhuti, Dama, Adhari, Vidhura, Saumya, Manasvã, Puùkala, Bu÷a, Taruõa, èùabha, èkùa, Satyaka, Subala, Balã, Ugreùña, Ugrakarmà, Satyasena, Duràsada, Vãradhanvà, Dãrghabàhu, Akampana, Subàhu, Dãrghàkùa, Vartulàkùa, Càrudaüùñra, Gotravàn, Manojava, ærdhvabàhu, Krodha, Satyakãrti, Duùpradharùaõa, Satyasandha, Mahàsena, Sulocana, Raktanetra, Vakradaüùñra, Sudaüùñra, Kùatravarmà, Manonuga, Dhåmrake÷a, Piïgalocana, Avyaïga, Jañila, Veõumàn, Sànu, Pà÷apàõi, Anuddhata, Duranta, Kapila, øambhu, Ananta, Vi÷vaga, Udàra, Kçti, Kùatrajit, Dharmã, Vyàghra, Ghoùa, Adbhuta, Pura¤jaya, Càraõa. Vàgmã, Vãra, Rathã, Govihvala, Saïgràmajit, Suparvà, Nàrada, Satyaketu, øatànãka, Dçóhàyudha, Citradhanvà, Jayatsena, Viråpàkùa, Bhãmakarmà, øatrutàpana, Citrasena, Duràdharùa Vióåratha, øåra, øårasena, Dhiùaõa, Madhu, and Jayadhvaja.

#<KâRTTIKEYA># Skanda, the son of øiva. For details see under Skanda.

#<KARUöA># See under Dhana¤jaya.

#<KARæúA I># A King of Kàråùa. A lady of name Bhadrà was performing penance to get this King as her husband when øi÷upàla carried her away. (øloka 11, Chapter 45, Sabhà Parva).

#<KARæúA II># One of the nine sons of Vaivasvata Manu. The other sons are: Ikùvàku, Nàbhàga, Dçùña, øaryàti, Nariùyanta, Pràü÷unàga, Diùña and Pçùadhra. (7th Skandha, Devã Bhàgavata).

#<KARæúA III># A Yakùa. This Yakùa accompanied by his brothers performed penance on the shores of the river Kàlindã, to propitiate Devã, taking in only air. Devã was pleased and appearing before him in person said "You will become the lord of Manvantara". (Skandhas 10 and 13, Devã Bhàgavata).

@<[Page 395b]>@

#<KâRæúA I># The sixth son of Vaivasvata Manu. (M.B. âdi Parva, Chapter 75).

#<KâRæúA># II. An ancient land. (The King of this land used to suppress robbers and plunderers. He was present at Draupadã's Svayaüvara. (M.B. âdi Parva, Chapter 185).

#<KARæúA (M)># A place in ancient India. Historians are of opinion that it is the Bundelkhaõóa of modern India. The sin of Brahmahatyà (killing of brahmins) of Indra was washed away by brahmins at this place. The place where Karãùa (cowdung) from Indra fell was called Karãùa and it gradually became Karåùa. (See under Aïgamalaja).

#<KARVAòA># An ancient country of India. The King of this land was slain by Bhãmasena. (Chapter 30, Sabhà Parva).

#<KAøERAKA># A Yakùa. Mahàbhàrata, Sabhà Parva, Chapter 10, Verse 15 says that Ka÷eraka continues to attend on Kubera as a member of his assembly.

#<KAøERU># A lovely daughter of Tvaùñà, the Prajàpati. Narakàsura abducted Ka÷eru when she was fourteen years old. She was one of the virgins married by ørã Kçùõa who won a victory over Narakàsura. (M.B. Sabhà Parva, Chapter 38, Dàkùiõàtya Pàñha).

#<KAøERUMâN># (KASERUMâN). An Asura who was a Yavana. He was slain by ørã Kçùõa according to Mahàbhàrata, Vana Parva, Chapter 12, Verse 32.

#<Kâøä I># (VâRâöASä. BANARAS). (See under Divodàsa also).
     1) %<General.>% One of the oldest and most popular sacred centres in India, Kà÷ã is reputed for its Vi÷vanàtha temple of hoary traditions, according to one of which the øivaliïga in the temple was installed by Brahmà himself. (Hàlàsya Màhàtmya).
     2) %<Pilgrimage on foot to Kà÷ã.>% Devotees from many parts of India go on pilgrimage to Kà÷ã on foot, bathe in the holy waters of the Gaïgà and thus earn spiritual satisfaction and release from worldly attachments. The reason for the above is stated in the Agni Puràõa as follows:-- Once, at Kailàsa øiva told Pàrvatã that the temple at Kà÷ã was called 'Avimukta' (unreleased) as it never perished, and all Japa, tapa, homa and dàna made there never cease to give auspicious results. One should walk on foot to Kà÷ã and live there. Having gone there one should never leave the place. There are eight great tãrthas at Avimukta, i.e. Hari÷candra tãrtha, âvràtake÷vara tãrtha, Japye÷vara tãrtha, ørã Parvatãrtha, Mahàlayatãrtha, Bhçgu tãrtha, Caõóe÷vara tãrtha and Kedàratãrtha. These tãrthas extend to two yojanas to the east of the Kà÷ã temple and half-ayojana to the west of it. The river Varaõà is also there, and Vàràõasã is at the centre of all these. Whatever is done at Vàràõasã like bath, Japa, homa, worship of Devas, dàna, obsequies for the dead, oneself living there etc. is productive of devotion and salvation. (Agni Puràõa, Chapter 112).
     3) %<References to Kà÷ã in the Mahàbhàrata.>%
     (i) Pàõóu once conquered Kà÷ã. (Bhãùma Parva, Chapter 9).
     (ii) Bhãma married Balandharà, daughter of the King of Kà÷ã. (âdi Parva, Chapter 35, Verse 77).
     (iii) Bhãmasena conquered Kà÷ã. (Sabhà Parva, Chapter 30, Verse 6).
     (iv) Sahadeva conquered Kà÷ã. (Udyoga Parva, Chapter 50, Verse 31).
     (v) In the war between the Pàõóavas and the Kauravas, the King of Kà÷ã fought on the side of the former. (Udyoga Parva, Chapter 196, Verse 2).
     (vi) Arjuna conquered Kà÷ã. (âdi Parva, Chapter 122, Verse 40).
     (vii) ørã Kçùõa conquered Kà÷ã. (Droõa Parva, Chapter 11, Verse 15).
     (viii) Karõa once conquered Kà÷ã on behalf of Duryodhana. (Karõa Parva, Chapter 8, Verse 19).
     (ix) Kà÷ã had been ruled by the Kings called Harya÷va. Sudeva, and Divodàsa. (Anu÷àsana Parva, Chapter 30, Verses 12 to 15).
     (x) King Vçùadarbha and U÷ãnara had ruled over Kà÷ã. (Anu÷àsana Parva, Chapter 30, Verse 9).
     (xi) Bhãùma conquered Kà÷ã during the Svayaüvara of Ambà. (Anu÷àsana Parva, Chapter 44, Verse 38).
     (xii) The horse sent out in connection with Yudhiùñhira's A÷vamedha passed through Kà÷ã also. (A÷vamedha Parva, Chapter 83, Verse 14).
     (xiii) For the origin of the name Kà÷ã see under Divodàsa.

#<Kâøä II># An inhabitant-citizen-of Kà÷ã. (Bhãùma Parva, Chapter 106, Verse 18).

#<Kâøä III># A son of Kaviprajàpati. (Anu÷àsana Parva, Chapter 85, Verse 133).

#<KâøIKA># A famous charioteer on the Pàõóava side (Udyoga Parva, Chapter 171, Verse 15).

#<KâøäøVARA TäRTHA># A sacred place on the banks of river Ambumatã on the borders of Kurukùetra. A bath in the river redeems one from all sins and raises one to Brahmaloka. (Vana Parva, Chapter 83, Verse 57).

#<KAøMäRA># (KAøMäRAKAM). A state in North India, Ka÷mãra was famous during the Mahàbhàrata period also. Once Arjuna conquered this state (Sabhà Parva, Chapter 27). People from the state had attended Yudhiùñhira's Ràjasåya with many articles of presentation. ørã Kçùõa once defeated its ruler. (Droõa Parva, Chapter 11, Verse 16). Para÷uràma also once defeated its ruler. (Droõa Parva, Chapter 70, Verse 11).

#<KâøMäRAMAöôALAM># A particular place in Ka÷mãra where once a conference of sages was held. (Vana Parva, Chapter 203). Besides all the prominent sages of North India, distinguished persons like Nahuùa, Yayàti, Asi and Ka÷yapa attended the conference. Rivers Jhelam and Chenab flow through this place, and it is a holy centre. Those who bathe here will become like sages.

#<KASTæRäGANDHä># Another name for Kàlã (Matsyagandhã) or Satyavatã, the mother of Vyàsa. To know how she got this name, see under Satyavatã.

#<KâøYA I># A famous King of Kà÷ã; father of Ambà, Ambikà and Ambàlikà. He was also called Krodhava÷a. According to Chapter 171 of Udyoga Parva, Ka÷ya's real name was Senàbindu.

#<KâøYA II># One of the great sages who visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 10).

#<KAøYAPA I># Chief among the Prajàpatis.
     1) %<Ka÷yapa--Son or Grandson of Brahmà?>% It is impossible to give a definite answer to this question. In Mahàbhàrata, âdi Parva, Chapter 65, we see that six spiritual sons--Marãci, Aïgiras, Atri, Pulastya, Pul{??}aha and Kratu--were born to Brahmà. Ka÷yapa was born as the son of Marãci and that all living beings in the world took their origin from Ka÷yapa. According to this statement, Ka÷yapa is the grandson of Brahmà. But in the 14th Sarga of Araõyakàõóa in Vàlmãki Ràmàyaõa there is an account of the creation of all animate and inanimate objects in this world. According to a statement in that passage, we find that Ka÷yapa was the youngest brother of Marãci, Atri, Pulastya and others. This means that Ka÷yapa was the son of Brahmà. Therefore there is nothing wrong in regarding him either as the son or as the grandson of Brahmà. In the Puràõas we find references to him in both ways.
     2) %<Original Gotra or Clan.>% Mahàbhàrata, øànti Parva, Chapter 297, verse 17 says that all living beings belong to the four original Gotras--the gotra of Aïgiras, Ka÷yapa gotra, Bhçgu gotra and Vasiùñha gotra and that all the other gotras came into existence subsequently.
     3) %<Ka÷yapa's wives.>% Ka÷yapa had 21 wives who were:-Aditi, Diti, Danu, Ariùñà, Surasà. Kha÷à, Surabhi, Vinatà, Tàmrà, Krodhava÷à, Irà, Kadrå, Muni, Pulomà, Kàlakà, Natà, Danàyus, Siühikà, Pradhà, Vi÷và, and Kapilà. Of these, the 13 wives, Aditi, Diti, Kàlakà, Danàyus, Danu, Siühikà, Krodhà, Pradhà, Vi÷và, Vinatà, Kapilà, Muni and Kadrå, were the daughters of Dakùa.
     Of these the first wife Aditi had 12 sons. These 12 sons namely Viùõu, øakra, Aryamà, Dhàtà, Tvaùñà, Påùà, Vivasvàn, Savità, Mitra, Varuõa, Aü÷a and Bhaga are called âdityas (sons of Aditi). In the sixth Manvantara these 12 âdityas belonged to the tribe known as Tuùitas. (The present Manvantara is the seventh one). The 33 crores of Devas came into being from the twelve âdityas.
     The Daityas were born from Ka÷yapa's second wife Diti. The chief Daityas are Hiraõyaka÷ipu, Hiraõyàkùa and Siühikà. All the other Daityas were born from them.
     The Dànavas were the children of Danu, another wife of Ka÷yapa. Dvimårdhà, øambara, Ayomukha, øaïku÷iras, Kapila, øaïkara, Ekacakra, Mahàbàhu, Tàraka, Mahàbala, Svarbhànu, Vçùaparvà, Pulomà, and Vipracitti are the famous Dànavas. The other Dànavas were the children of the people mentioned above.
     Another wife of Ka÷yapa, Surabhi gave birth to Aja, Ekapàd, Ahirbuddhnya, Tvaùñà and Rudra and also the Ekàda÷a Rudras namely:--Hara, Bahuråpa, Tryambaka, Aparàjita, Vçùàkapi, øambhu, Kapardã, Raivata, Mçgavyàdha, Sarpa, and Kapàlã. Vinatà gave birth to Garuóa and Kadrå was the mother of the nàgas. The Puràõas proclaim that all living beings that we see in the world today, sprang from Ka÷yapa's offsprings by his different wives. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Chapter 29; Viùõu Puràõa, Part I, Chapters 15-21; Mahàbhàrata, âdi Parva, Chapters 16 and 65 and Agni Puràõa, Chapter 18).
     4) %<Brahmà taught Ka÷yapa cure for snake poison.>% The serpents (Nàgas) were born to Kadrå, one of the wives of Ka÷yapa. Once Kadrå asked her children to hang down like hair from the tail of Uccai÷÷ravas. They refused to do so. Kadrå became angry and cursed them that they would be burnt alive at Janamejaya's Sarpa Sattra (snake-sacrifice). After the curse, the Nàgas became dangerously venomous. At this stage, Brahmà taught Ka÷yapa the art of curing snake-poison to protect other creatures that might be bitten by the Nàgas. Cure of snake-bite in this world dates from that time. (M.B. âdi Parva. Chapter 20).
     5) %<Ka÷y pa and Garuóa.>% Garuóa is a mighty son of Ka÷yapa by his wife Vinatà. Vinatà made a bet with her sister Kadrå. Kadrå won the bet. Vinatà became Kadrå's maid-servant as a result of the bet. To be relieved of this bondage Vinatà's son Garuóa had to bring Amçta from Devaloka and give it to Kadrå and her Nàga-sons. Garuóa agreed and flew up to Heaven to fetch Amçta.
     On the way, he visited his father Ka÷yapa who was performing penance on the Gandhamàdana mountain. He asked his father to give him some food, as he was very hungry. Ka÷yapa told him the following story:-"Long ago a sage named Vibhàvasu lived near this place. He and his younger brother named Supratãka began to quarrel over the sharing of their father's wealth. The elder brother transformed the younger brother into an elephant by a curse and the younger brother turned the elder into a tortoise by his curse. They are still living in yonder lake as elephant and tortoise and continue like enemies. If you eat both of them, you will be strong enough to fight against the Devas and get possession of Amçta for yourself."
     On hearing this, Garuóa went to the lake and caught the elephant and tortoise in his claws and flew up into the sky. The mountains began to tremble and a whirlwind swept the Heavens when Garuóa beat with his wings. He flew about here and there unable to find a convenient place to sit and enjoy his meal. On the way, his eye caught sight of a huge banyan tree spreading its branches far and wide, to a distance of 100 yojanas around it. When he perched on one of its branches with the elephant and tortoise, the branch broke and fell down. From that branch certain sages known as Bàlakhilyas were hanging with their heads downwards. So, to prevent them from falling to the ground, Garuóa lifted it in his beak and began to fly up again. Unable to find a suitable spot where he could deposit the branch with the sages, Garuóa returned to his father again. At the request of Ka÷yapa, the Bàlakhilyas went to the Himàlayas. He showed Garuóa a vast, snowclad mountain on which he could deposit the broken branch he was carrying. Garuóa flew to that mountain and ate up the elephant and tortoise and thus gained strength to fight with the Devas for Amçta. After that he proceeded to Heaven. (M.B. âdi Parva, Chapters 29-31).
     6) %<Other Birth of Ka÷yapa.>% In Càkùuùa Manvantara, the sage Sutapas performed a penance along with his wife Pç÷ni for 12,000 years. Lord Viùõu appeared to them and asked what boon they wished to ask. They prayed that the Lord should take birth as their son. Viùõu granted their prayer and was born as their son.
     In the next Manvantara (the period of Vaivasvata Manu) Sutapas and Pç÷ni were re-born as Ka÷yapa and Aditi respectively. At that time also Mahàviùõu was born to Aditi as Vàmana. (See under Vàmana). In this birth, Ka÷yapa had many other wives besides Aditi. Surasà was one of those wives. (Bhàgavata, 10th Skandha).
     It was this Ka÷yapa himself who was reborn as Vasudeva and Aditi became Devakã. Surasà was born as Rohiõã, another wife. There is another reason for Ka÷yapa and Aditi to take birth for the third time. Once Ka÷yapa had prepared to perform a Yàga. All arrangements were complete. But the sacrificial cow alone was not available. Ka÷yapa solved the problem by stealing a cow from Varuõa's cattle-shed. Aditi and Surasà concealed it in the â÷rama. Enraged at the theft of his cow, Varuõa complained to Brahmà. A curse was pronounced by Brahmà and Varuõa that as a punishment for stealing and hiding the cow, Ka÷yapa should be reborn as a cowherd and Aditi and Surasà should be reborn as the cowherd's wives. It was by this curse that Ka÷yapa, Aditi and Surasà were reborn as Vasudeva Devakã and Rohiõã respectively. (Devã Bhàgavata, 4th Skandha).
     7) %<Para÷uràma's gift of land to Ka÷yapa.>% Para÷uràma performed a Yàga after exterminating all Kùatriya Kings. At that Yàga he gifted all the lands he had conquered till then to Ka÷yapa. In Mahàbhàrata, Araõya Parva, Chapter 117, there is a reference to this gift.
     8) %<Ka÷yapa and Kerala.>% After Para÷uràma went round the world eighteen times and exterminated the Kùatriya Kings he performed a Yàga. At that Yàga he gave the whole earth as dakùiõà to Ka÷yapa. After that, Ka÷yapa drove away Para÷uràma from the earth to the south. Taking pity on Para÷uràma, the ocean gave him the region known as "øårpàraka". Ka÷yapa seized øårpàraka also from Para÷uràma and gave it to Bràhmaõas. Para÷uràma went to the forests after it. Later on, intermixture of castes took place in this region and anarchy prevailed there. At one time, øårpàraka sank down into Pàtàla (lower world). Ka÷yapa who saw this held the earth up, brought Kùatriyas from the north and made them rulers of the country. (M.B. øànti Parva, Chapter 49). This "øårpàraka" is believed to be Kerala.
     9) %<Other Details about Ka÷yapa.>%
     (i) Ka÷yapa arrived at the place of Arjuna's birth accompanied by other sages. (Mahàbhàrata, âdi Parva, Chapter 122).
     (ii) Ka÷yapa flourished in Brahmà's assembly. (M.B. Sabhà Parva, Chapter 11).
     (iii) Once there was a dispute between Virocana, the son of Prahlàda and Sudhanvà, the son of Aïgiras. It was Ka÷yapa who settled this dispute. (See the 5th Para under the word Aïgiras).
     (iv) Once Ka÷yapa went on a pilgrimage in the company of Yudhiùñhira. (M.B. Vana Parva, Chapter 85).
     (v) Once Brahmà gifted the entire earth to Ka÷yapa at a Yaj¤a. Bhåmidevã (Goddess of the earth) who was distressed at it, went to Pàtàla and began to lament. At that time Ka÷yapa propitiated the goddess by his austere penance. (M.B. Vana Parva, Chapter 114).
     (vi) After Para÷uràma had given the entire earth to Ka÷yapa, Ka÷yapa drove away Para÷uràma from the earth. Para÷uràma then shot an arrow into the sea and converted that portion of the sea into land. (M.B. Droõa Parva, Chapter 70, Verses 18 and 19).
     (vii) When the war between Kauravas and Pàõóavas was in progress, Ka÷yapa approached Droõa and wanted him to bring the battle to a close. (M.B. Droõa Parva, Chapter 190).
     (viii) Ka÷yapa was also present with other sages at the time of Skanda's birth. (M.B. øalya Parva, Chapter 45).
     (ix) Ka÷yapa once gave some pieces of advice to Puråravas. (M.B. øànti Parva, Chapter 73).
     (x) In the 8th verse of Chapter 208 of øànti Parva, in Mahàbhàrata, we find that Ka÷yapa had another name Ariùñanemi.
     (xi) Ka÷yapa once related to Bhãùma, the story of Mahàviùõu's Varàhàvatàra. (Incarnation as Boar). (M.B. øànti Parva, Chapter 209, Verse 6).
     (xii) Bhàùà Bhàrata says that gingelly seeds were first introduced into this world from sage Ka÷yapa's body. (M.B. Anu÷àsana Parva, Chapter 66, Verse 10).
     (xiii) Ka÷yapa explained to Vçùàdarbhi, the evil of receiving pratigraha (presents). (M.B. Anu÷àsana Parva, Chapter 93).
     (xiv) Ka÷yapa once spoke to Arundhatã about the weakness of his body. (M.B. Anu÷àsana Parva, Chapter 93, Verse 65).
     (xv) At another time, Agastya suspected that Ka÷yapa had stolen his lotus. But Ka÷yapa swore that he was innocent. (M.B. Anu÷àsana Parva, Chapter 94).
     (xvi) In Bhàùà Bhàrata it is said that Ka÷yapa was one of the Sapta Gurus (seven Preceptors) of Kubera. The other six Gurus were--Vasiùñha, Atri, Gautama, Bharadvàja, Vi÷vàmitra and Jamadagni. M.B. Anu÷àsana Parva, Chapter 150).
     (xvii) In Bhàgavata we see that Ka÷yapa and other sages were instrumental in bringing about the destruction of Yadu Vaü÷a. (For further details see under SâMBA).

#<KAøYAPA II># A serpent. In Mahàbhàrata, âdi Parva, Chapter 122, we read that this serpent was present at the time of Arjuna's birth.

#<KâøYAPA I># (KAöVA).
     1) %<General.>% Two sages Ka÷yapa and Kà÷yapa are mentioned in the Puràõas, and due to the close similarity in the names in some Puràõas the two names are used one for the other. There is, therefore, considerable difficulty in distinguishing the one from the other and unerringly hitting upon the right person in certain contexts.
     There is a very ancient sage the first cause or the original father of all living beings in the universe. He is described, in most of the Puràõas, as the grandson of Brahmà and the son of Marãci. He was the husband of the original or first mothers of living beings, called Diti and Aditi. The interpretation that he was called Ka÷yapa as he used to drink Ka÷yam (liquor) is not founded on facts. No Puràõa refers to him as a drunkard.
     The sage called Kà÷yapa was the foster father of øakuntalà. The statement that he was called Kà÷yapa as he was born in the dynasty of Ka÷yapa is also not correct. Kaõva was not born in the dynasty of Ka÷yapa. The genealogy of Kà÷yapa is as follows:
     2). %<Genealogy.>% Descended from Viùõu thus: Brahmà--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Puru--Janamejaya--Pràcinvàn--Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti -Rahovàdã--Raudrà÷va--Matinàra--Prãtiratha--Medhàtithi--Kaõva (Kà÷yapa).
     Medhàtithi was Kaõva's father. (øànti Parva, Chapter 208, Verse 27). According to the Agni Puràõa a son called Kaõva was born (Kà÷yapa) to Medhàtithi, son of King Prãtiratha of the Puru dynasty. But, nothing about the family matters of Kaõva is mentioned therein. In the Mahàbhàrata itself the name Kà÷yapa is often used instead of Kaõva. From the above facts it may be understood that Kaõva was born as a prince, and that later on, he became a sage. Moreover, the Agni Puràõa says that Santurodha, the brother of Kaõva's father, was the father of Duùyanta. According to that Kà÷yapa and Duùyanta were the sons of brothers, Kà÷yapa being that of the elder one. For the time being the above are the only reasonable inferences, and the truth has to be found out by further researches. But, one thing is certain according to the genealogy, that Kà÷yapa was born twenty generations after Ka÷yapa.
     3). %<Kà÷yapa and Takùaka.>% The story is told in the 2nd Skandha of Devã Bhàgavata and in the âdi Parva of Bhàrata that Takùaka set out to bite King Parãkùit and Kà÷yapa to cure him of Takùaka's poison, but that Takùaka bribed Kà÷yapa off his mission to save the King. But, the story as such is unfounded. It was Ka÷yapa and not Kà÷yapa whom Brahmà had taught the science of the treatment and cure of poison (see under Ka÷yapa) and, therefore, it should be Ka÷yapa whom Takùaka bribed.
     4). %<Ka÷yapa and øakuntalà.>% See under KA. VA.
     5). %<Kà÷yapa and èùya÷çïga.>% Father of èùya÷çïga was one Kà÷yapa; may be Ka÷yapa or Kà÷yapa. The greater possibility is for Kà÷yapa to be the father. (See under èúYAøèðGA).
     6). After a Yaj¤a Vi÷vakarman made a land-gift to Kà÷yapa once. (See under KAöVA).

#<KâøYAPA II># Priest of Vasudeva; this Kà÷yapa lived for years as a good friend of the Pàõóavas. He is considered to be a very distinguished ascetic. (A÷vamedha Parva, Chapter 16).

#<KâøYAPA III># Son of Sage Ka÷yapa. This Kà÷yapa was member of Indra's assembly. (Sabhà Parva, Chapter 7). He was present at the Yaj¤a conducted by emperor Pçthu.

#<KâøYAPA IV># An Agni, the son of Ka÷yapa. Pà¤cajaõya was born from the five Agnis, Kà÷yapa, Vasiùñha, Pràõa, Aïgiras and Cyavana, all of whom were sons of Ka÷yapa. (Vana Parva, Chapter 220).

#<KâøYAPA V># A haughty Vai÷ya once felled to the ground a brahmin youth called Kà÷yapa by hitting him with his chariot. (See under Indra, Para 38).

#<KâøYAPA VI># Sons of Ka÷yapa like Vibhàõóaka. Ràjadharman, Vi÷vàvasu, Indra, âditya and Vasu, other Devas and other living beings born in Ka÷yapa's dynasty--all these are also called Kà÷yapas.

#<KâøYAPADVäPA (ISLAND)># An island in the shape of a hare visible in the moon. (Bhãùma Parva, Chapter 6, Verse 55).

#<KâøYAPä># (Earth). The earth came to be known as Kà÷yapã as it had been given as a gift to Ka÷yapa by Para÷uràma.
     "The whole of the earth was given to Ka÷yapa and thus it came to be called Kà÷yapã". (Brahmàõóa Puràõa, Chapter 89).

#<KATHAKA># A soldier of Skanda. (øloka 67, Chapter 45, øalya Parva).

#<KATHâSARITSâGARA># See under BèHATRATHâ.

#<KAòHOPANIúAD># See under NACIKETAS.

#<KAòVâKU># (KHAòVâKU). A son of Vaivasvata Manu. Brahmàõóa Puràõa states that he was an ancestor of Ikùvàku.
     In the beginning Manu, alias Vaivasvata, had a son named Kañvàku. He was the first of kings and he ruled the world for a long time. On the banks of the river Sarayå he constructed a city called Ayodhyà. Ayodhyà was celebrated for its beauty and wise men proclaimed that it was more beautiful than the cities of the eight guards of the universe or the city of even Brahmà, the Creator.

#<KâTYâYANA I># A grammarian who wrote a commentary on Pàõini's grammatical work entitled Aùñàdhyàyã. He has also written ørauta Såtras and a book on "Dharma øàstra".

#<KâTYâYANA># II. Kathàsaritsàgara says that "Kàtyàyana" was another name of Vararuci.

#<KâTYâYANA># III. A great sage who flourished in Indra's assembly. We see a reference to him in Mahà. bhàrata, Sabhà Parva, Chapter 7, Verse 19).

#<KâTYâYANä># One of the two wives of Yàj¤avalkya. After withdrawing completely from worldly activities, Yàj¤avalkya asked his wives to divide his worldly assets equally between them. But Maitreyã the other wife, being of a deeply spiritual nature, Kàtyàyanã herself had to undertake the burden of all the material affairs. (Bçhadàraõyakopaniùad).

#<KAUKUHAKA># An ancient country in South India. (M.B. Bhãùma Parva, Chapter 9, Stanza 60).

#<KAUKULIKâ># An attendant of Skandadeva. (M.B. øalya Parva, Chapter 46, Stanza 15).

#<KAUMODAKä># The club of ørã Kçùõa. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 224, Stanza 23, that this club was given to ørã Kçùõa by Varuõa the god of water, at the time of the burning of the forest Khàõóava.

#<KAUöAPA># A serpent born in the family of Vàsuki. This serpent was burnt to death in the Sarpa Sattra (sacrificial fire to kill serpents) of Janamejaya. (M.B. âdi Parva, Chapter 57, Stanza 6).

#<KAUöAPâøANA># A famous serpent born in the family of Kaurava. (M.B. âdi Parva, Chapter 35, Stanza 14).

#<KAUöôINYA I># See under Mitrabheda.

#<KAUöôINYA II># A hermit who lived in the Palace of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Stanza 16). See under Dhçùñabuddhi.

#<KAUöôINYA III># A hermit. This hermit had erected his hermitage in Hastimatãsabhramatãsaïgama and lived there. Once due to excess of rain the river flooded and his hermitage was washed away. So the hermit cursed the river. "Let the river be dried up". Then he went to the realm of Vaikuõñha. (Padma Puràõa, Uttara Khaõóa, Chapter 145).

#<KAUöIKUTSYA># A noble Brahmin. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 8, Stanza 25, that this Brahmin visited Pramadvarà who died of snakebite.

#<KAURAVA(S)>#
     1) %<General Information.>% Those who were born in the family of the famous King Kuru. Descended in the following order from Vãùõu:--Brahmà--Atri--Candra Budha--Puråravas--âyus--Nahuùa--Yayàti--Påru--Janamejaya--Pràcinvàn--Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti--Rahovàdã--Raudrà÷va--Matinàra--Santurodha--Duùyanta--Bharata--Suhotra--Suhotà--Gala--Garda--Suketu--Bçhatkùetra--Hasti--Ajamãóha--èkùa--Saüvaraõa--Kuru. This is the genealogy of Kuru. From Kuru the genealogy continues as follows:--Jahnu--Suratha--Vióåratha--Sàrvabhauma--Jayatsena--Ravaya--Bhàvuka--Cakroddhata--Devàtithi--èkùa--Bharata--Pratãca--øantanu. øantanu had two wives Gaïgà and Satyavatã. Bhãùma was born of Gaïgà. Vyàsa was born to Satyavatã before her marriage. from the hermit Parà÷ara. After the marriage, from øantanu, two sons Citràïgada and Vicitravãrya were born to her. A Gandharva killed Citràïgada. Bhãùma brought the three daughters of the King of Kà÷ã, Ambà, Ambikà and Ambàlikà as wives of Vicitravãrya, but on the way knowing that Ambà was in love with the King of øàlva, she was sent back. Ambikà and Ambàlikà became the wives of Vicitravãrya. Shortly Vicitravãrya also died. With a view to continue the royal family, Satyavatã sent for Vyàsa, so that he might beget children of Ambikà and Ambàlikà. At the time of coition Ambãkà closed her eyes to avoid seeing the uncouth face of Vyàsa. So she got as son Dhçtaràùñra who was blind from birth. Seeing the ugly figure of Vyàsa Ambàlikà turned pale and so the son born to her was pale in colour. He was called Pàõóu. From Dhçtaràùñra, Duryodhana and his brothers were born and from Pàõóu were born the Pàõóavas. All members born in the family of Kuru were known as Kauravas. But later, the sons of Dhçtaràùñra came to be known by the name 'Kauravas'.
     2) %<The origin of Kauravas.>% (Duryodhana and his brothers). Dhçtaràùñra married Gàndhàrã the daughter of Subala the King of Gàndhàra. Once Vyàsa reached the palace weary with hunger and thirst. Gàndhàrã gave Vyàsa food and drink. Vyàsa was pleased with her and told her that she might ask for any boon. She said that she wanted to get hundred sons from Dhçtaràùñra. Vyàsa granted the boon. Gàndhàrã became pregnant. Even after two years she did not deliver. She heard that Kuntã, the wife of Pàõóu had given birth to a child. Gàndhàrã became sad. She crushed her womb and gave birth to a lump of flesh. Understanding this, Vyàsa came there and cutting the lump into hundred and one pieces kept them in ghee-pots. Advising Gàndhàrã to keep the pots in secret, Vyàsa went to the Himàlayas. The pots were broken at the proper time and hundred sons and a daughter came out. Besides them Dhçtaràùñra had another son named Yuyutsu by a Vai÷ya woman.
     The hundred and one sons of Dhçtaràùñra beginning with Duryodhana are the Kauravas.
     3) %<Names of the Kauravas.>%
     Duryodhana, Du÷÷àsana, Dussaha, Du÷÷ala, Jalagandha, Sama, Saha, Vinda, Anuvinda, Durdharùa, Subàhu, Duùpradharùaõa, Durmarùaõa, Durmukha, Duùkarõa, Karõa, Vikarõa, øala, Sattva, Sulocana, Citra, Upacitra, Citràkùa, Càrucitra, øaràsana, Durmada, Durvigàha, Vivitsu, Vikañànana, ærõanàbha, Sunàbha, Nanda, Upananda, Citrabàõa, Citravarmà, Suvarmà, Durvimoca, Ayobàhu, Mahàbàhu, Citràïga, Citrakuõóala, Bhãmavega, Bhãmabala, Vàlaki, Balavardhana, Ugràyudha, Suùeõa, Kuõóadhàra, Mahodara, Citràyudha, Niùaïgã, Pà÷ã, Vçndàraka, Dçóhavarmà, Dçóhakùatra, Somakãrti, Anådara, Dçóhasandha, Jaràsandha, Satyasandha, Sadàsuvàk, Ugra÷ravas, Ugrasena, Senànã, Duùparàjaya, Aparàjita, Kuõóa÷àyã, Vi÷àlàkùa, Duràdhàra, Dçóhahasta, Suhasta, Vàtavega, Suvarcas, âdityaketu, Bahyà÷ã, Nàgadatta, Ugra÷àyã, Kavacã, Krathana Kuõóã, Bhãmavikrama, Dhanurdhara, Vãrabàhu, Alo,lupa, Abhaya, Dçóhakarman, Dçóharathà÷raya, Anàdhçùya, Kuõóabhedã, Viràvã, Citrakuõóala, Pramatha, Apramàthin, Dãrgharoman, Suvãryavàn, Dãrghabàhu, Suvarmà, Kà¤canadhvaja, Kuõóà÷in, Virajas, and Yuyutsu. Du÷÷alà (daughter). (Mahàbhàrata. âdi Parva, Chapters 67 and 117). (For further details about the Kauravas see under Duryodhana and Du÷÷àsana).

#<KAURAVYA># A noble serpent which was born of Airàvata. (M.B. âdi Parva, Chapter 218, Stanza 18).

#<KAUSALA># (KAUøALA). Skandadeva once changed the shape of his face to that of the face of goat. Then he got the name Kausala. (M.B. Vana Parva, Chapter 228, Stanza 4).

#<KAUSALYâ I># A queen of King Da÷aratha and mother of ørã Ràma. Da÷aratha had three wives Kausalyà, Kaikeyã and Sumitrà. Kausalyà gave birth to ørã Ràma, Kaikeyã to Bharata and Sumitrà to Lakùmaõa and øatrughna. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 16).

#<KAUSALYâ II># Queen of the King of Kà÷ã. Ambà, Ambikà, and Ambàlikà were daughters of this Kausalyà. Of these daughters Ambàlikà also was called Kausalyà. After the death of Pàõóu she went to the forest with Ambikà. (M.B. âdi Parva, Chapter 129).

#<KAUSALYâ III># The queen of a Yàdava King. She was the mother of the Yàdava named Ke÷in. (Devã Bhàgavata, Skandha 9).

#<KAUSALYâ IV># Wife of Puru, the son of King Yayàti. Janamejaya was born to Puru of his wife Kausalyà. (M.B. âdi Parva, Chapter 95, Stanza 11).

#<KAUSALYâ V># The queen of Janaka, the King of Mithilà. Once King Janaka decided to sell his palace and everything he possessed and to go abegging for alms. But his brave wife Kausalyà convinced her husband by her reasonable arguments that he should not venture to do so. Thus she prevented her husband from carrying out his decision.

#<KAUSALYA># A teacher, who belonged to the line of disciples of Vyàsa. Jaimini was the disciple of Vyàsa. Sumantu was the son of Jaimini. A son named Sutvà, was born to Sumantu. Sukarman was the son of Sutvà. Sukarman had two disciples Hiraõyanàbha. and Pauùpi¤ji. Kausalya was another name of Hiraõyanàbha. (Viùõu Puràõa, Aü÷à 3, Chapter 6).

#<KAUøâMBä># Four sons, Ku÷àmba, Ku÷anàbha, Asårtarajas and Vasu were born to Ku÷a, the son of Brahmà, of his wife the princess of Vidarbha. According to the order of their father each prince built a city and began to rule over it. Kau÷àmbã is the city built by Ku÷àmba.
     Ku÷anàbha built the city of Mahodayapura; Asårtarajas, the city of Dharmàraõya and Vasu the city of Girivraja. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 32). It is mentioned in Kathàsaritsàgara that the city of Kau÷àmbã stood in the middle of the kingdom of Vatsa and that Udayana born of the family of the Pàõóavas had once ruled this country with Kau÷àmbã as his capital.

#<KAUøIKA I># (Vi÷vàmitra). See under Vi÷vàmitra.

#<KAUøIKA II># A hermit who lived in the palace of Yudhiùñhira. It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 83, that while going to Hastinàpura, ørã Kçùõa met this hermit on the way.

#<KAUøIKA III># A minister of Jaràsandha. It is mentioned in Mahàbhàrata, Sabhà Parva, Stanza 22, that he had another name Haüsa also.

#<KAUøIKA IV># While the Pàõóavas were leading forest life, the hermit Màrkaõóeya told the story of a noble Brahmin named Kau÷ika, to Dharmaputra. Once this Brahmin sat under a tree and performed penance. A small crane which sat on a branch of the tree passed excreta on the head of the Brahmin. He became angry and looked at the bird. Instantly the bird was reduced to ashes. The Brahmin sincerely repented and went to the countryside to live on alms. Once he reached the house of a Brahmin. The wife of the Brahmin came to the door and requested him to wait a bit. Immediately her husband arrived, and she, being engaged in looking after the needs of her husband forgot the Brahmin Kau÷ika, who became angry and spoke cruel words to her. She argued that the noblest deed was looking after one's husband and that it was not meet and right for Brahmins to get angry. She advised Kau÷ika to go to Mithilàpurã and to receive advice from the famous Dharmavyàdha. Kau÷ika repented his rash nature, went to Dharmavyàdha and received advice from him. He returned home and lived peacefully with his parents. (M.B. Vana Parva, ten chapters from 206).
     Though a man of veracity, he finally had to go to hell, for the following reason. While he was engaged in penance in the forest some thieves came by that way with some stolen goods. The owners of the goods were chasing the thieves. Kau÷ika told them the way by which the thieves had gone. So at the end Kau÷ika was thrown into hell. (M.B. Karõa Parva, Chapter 69).

#<KAUøIKA V># A King of the Puru dynasty. Kapila was his father and Gçtsapati was his brother. The four castes Bràhmaõa, Kùatriya, Vai÷ya and øådra originated from Gçtsapati. (Agni Puràõa, Chapter 278).

#<KAUøIKA VI># A hermit. This ancient hermit lived in Kurukùetra. His sons Svasçpa, Krodhana, Hiüsra, Pi÷una, Kavi, Vàgduùña, and Pitçvarttã lived with hermit Garga for learning under him. Their names indicated their character. Their father died. The sons were in poverty. At this time rain ceased altogether. Garga asked his disciples to take his milch cow to the forest for grazing. Owing to hunger the brothers decided to kill and eat the cow. But the youngest said: "If you are bent on killing the cow, we had better make use of it as an offering to the Manes, and no sin will visit us."
     All agreed to this and Pitçvarttã killed the cow and began the sacrifice. Two elder brothers were employed in worshipping the gods and three were detailed to give offerings to the manes. One was asked to be the guest. Pitçvarttã was the sacrificer. Remembering the ancestors with reverence he began the sacrifice in accordance with the rites. Thus the seven hermits ate the cow and told Garga that the cow was caught by a tiger.
     In due course the seven of them died, and took rebirth as rude low-caste people in Dà÷apura. Because of the sacrifice and offerings to the Manes they had the remembrance of their previous birth. So they feared god and took fast and vow at a holy bath and in the presence of a multitude cast off their lives and were born again as animals in Kàla¤jara hills. Because of their abstinence due to knowledge they cast off their lives by Prapatana (jumping down from the top of the mountain) and were born again as Ruddy geese, in the Mànasasaras whentheir names were Sumanas, Kusuma, Vasu, Citradar÷ã, Sudar÷ã, J¤àtà and J¤ànapàraga-names conforming to their character. The seven brothers became pure and sinless by their union with God the Supreme Spirit. But three of them fell out of the union because of their desire. They saw the pleasurable life led by Aõuha the King of Pà¤càla who was immensely wealthy with many beautiful wives. At the sight of this, one of the geese--the Brahmin Pitçvartti, who performed the sacrifice of offering to the Manes because of his love for his father--wished to become a king. Seeing the two wealthy ministers who led luxurious lives, two of the ruddy geese wanted to become ministers. Accordingly Pitçvartti was born as Brahmadatta the son of Vaibhràja and the other two as sons of ministers with names Puõóarãka and Subàlaka. Brahmadatta was anointed as King of Pà¤càla in the great city of Kàmpilya. That King was mighty, loving his father well, always desirous of giving offerings to Manes and harmonious with God, having the ability to read the hearts of every living being. He married Sannati the daughter of Sudeva. This woman in her previous birth was the cow of Garga. As this cow was used as offering to the Manes she got rebirth as a religious-minded woman and became the queen of Brahmadatta, who ruled over the kingdom well for a long time.
     Once the King and the queen were walking in the garden when they saw two ants which were quarrelling with each other. They were husband and wife. After a time the quarrel ended and they grew more loving than before and the she-ant pressed closely against her husband. Brahmadatta hearing their conversation stood smiling. He could understand the language of every living being because of the merits of his previous births. When the King smiled his wife asked him for the reason. He described to his wife the quarrel of the antcouple. The queen did not believe his words. She thought that the King had been making fun of her. She asked him how he learned the language of birds and beasts. But the King could not give an answer and he became thoughtful. The remaining four of the ruddy geese took rebirth as the sons of a poor Brahmin in the same city of Kàmpilya. They had the remembrance of previous births. Their names were Dhçtimàn, Sarvadar÷ã, Vidyàcandra and Tapodhika, names befitting their character. They decided to perform severe penance to attain Supreme bliss, and were about to get away from the house when their father, the poor Brahmin cried bitterly, being helpless. They taught their father the following poem and advised him to recite the poem before the King the next morning, in order to get plenty of wealth.
     "noble brahmins in kurukùetra the seven foresters in dà÷apura deer in kàla¤jara and in mànasa ruddy geese, the same now are men." Brahmadatta who was not able to give answer to the question of his wife, was about to go out from the palace for a walk with his wife and ministers, when the old brahmin made his appearance and recited the poem taught by his sons, to the King. When the King heard the stanza he remembered the previous births and fainted and fell down. The two ministers, Subàlaka son of Bàbhravya the author of the science of love and Puõóarãka son of Pà¤càla the author of the science of medicine and treatment, also remembered about their previous births and fell down with grief. The three of them lamented about their fall from the union with the Supreme Spirit. Brahmadatta gave that old Brahmin plenty of wealth and villages and sent him away contented. After anointing his son Viùvaksena as King, Brahmadatta and his retinue went to Mànasasaras for penance. For a while they lived in the forest engaged in penance and then cast off their lives and entered the world of Supreme bliss. (Padma Puràõa, Part 3, Chapter 10).

#<KAUøIKA VII># A King. This king became a cock at night. His wife Vi÷àlà was filled with grief at this transfiguration of her husband in the night. She told her grief to the hermit Gàlava who told the queen about the previous birth of her husband as follows:-"In the previous birth he used to eat cocks to get strength. Knowing this Tàmracåóa the king of fowls cursed him. "You shall become a cock during nights." That is why your husband has become a cock." According to the advice of the hermit the King began to worship Lord øiva and he was liberated from the curse. (Skanda Puràõa).

#<KAUøIKâ># (GOMATä). A river. The hermitage of Vi÷vàmitra stood on the bank of this river. The modern name of river Kau÷ikà is Kosã. The river Kosã flows through Bihar. Those who bathe in this river will obtain remission of sins. See under Gomatã. (M.B. Vana Parva, Chapter 84).

#<KAUøIKâCâRYA># The king âkçiti. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 21, that this King ruled over Sauràùñra and was known also by the name Kau÷ikàcàrya.

#<KAUøIKAKUöôA># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 142 that Vi÷vàmitra got his attainments in this place.

#<KAUøIKâøRAMA># A holy place. It was at this place that Ambà, the daughter of King of Kà÷ã performed a severe penance. (M.B. Udyoga Parva, Chapter 156, Stanza 27).

#<KAUøIKYARUöâSAðGAMA># A holy place. It is stated in Mahàbhàrata, Vana Parva, Chapter 84 that if a man fasts in this place, the confluence of Kau÷ikã and Aruõà rivers he will be absolved of all his sins.

#<KAUSTUBHA># A brilliant precious stone. It is mentioned in Agni Puràõa, Chapter 3; Vàlmãki Ràmàyaõa Bàlakàõóa Sarga 45, Stanza 39 and Mahàbhàrata, âdi Parva that this precious stone floated up at the time of the churning of the sea of Milk. This jewel which originated from the ghee in the sea of Milk, was worn on the breast by Viùõu. "This divine jewel called Kaustubha came up in the middle of ghee and stayed in the breast of Viùõu, spreading its rays everywhere." (M.B. âdi Parva, Chapter 18, Stanza 37).

#<KAUTHUMI># Son of a Brahmin named Hiraõyanàbha. Once this Brahmin youth went to the hermitage of King Janaka and entered into a controversy with the Brahmins there. In the argument Kauthumi became angry and killed a Brahmin. From that day he became a leper. The sin of Brahmahatyà (murder of Brahmin) also followed him. Finally according to the advice of his father he worshipped the sun God, with øràvyasaüj¤akasåkta (a spell or incantation) and by the blessing of the Sun God he got deliverance from the sin of Brahmahatyà and the disease of leprosy. (Bhaviùya Puràõa, Bràhma Parva).

#<KAUòILYA># See under Càõakya.

#<KAUTSA># A noble Brahmin scholar. He was present at the sarpa-sattra (sacrificial fire to kill serpents) of Janamejaya. (M.B. âdi Parva, Chapter 53, Stanza 6).

#<KAUTSYA (KAUTSA)># A hermit who was the disciple of Varatantu. When he had completed his education he asked his teacher what gift he desired. The teacher said that he wanted fourteen crores of gold coins as gift. Kautsya approached the emperor Raghu. The emperor had just finished a sacrifice called Vi÷vajit and had emptied his treasury by giving away all the wealth he had as alms. Only pots made of wood were left as his wealth. When the emperor heard about the need of Kautsya he decided to conquer the capital city of Kubera. That night Kubera filled the treasury of Raghu by a shower of gold. The emperor Raghu gave Kautsya fourteen crores of gold coins. (Raghuvaü÷a).

#<KAVACA># A sage in the assembly of Indra. (M.B. Sabhà Parva, Chapter 7). He was one of the sages of the western part. (M.B. øànti Parva, Chapter 208, Verse 30).

#<KAVACä># One of the sons of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Verse 103). In Mahàbhàrata, Karõa Parva, Chapter 84, it is said that he was killed by Bhãmasena.

#<KâVERä># A holy river in South India. Famous sacred places like ørãraïga and Kumbhakoõa are on its banks. The Devã of the river lives in Varuõa's assembly worshipping him. (Sabhà Parva, Chapter 9, Verse 20). The Skanda Puràõa has the following story as to how Kàverã came down to earth: Once Agastya propitiated øiva at Kailàsa and sought the boon of some water for him to found a sacred place on earth. At the same time Kàverã also was worshipping øiva. øiva filled Agastya's bowl with Kàverã water. Agastya, on his way back from Kailàsa cursed the Ràkùasa called Krau¤ca and kicked the Vindhya mountain down. (See under Agastya). After overcoming various difficulties Agastya at last reached South India. He sat in meditation with the bowl of Kàverã water before him, and then, at the request of Indra, Gaõapati, in the guise of a crow came and sat on the brink of the bowl and upset it. The water in the bowl flowed as a river, and that river is the present Kàverã. (Asurakàõóa, Skanda Puràõa).

#<KAVI># I. A son of Vaivasvata Manu. Vivasvàn was the son of Ka÷yapa and Aditi. Vaivasvata Manu was the son of Vivasvàn. Manu had sixteen sons who were-Manu, Yama, Yamã, A÷vinãkumàras, Revanta, Sudyumna, Ikùvàku, Nçga, øaryàti, Diùña, Dhçùta, Karåùa, Nariùyanta, Nàbhàga, Pçùadhra and Kavi.

#<KAVI II># There is a reference to a sage named Kavi who was the son of the sage Bhçgu, in Mahàbhàrata, âdi Parva, Chapter 66, Verse 42,. He was among the sages who stole the lotus of Agastya. (M.B. Anu÷àsana Parva, Chapter 94, Verse 32).

#<KAVI III># An agni who was the fifth son of Bçhaspati, is named Kavi. This agni is situated in the sea in the form of Baóavàgni. This agni has two other names also--Udàha and ærddhvabhàk. (M.B. Vana Parva, Chapter 219, Verse 20).

#<KAVI IV># In Mahàbhàrata, Anu÷àsana Parva, Verse 132, Chapter 85, we find that three persons, namely, Kavi, Bhçgu and Aïgiras took their birth from the sacrificial fire at the famous Yàga of Brahmà. Of them Brahmà made Kavi his own son. This Kavi had eight sons known as the Varuõas. One of them was named Kavi and another was named Kàvya.

#<KAVI V># ègveda, 1st Maõóala, 17th Anuvàka. 116th Såkta refers to a blind sage named Kavi.

#<KAVIRâJA># A Sanskrit poet who lived in India in the 12th Century A.D. His chief works are "Ràghavapàõóavãya" and "Pàrijàtaharaõa". His real name was Màdhavabhañña.

#<KAVIúA># A sage. There was a person named Kaviùa among the sages who came to visit ørã Ràma when he returned after his life in the forest. The sages who came there from the western country were, Vçùaïgu, Kaviùa, Dhaumya, Raudreya, Nàrada, Vàmadeva, Saubhari, Aùñàvakra, øuka, Bhçgu, Loma÷a, and Maudgalya. (Uttara Ràmàyaõa).

#<KâVYA># Son of Kavi, one of the Prajàpatis. (Anu÷àsana Parva, Chapter 85). Also, a synonym of øukra.

#<KâVYA (M)># Agni Puràõa, Chapters 390 to 400 contain a discussion on poetry, which is the basis for literary criticism in India. The above discussion in Agni Puràõa, comprehends the forms and features of poetry, rasa (sentiment), style, the art of acting and the drama, and other matters related to poetry and art.

#<KâVYAMâTâ># Mother of øukra, the preceptor of the Daityas.\<*>\ Kàvyamàtà possessed extraordinary powers of penance. In the Devã Bhàgavata the following story is given; how she cursed Viùõu and how she made Viùõu and Indra powerless.
     Once a fierce war was fought by the Devas and the Asuras in which the latter got defeated, and they sought the help of øukràcàrya. But, as the Devas enjoyed the support of Viùõu, øukra could not do anything for the asuras, and he therefore advised them to get on somehow or other for some time. After that øukra went to Kailàsa and performed penance, hanging head downwards, for a thousand years to secure rare and exceptional mantras. During this period the Devas again attacked the Asuras, who ran up to Kàvyamàtà for succour, and she, by one glance, sent the Devas to long sleep. She reduced Viùõu and Indra also to a state of paralysis. Then Viùõu meditated upon the Sudar÷ana Cakra, which arrived immediately and with the Cakra he cut off Kàvyamàtà's head. Sage Bhçgu then appeared on the scene and brought back Kàvyamàtà to life, and she, in furious rage cursed that Viùõu should take many births. As a result of the curse Mahàviùõu had to incarnate himself on earth many times. (Devã Bhàgavata, 4th Skandha).
\<*) øukra is also known as Kàvya. Certain Puràõas claim øukra as the son of Bhçgu, while certain others refer to him as the son of Kavi son of Bhçgu. Pulomà was Bhçgu's wife. But, the Puràõas call the mother of øukra Kàvyamàtà. No mention is made about the wife of Kavi the son of Bhçgu. Pulomà and Kàvyamàtà are different persons. Therefore, øukra might be the son of Bhçgu hy another wife, or he might be the son of Kavi.>\

#<KAVYAVâHA (S)># A group of Pitçs. The Devã Bhàgavata, Skandhas 11 and 15 state that this group of Piñrs were born from the drops of sweat which came out of the bodies of Dakùa and others when they were fascinated by the charm of Sandhyà, the spiritual daughter of Brahmà.

#<KAYâDHæ># Wife of Hiraõyaka÷ipu. Prahlàda was born to her.

#<KâYAøODHANATäRTHA># A holy place in Kurukùetra. According to Mahàbhàrata, Vana Parva, Chapter 86, by taking a bath at this place the body would be purified.

#<KâYAVYA># A Caõóàla. He was born to a Caõóàla woman as the son of a Kùatriya. But the Caõóàlas who were impressed by Kàyavya's moral conduct, made him the headman of the village. He taught others that all people should honour Bràhmaõas and love their country. His political creed was that those who prospered by the ruin of a country were just like the worms living on a dead body. (M.B. øànti Parva, Chapter 135).

#<KEDâRA># A holy place in the interior of Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, that those who bathe in this holy Bath would obtain the fruits of good actions. One of the twelve Liïgas consecrated in important places, is in Kedàra.

#<KEKARALOHITA># A great serpent which once took sage Cyavana to Pàtàla. Cyavana, after worshipping øiva at Nakule÷vara tãrtha got into river Narmadà to take his bath when the nàga called Kekaralohita caught hold of him, dragged him and bit him. As the sage meditated upon Viùõu the poison did not affect him. The serpent released him from Pàtàla as he was unaffected by poison. Cyavana went to the palace of Prahlàda accompanied by nàga damsels. On the request of Prahlàda Cyavana described to him the holy places on earth, and without any delay Prahlàda came to earth for hunting during which sojourn on earth he visited Naimiùàraõya. (Vàmana Puràõa, Chapter 8).

#<KEKAYA># The Mahàbhàrata mentions another Kekaya, a King of the solar dynasty. He wedded two Màlava princesses from the elder of whom were born Kãcaka and Upakãcaka, and from the younger was born Sudeùõà, also called Kaikeyã. This Sudeùõà married Màtsya, the Viràña King. (Viràña Parva, Southern text, Chapter 16).

#<KEKAYA(M)>#
     1) %<General.>% A Kingdom in ancient India. Kaikeyã, one of Da÷aratha's wives, was a daughter of a Kekaya King.
     2) %<Origin.>% The country got the name 'Kekaya' as it was ruled by King Kekayà. His genealogy is as follows. Descended from Viùõu thus:--Brahmà--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Anudruhyu--Sabhànara--Kàlanara--Sç¤jaya--U÷ãnara--øibi--Kekaya. øibi had four sons called Bhadra, Suvãra, Kekaya and Vçùàdarpa. (Bhàgavata 9th Skandha). %<Other details.>% (1) The King and the people of Kekaya were called the Kekayas.
     (2) Five heroic Kekaya princes met with their death in fighting Droõa. (Strã Parva, Chapter 25, Verse 25).
     (3) Two Kekaya Princes, Vinda and Anuvinda fought on the Kaurava side. (Karõa Parva, Chapter 13).

#<KERAKA># People of an ancient country in South India. It is mentioned in Mahàbhàrata, Sabhàparva, Chapter 31 that Sahadeva the son of Màdrã conquered the Kerakas and Kerala.

#<KERALA>#
     1) %<General information>% A small country lying in the south-west corner of India. From the Puràõas it could be understood that this country lying to the south of Gokarõa upto Cape Comorin and to the west of Western Ghats had a very ancient history and civilization of its own.
     2) %<Origin of Kerala.>% There are two statements, slightly different from each other, in the Puràõas, about the origin of Kerala.
     (1) For performing the funeral ceremony of the sons of Sagara whose ashes were lying in Pàtàla (Nether world), Bhagãratha performed penance and brought the heavenly river Gaïgà to the earth. (See under Gaïgà). The river fell in North India and flowed in torrents to the sea and the surrounding regions were submerged in water. Among the places submerged, there was the important holy place and Bath of Gokarõa also, lying on the west coast of India. Those hermits who lived in the vicinity of the temple at Gokarõa, escaped from the flood and went to Mahendragiri and informed Para÷uràma of the calamity of the flood. Para÷uràma went with them to the sea-shore. Varuõa did not make his appearance. The angry Para÷uràma stood in deep meditation for a little while. The weapons came to his hands. Varuõa was filled with fear and he instantly appeared before Para÷uràma, who asked him to release the land swallowed by the sea. Varuõa agreed. Para÷uràma sent his bow and arrow back to the sky. Then he took a winnowing basket (øårpa) and threw it at the sea. The sea retreated from the place up to the spot where the winnowing basket fell, and the portion of land including Gokarõa which had been swallowed by sea was recovered. This land is called Kerala, which is known by the name 'øårpàraka' also. (Brahmàõóa Puràõa, Chapters 98 and 99).
     (2) Para÷uràma went round the world eighteen times and killed all the Kùatriya Kings. After that he performed the sacrifice of A÷vamedha (horse sacrifice). In the sacrifice he gave all the lands as alms to Brahmins. Ka÷yapa received all the lands for the Brahmins. After that he requested Para÷uràma to vacate the land. Accordingly Para÷uràma created new land by shooting an arrow at the sea, for his own use. "At the words of Ka÷yapa, he made the sea retreat by shooting an arrow, thereby creating dry land." This land was Kerala. (M.B. Droõa Parva, Chapter 70).
     3) %<Kerala and Pàtàla (Nether world).>% The ancient sages of the Puràõas have grouped the worlds into three, the Svarga (heaven), Bhåmi (the earth) and the Pàtàla (the nether world). The three worlds taken as a whole were divided into fourteen worlds. It does not appear that this grouping was merely imaginary. A keen observation of the Puràõas would lead one to infer that the Himàlayan plateau was considered as Devaloka-Svarga (heaven), the planes between the Himàlaya and the Vindhya as Bhåloka (the earth) and the regions to the south of the Vindhya as Pàtàla (the nether world), by the ancient people of India. The seven worlds of Pàtàla such as Atala, Vitala, Sutala, Talàtala, Mahàtala, Rasàtala and Pàtàla might have been seven countries in this region. The following description which occurs in Devã Bhàgavata, Skandha 8, would substantiate this inference.
     "Pàtàla is below the earth. This Pàtàla is a group of seven worlds one below the other, with names, Atala, Vitala, Sutala, Talàtala, Rasàtala and Mahàtala. In all those worlds, there are several beautiful cities and houses, palaces and castles, parks, gardens, open temples and halls, natural arbours etc. made by Maya. There live the Asuras, the Dànavas (a class of Asuras-demons) the nàgas (serpents) and others, with their families, with happiness and comfort. Chirping birds, pigeons, parrots, docile parrots etc. always play there with their inseparable mates. Trees bearing sweet fruits, plants covered with fragrant flowers, arbours with creepers growing thick, beautiful houses floored with white marble, and so many other things giving pleasure and comfort are seen there in plenty. In these things the Pàtàla surpasses heaven. Daityas, Dànavas and the Nàgas (the Asuras and the serpents) are the dwellers of these worlds. They lead a happy and pleasant life with their families enjoying all sorts of comfort and luxury." Pàtàla, one of the seven divisions of the world is described as follows:
     "This is the region of the Nàgas (the serpents). At the root-place of this region there is a particular place having an area of thirty thousand yojanas. Viùõu Kalà who has the attribute of 'tàmasa' (darkness) lives there under the name 'Ananta'. The real Ananta or âdi÷eùa is the radiant embodiment of this Kalà. The daughters of the Nàga Kings are of fair complexion and very beautiful, with clean body. They use perfumeries such as sandalwood, aloewood, saffron, etc."
     In this description, the words Daityas, Nàgas, Ananta, Sandalwood, aloewood etc. and the mention of natural beauty should be paid particular attention to. From the Ràmàyaõa we can understand that the âryas referred to the Dràvióas as Asuras, Ràkùasas (Giants) etc. History says that the Nàgas were the early inhabitants of Kerala. The ancient word 'Ananta' denotes Trivandrum (Tiru-Ananta-puram). The temple of ørã Padmanàbha at Trivandrum answers to this description. The perfumeries such as sandalwood, aloewood (cidar) etc. are the wealth of Kerala. On the whole the description of Pàtàla fits well with that of Kerala. So it is not wrong to {??}fer that the description of Pàtàla in the Puràõas is entirely about Kerala in all its aspects.
     4) %<The Primitiveness of Kerala.>% From the portions of Puràõas given below it could be ascertained that Kerala had an independence of its own from the very ancient days.
     (1) Among the Kings who attended the Svayaüvara (marriage) of øa÷ikalà, the daughter of the King of Kà÷ã, such as, the King of Kuru, King of Màdra, King of Sindhu, King of Pà¤càla, Kings of Karõàñaka, Cola and Vidarbha, there was the King of Kerala also. (Devã Bhàgavata, Skandha 3).
     (2) When describing the various places in the Southern part of Bhàrata, names such as Dramióa, Kerala, Måùika, Karõàñaka etc. occur in the Mahàbhàrata. So it is to be understood that when Vyàsa wrote Bhàrata, there was the kingdom of Kerala and that it was separate from the country of Dràvióa. (M.B. Bhãùma Parva, Chapter 9).
     (3) "Kàrtavãryàrjuna took his majestic seat in the midst of Cola, Kerala, Pàõóya and other Kings of the countries under the sea, who were standing round him to pay homage to him." (Brahmàõóa Puràõa, Chapter 54).
     (4) It is mentioned in Agni Puràõa, Chapter 277, that a King named Gàndhàra was born in the dynasty of Turvasu the brother of Yadu, and that from Gàndhàra were born the powerful families of the Gàndhàras the Keralas, the Colas, the Pàõóyas and the Kolas.
     (5) In Mahàbhàrata, âdi Parva, Chapter 175, it is mentioned that the people of Kerala were considered as barbarians by the North Indians.
     (6) In Bhàgavata, Skandha 10, it is mentioned that the Kings of Cola, Pàõóya and Kerala, from South India, had reached the capital city of Vidarbha to take part in the Svayaüvara (marriage) of Rukmiõã.
     (7) Mention is made in Mahàbhàrata, Vana Parva, Chapter 254, Stanza 15, that in his conquest of the countries, Karõa had conquered Kerala also.
     (8) It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 31, that Sahadeva, one of the Pàõóavas, conquered the Keralas and the Kerakas. It may be noted that the Kerakas are different from Keralas.
     (9) Vàlmãki mentions the countries which could be seen by the monkeys who were sent to the South by Sugrãva to search for Sãtà.
     "nadãü godàvarãü caiva sarvamevànupa÷yata / tathaivàndhràn ca pauõóràn ca colàn pàõóyàn ca keralàn. //"
     "You could see the river Godàvarã and beyond it the countries of ândhra, Pauõóra, Cola, Pàõóya and Kerala."
     This is a proof of the primitiveness of Kerala. (10) The King of Kerala had given Yudhiùñhira, as presents, sandalwood, pearls. Lapis Lazuli etc. (M.B. Dàkùiõàtyapàñha, Sabhà Parva, Chapter 51). In several other Puràõas also, mention about Kerala occurs.
     5) %<The ancient administration of Kerala.>% Parimelazhakar, a Saïga poet who was a great expounder of "Tirukkural", has stated that from the beginning of the world the three kingdoms, Cera, Cola and Pàõóya had existed. Though there is a bit of exaggeration in this statement, there are enough proofs to say that a long time before the birth of Christ, Kerala was under a systematic rule. In 'Tolkàppiyam' the first grammatical work in Tamil mention is made about the administration of Kerala. Megasthenes, a traveller of 4th century B.C. has stated about the rule of Kerala:
     There were five councils called the Pa¤camahàsabhàs (the five great councils) to help the Cera Kings. It is stated that these councils were formed by the King Utiyan Cera of the Tçkkaõà fort. Besides these five councils there was an advisory Committee, of which, the priest of the King, the Chief Minister, Chief of the spies and the Chief Revenue officer (Kàviñi) were members. For convenience of administration the country was divided into tarakkåññas (groups of houses--villages) and and Nàññukkåññas (Districts--group of villages). Taras (villages) were ruled by four elders (Kàraõavas). Four villages formed a Nàlpàóu (group) of four. Four Nàlpàdus formed a Kazhaka (a division of the country with a chief temple within it) and four Kazhakas formed a Peruükazhaka (greater Kazhaka). Peruükazhaka was also known as Tçkkala. The assembly hall of tçkkåñña is called Koññil. This hall was erected generally beside the temple. The chief officer of the temple was the chairman of the tçkkåñña (assembly of the people). When a tçkkåñña is assembled, sixtyfour elders of the "taras", the "accas" (officers) of Kazhakas, the sixtyfour Taõóàns and sixteen Nàlpàdies had to be present. The Nàlpàdies were the chiefs of four taras. The accas, who were the Presidents, had to come clad in variegated silk, with waist-band of long cloth and wearing a small sword (Churikà). Till recently the Kazhakas of Aõóallår, Ràmpallya, Kurvantañña, Turutti etc., and so many Nàlpàdus and taras and the elders thereof had been retaining and enjoying titles and distinctions of rank.
     The Namboothiris (Brahmins) entered Kerala before the beginning of the Malayàla Era. With that, changes took place in the administration of Kerala. Certain edicts help us to ascertain the changes that took place in the administration. The edict of Vàzhappally of the 9th century by Ràja÷ekhara is an important one in this connection. This emperor of the Ceras who is considered to be a contemporary of ørã øaïkaràcàrya had the title beginning with "Ràjàdhiràja Parame÷vara Bhaññàraka". (T.A.S. Vol. II, P. 8-14). The subject dealt with in the edict is the 'daily worship and settlement', in the temple of Tiruvoññiyår. It is stated in this edict that the people of Vàzhappally and the representatives of 18 Nàdus or divisions had met in the temple and taken certain decisions.
     The next one is the Kottayam Copper edicts known as the 'Tarisa Church Edicts.' This is a document granting the Tarisa Church in Quilon, the adjoining lands and some other institutions. This edict was granted by Ayyanañi tiruvañikal the ruler of the Nàñu (division), for the Cera emperor. It is mentioned as "including the Temple Officer Vijayaràkatevar", which means that Vijayaràka had been present on the occasion of granting the edict, as the representative of Emperor Sthàõuravi. The Nàóuvàzhis (local chiefs or rulers of division) were not empowered to take decision in very important matters. Titles, rights distinctions of rank etc. were granted by a council of Chief minister, Officers, Punnattalappati and Polakkåñippati (two high officials). Vijayaràkatevar, the Koil adhikàri, was the representative of the emperor at Mahodayapura. The supervising officials of temples were generally called the 'Koil adhikàri'. Normally-the younger brothers of the Kings were appointed in this rank. These temple-officers were helped in their duties by the Division-rulers, people of the locality and the inferior officers in the temple. When the empire of Kula÷ekhara declined, the family of Perumpaóappu got this position of 'Koil adhikàri'. So the title 'Koil adhikàri' is added to the names of the princes of Cochin.
     Another one is the Mampally Edicts. This is a deed of granting some lands free to the temple of Airår, in the name of âdiccan Umayamma of Tçkkalayapuram, by Veõàññu ørã Vallabhankota in M.E. 149. Even such an unimportant thing as the granting of free lands, had to be effected with the permission of Cera kings and their councils. (T.A.S. Vol IV, Page 9).
     From these edicts it is clear that the administration of the temples was carried out by representatives elected by people. For each village temple there was an administrative council. These councils were controlled by Nàduvàzhis and De÷avàzhis (Divisional and Sub Divisional rulers who had Nair infantry (big or small as the case may be) at their disposal. The administrative assembly met either in the open hall at the main gate of the temple or on the stage for performances. The rights and authorities were in the hands of the general assembly of the people called Nàññukkåñña and the council of the temple officials. When the Namboothiris became powerful they became members of the council. With this change the Kings and Koil adhikàris became puppets in the hands of the Namboothiris. In the Ràme÷varam edict of M.E. 278 it is mentioned that King Ràmavarma Kula÷ekhara was punished with retribution for his 'hatred' of the âryas. Finally the Nambåthiris (Malayàla Brahmins) became the landlords of the country.
     6) %<The people af ancient Kerala.>% It is assumed that the ancient inhabitants of Kerala were Dràvióas. But some historians have mentioned about the 'Proto Dravidians and the Pre Dravidians. The hill tribes such as Kàõikkàrs, Mutuvas, Mala Veñas, Pulayas, Kuravas, Nàyàñis, Malayarayas, Malayañis, Malappaõóàras, Malayåràlis, Mutuvans Pullàñis etc. are said to have belonged to this group. They worshipped several things such as stone, banyan tree, elenji tree, Asclapia tree, Nãm tree Terminatia Bellarica, Borassus flabelliformis, cassia fistula, Ghosts, thunder, rain, the sun etc. They worshipped good ghosts for welfare, and bad ghosts to avoid misfortunes. They had images of Màña, Càtta, Càvu, Maruta, Pettucàvu, Arukula, Preta, Vazhipiõakki, âyiramilli, Parakkuññi, Kàttujàti, Malavàzhi, Màriõi, Nàyàññu Pe Maïkàññamma, Muniyappa, Veññakkàran and so on. They worshipped in small bushes, open grounds or houses. They knew black magic such as cursing, giving poison in meals etc. These uncivilized people were very particular about cleanliness on the occasions of delivery, menstruàtion, death etc. They pleased bad ghosts by offering liquor, flesh and blood, and good ghosts with milk, ghee, honey etc. They buried dead bodies with a little raw rice meant for food at the time of entering the other world. They had collective worship. They sang songs at the time of worship using some primitive musical instruments. For each village there were elders who were priests and rulers. They erected stone huts in the burial place and buried the dead inside these in graves. These graves were called 'Pàõóukuzhy'. The æràlis, continue the custom of posting two stones at either end of the grave. The custom of burial prevailed more than cremation.
     Nair, Nambåtiri, äzhava, Christians, Muslims and such other castes came to Kerala from other places later.
     7)%<Ibn Batuta and Kerala.>% Ibn Batuta who was born in the town of òànjãr in Morocco in Africa in A.D. 1304 had travelled all over the Eastern countries then known. He had started from his house on a Haj Pilgrimage at the age of 22. He returned home only after 29 years, having travelled all over the known countries. He has written a book in Arabic about his travels of 29 years. One third of this thick volume is devoted for descriptions of his travels in India alone. Its name is 'Tuh Phattunannàr'. He passed over the Hindu Kush in A.D. 1333 and entered India. In the midst of his travels throughout the length and breadth of India, he came to Kerala also. He says as follows about Kerala in his book:-"Malabar is the country of Pepper. This country's length from Gokarõa to Quilon is two months' journey. All the roads in this country are rendered cool and shady by asclapia trees. On the roads at intervals of half an hour there are inns. Near the inn there will be a well and a person to give water. The non-Muslims are given water in pots. But water is poured into the hands of Muslims. Rice is served in plantain leaf and sauces are also served in the same leaf. Uncultivated and uninhabited land is not to be seen. Each house is situated in the centre of a cultivated area. The people of this country do not use animals to carry goods. Travelling is on foot Only Kings use horses. There is a conveyance called ma¤cal (Palanquin). Slaves are used as Palanquin bearers. I have seen roads which could be used so fearlessly, only in Kerala and, no where else in the world. Capital punishment is given to one who steals even a coconut. The people of this country respect Muslims.
     There are twelve kings in Malabar. None of them are Muslims. Many of them are powerful having an army of more than fifty-thousand soldiers. But there are no quarrels or clashes among them. The powerful do not have the desire to subjugate the less powerful. The inheritants of these kings are not sons, but nephews (sons of sisters). Besides the people of Kerala I have seen only the Muslims of the country of Salam on the banks of the Niger in Africa who have adopted the system of inheritance in the female line."
     Ibn Batuta has given some minor descriptions about the towns of Maïgalàpuram, Ezhumala, Kaõõår Calicut, Pàliyam, Cràïganår and Quilon.

#<KESARA># A Mountain in øàkadvãpa (øàka island). The air on this mountain was always filled with fragrance. (M.B. Bhãùma Parva, Chapter 11, Stanza 23).

#<KESARä># A forest King who lived in the Mahà Meru. While Kesarã was living in the Mahàmeru, Brahmà cursed a celestial maid named Mànagarvà and changed her into a female monkey. She became the wife of Kesarã, under the name A¤janà. For a long time the couple had no children. A¤ja¤a worshipped Vàyu Bhagavàn (Wind-God) for a child.
     Once during this period the gods and hermits went to Parama øiva and requested him to beget a son to help Mahàviùõu who was about to incarnate as ørã Ràma to kill Ràvaõa. øiva and Pàrvatã instantly took the form of monkeys and entered the forest for play. They having not returned for a long time the gods asked the wind-god to go in search of them. The wind god came in the form of a great storm and shook the whole of the forest. Still they did not come out. Pàrvatã who was pregnant was ashamed to come out. With øiva she got on an A÷oka tree and sat there. Seeing that tree alone standing motionless in the big storm Vàyu god approached the tree and looked up. øiva and Pàrvatã appeared before Vàyu. Pàrvatã refused to take the foetus in the form of monkey to Kailàsa. As øiva had instructed, Pàrvatã gave the child in the womb to the wind-god. It was at this time that A¤janà had prayed to Vàyu for a child. Vàyu gave that child to A¤janà, who gave birth to it. That child was Hanåmàn. Thus Hanåmàn got the names, A¤janàputra (son of A¤janà), Vàyuputra (son of Vàyu), Kesariputra (Son of Kesarã) etc. (M.B. Vana Parva, Chapter 417).

#<KEøAVA># See under %<Kçùõa.>%

#<KEøAYANTRä># An attendant of Skandadeva. (M.B. øalya Parva, Chapter 46).

@<[Page 406b]>@

#<KEøä I>#
     1). %<General information.>% An Asura. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 65 that forty Asuras or Dànavas were born to Ka÷yapa, the son of Marãci, and the grandson of Brahmà, by his wife Danu, and that Ke÷ã was one of them.
     2). %<Ke÷ã and Indra.>% Once a war broke out between the Devas and the Asuras. Disasters befell the Devas. Daityasenà and Devasenà, the daughters of Prajàpati were about to be carried away by Ke÷ã. Daityasenà agreed to accompany him of her own accord, but Devasenà cried aloud. Hearing her cry Devendra reached the spot. A terrible fight ensued and finally the defeated Ke÷ã ran away. (M.B. Vana Parva, Chapter 223).
     3). %<Ke÷ã and Viùõu.>% Once there was a fight which lasted for thirteen days, between Ke÷ã and Viùõu. (M.B. Vana Parva, Chapter 134, Stanza 20).

#<KEøä II># A follower of Kaüsa. This Asura, on the instruction of Kaüsa, went to Ambàói (Gokula) taking the form of a horse. to kill ørã Kçùõa. ørã Kçùõa killed Ke÷ã. It is seen in the Bhàgavata (Malayàlam) that ørã Kçùõa got the name Ke÷ava because he had killed Ke÷ã. (Skandha 10, Ke÷ivadha).

#<KEøä III># In Bhàgavata there is another Ke÷ã who was the son of Vasudeva.
     "pauravã rohiõã bhadrà madirà rocanà ilà / devakãpramukhà àsan patnya ànakadundubheþ."
     Pauravã, Rohiõã, Bhadrà, Madirà, Rocanà, Ilà and Devakã were the wives of Vasudeva.
     From this statement made in Bhàgavata, Skandha 9, Chapter 24, it is clear that Vasudeva had a number of wives. Kausalyà, who was one of them, was the mother of Ke÷ã. (Bhàgavata, Skandha 9, Chapter 24, Stanza 48).

#<KEøINä I># A celestial woman. In Mahàbhàrata, âdi Parva Chapter 65 it is stated that the twelve celestial maids, Alambuùà, Mi÷rake÷ã, Vidyutparõà, Tilottamà, Aruõà, Rakùità, Rambhà, Manoramà, Ke÷inã, Suratà, Surajà and Supriyà were born to Ka÷yapa of his wife Pradhà.

#<KEøINä II># The wife of Ajamãóha, a King of the Puru dynasty. The three sons Jahnu, Vraja and Råpiõa were born to Ajamãóha of his wife Ke÷inã. (Agni Puràõa, Chapter 278).

#<KEøINä III># A maid of Damayantã. When Nala reached Kuõóinapurã, as Bàhuka the charioteer of ètuparõa, Ke÷inã approached Bàhuka at the request of Damayantã and by various tests found out that Bàhuka was Nala. (M.B. Vana Parva, Chapters 74 and 75).

#<KEøINä IV># A servant of Pàrvatã. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 231, Stanza 48 that once Pàrvatã with her servant Ke÷inã praised øiva.

#<KEøINä V># Once there arose a quarrel between Sudhanvà, the son of Aïgiras, and Virocana the son of Prahlàda, because both wanted to marry the same girl named Ke÷inã. Sudhanvà was a Brahmin whereas Virocana was an Asura, who argued that Asura was nobler than Brahmin and Sudhanvà said that it was the other way. Both wagered their lives and accepted Prahlàda as their judge. The decision of Prahlàda was that the Brahmin was the nobler of the two. Because Prahlàda said the truth Sudhanvà did not kill Virocana. But Virocana had to wash the lfeet of Sudhanvà in the presence of Ke÷inã, feet Sudhanvà married Ke÷inã in the presence of Virocana. (M.B. Udyoga Parva, Chapter 35).

#<KEøINä># VI. A wife of King Sagara. This Ke÷inã was the daughter of the King of Vidarbha. The son Asama¤jasa was born to Sagara of Ke÷inã. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 38).

#<KETAKä># (A flower). [Pandarnus odoratissimus] Though Ketakã is a flower which had been worn on øiva's head, it is not worshipped for the following reason.
     In Satyayuga Mahàviùõu performed intense penance on the øveta island for the attainment of eternal happiness. Brahmà also performed penance at a beautiful place for the annihilation of desires. During their tapas Viùõu and Brahmà, for a rest, left their seats and walked about in the forest when they met each other. There arose a controversy between them about their respective greatness when øiva, in the form of a Liïga, appeared between the two contestants and told them that he, who first found out his (øiva's) head or feet was greater than the other. Accordingly Viùõu went down and Brahmà went up on a tour of enquiry.
     Though Viùõu went down deeper and deeper for a long time to find out øiva's feet he failed in the attempt and so returned and sat at the place whence he started for the search. Brahmà went up a very long distance when he saw a Ketakã flower falling down from the sky. He took the flower in his hands and went to Viùõu and told him that he had found out øiva's head and showed the Ketakã flower as proof of his discovery claiming that it was taken from øiva's head. But Viùõu did not believe Brahmà and asked the Ketakã flower to bear witness to Brahmà's claim. The flower gave false evidence in favour of Brahmà. øiva got angry at this false evidence of Ketakã and cursed it. The Ketakã lost its place among the best flowers from that day onwards.

#<KETU I># (KETUMâN). A Dànava. He was the son of Ka÷yapa (grandson of Brahmà and son of Marãci) by his wife Danu. This Asura, who exists in the shape of a planet had thirtythree brothers, i.e. Vipracitti, øambara, Namuci, Pulomà, Asilomà, Ke÷ã, Durjaya, Aya÷÷iras, A÷va÷iras, A÷va, øaïku, Mahàbala, Garga, Amårdhan, Vegavàn, Mànavàn, Svarbhànu, A÷vapati, Vçùaparvan, Ajaka, A÷vagrãva, Såkùma, Tuhuõóa, Ekapàt, Ekacakra, Viråpàkùa, Haràhara, Nikumbha, Kapaña, øarabha, øalabha, Sårya and Candramas. (âdi Parva, Chapter 65).
     But Ketu maintained closer relationship with Ràhu, a step-brother of his, being the son of Ka÷yapa by another wife called Siühikà. Ràhu and Ketu are even today considered as inauspicious planets. Ràhu wears a half-moon and Ketu holds in his hands a sword and lamp. Amitaujas was Ketu reborn. (âdi Parva, Chapter 67, Verse 11).

#<KETU II># A great sage of ancient India. He attained salvation by self-study. (øànti Parva, Chapter 26, Verse 7).

#<KETU III># A synonym of øiva. (Anu÷àsana Parva, Chapter 17, Verse 38).

@<[Page 407b]>@

#<KETU IV># A King born in Bharata's dyanasty. (Bhàgavata, 9th Skandha).

#<KETU V># (DHæMAKETU). The following story is told in Viùõudharmottara Puràõa about the birth of Dhåmaketu.
     Noting that the population on earth had increased abnormally Brahmà created a damsel called Mçtyu and asked her to kill people. At this command of Brahmà she began crying, and from her tear drops various kinds of diseases originated at the sight of which she took to penance. Then Brahmà appeared and blessed her saying that no one would die because of her at which she heaved a great sigh of relief from which was born Ketu or Dhåmaketu.

#<KETUMâLA I># The grandson of Priyavrata, the son of Manu. Agnãdhra, a son of Priyavrata married Pårvacitti. Nine sons were born to Agnãdhra of his wife Pårvacitti. Ketumàla was one of them. His brothers were Nàbhi, Kimpuruùa, Hari, Ilàvçta, Ramyaka, Hiraõmaya. Kuru and Bhadrà÷va.
     In old age Agnãdhra divided his kingdom among his sons. Later, the portion given to Ketumàla came to be known as Ketumàla. (Bhàgavata, Skandha 5).

#<KETUMâLA II># A holy place in Jambådvãpa. (M.B. Vana Parva, Chapter 89).

#<KETUMâLA III># (See under Ketumàla I). Ketumàla is the ninth division of Jambådvãpa. The people of this part of the earth are equal to gods (Devas). The women are very beautiful. In Mahàbhàrata, Sabhà Parva it is stated that Arjuna conquered this land. Ketumàla is situated on the east of Mount Meru. In Mahàbhàrata, Bhãùma Parva, Chapter 6, there is the description of Ketumàla.

#<KETUMâN I># Ketu the Asura (demon). (See under Ketu I).

#<KETUMâN II># A King who was a luminary in the council of Yudhiùñhira. He was a warrior on the side of the Kauravas and a friend of ørutàyudha, the King of Kaliïga. It is mentioned in Mahàbhàrata, Bhãùma Parva, Chapter 54, Stanza 77, that Bhãmasena killed this warrior in the battle of Bhàrata.

#<KETUMâN III># In the Mahàbhàrata, another Ketumàn who had fought on the side of Pàõóavas, is stated. Dhçtaràùñra had praised the valour of this warrior. (M.B. Droõa Parva, Chapter 10, Stanza 44).

#<KETUMâN IV># A palace in Dvàrakà. It is mentioned in. Mahàbhàrata, Dàkùiõàtya-pàñha, Sabhà Parva, Chapter 38, that Sudattà, the wife of ørã Kçùõa lived in this palace.

#<KETUMâN V># Antapàla (the guard of the boundary) of the west. At the beginning of the creation of the world Brahmà had appointed as guards of the boundaries, Sudhanvan in the east, øaïkhapàda in the south, Ketumàn in the West and Hiraõyaromaka in the North. (Agni Puràõa, Chapter 19).

#<KETUMâN VI># A King of the Puru dynasty. (See under Vaü÷àvalã).

#<KETUMâN VII># In Bhàgavata we see a Ketumàn who was the son of Dhanvantari, who gave âyurveda to the world. "Who was the deva who made the âyurveda in days of old? His son was Ketumàn whose son was Bhãmaratha." (Bhàgavata, Skandha 9).

#<KETUMâN VIII># Son of Ekalavya. In Mahàbhàrata, Bhãùma Parva it is mentioned that this King of the forest tribes fought on the side of Duryodhana and was killed by Bhãma.

#<KETUMATä># Mother of Prahasta, a minister of Ràvaõa. Ketumatã had two sisters Sundarã and Vasudhà. These three were daughters of a Gandharva woman.
     Giant Heti, the son of Brahmà married Bhayà and Vidyutke÷a was born to the couple. Suke÷a was born to Vidyutke÷a by his wife Sàlakañaïkà. Three sons Màlyavàn, Sumàlã and Màlã were born to Suke÷a by his wife Daivavatã. Sundarã, Ketumatã and Vasudhà the three beautiful sisters mentioned above, were married by the giants Màlyavàn, Sumàlã and Màlã respectively. Thus Ketumatã became the wife of Sumàlã. To Sumàlã and Ketumatã were born ten sons, Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühràda, Prakvàta and Bhàsakarõa and four daughters Vekà, Puùpotkañà, Kaikasã and Kumbhãnasã. Most of the sons were ministers of Ràvaõa. (Uttara Ràmàyaõa).

#<KETUøèðGA># A King of ancient India. (M.B. âdi Parva, Chapter 1).

#<KETUVARMAN># A prince of the country of Trigarta. He was the youngest brother of Såryavarmà, the King of Trigarta. When Arjuna led the sacrificial horse of the horse-sacrifice of the Pàõóavas, Ketuvarman accompanied Arjuna as a helper. (M.B. A÷vamedha Parva, Chapter 74).

#<KEVALA># A city of ancient India. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 254, Stanzas 10 and 11 that Karõa conquered this city.

#<KHA># This syllable has the meanings 'empty' and 'organ of sense'. (Agni Puràõa, Chapter 348).

#<KHAôGA># A warrior of Skandadeva. (Mahàbhàrata, øalya Parva, Chapter 45, Stanza 67).

#<KHAôGABâHU># See under Du÷÷àsana II.

#<KHAôGä># See under Kalki.

#<KHAGA I># A nàga (serpent) born in the family of Ka÷yapa. (M.B. Udyoga Parva, Chapter 103).

#<KHAGA II># A synonym of øiva. (M.B. Anu÷àsana Parva, Chapter 17, Stanza 67).

#<KHAGAMA># A Bràhmaõa. In Mahàbhàrata, there is a story which describes how this Brahmin Khagama changed another Brahmin to a serpent by cursing him. The Brahmin Khagama and Sahasrapàt were friends. Once Sahasrapàt made a snake of grass and terrified Khagama at Agnihotra (Burnt offering in the holy fire) Khagama instantly cursed Sahasrapàt to become a serpent. Sahasrapàt requested for liberation from the curse. Khagama said that he would resume his original form on the day he saw Ruru the son of Pramati. From that day onwards Sahasrapàt roamed about in several countries in the form of a serpent.
     Once Pramadvarà the wife of Ruru, died by snake-bite. Ruru cried over the death of his wife for a long time. According to the advice of a messenger from the Devas Ruru gave half of his life-time to his wife and she came to life again. But Ruru felt a bitter hatred against serpents and began their extermination. Once he met with Sahasrapàt. Instantly at the sight of Ruru, Sahasrapàt obtained his original form. (M.B. âdi Parva, Chapter 11).

#<KHAGAöA># A King born in the family of ørã Ràma. He was the son of Vajranàbha and the father of Vidhçti. (Bhàgavata, Skandha 10).

#<KHAGODARA># See under Kahoóa.

@<[Page 408b]>@

#<KHALä I># A synonym of Mahàviùõu. (M.B. Anu÷àsana Parva, Chapter 17, Stanza 43).

#<KHALä II># An Asura dynasty. Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 155, Stanza 22, that Vasiùñha once destroyed an Asura dynasty called Khalã, with his effulgence.

#<KHALU># A river of ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 28).

#<KHANAKA># A messenger sent by Vidura, secretly to the Pàõóavas who were living in the wax-house. Vidura sent a message through Khanaka to the effect that Duryodhana had decided to set fire to the waxhouse employing Purocana to do it on the 14th night of the dark lunar fortnight. (M.B. âdi Parva, Chapter 147).

#<KHAöôAKHAöôâ># A female attendant of Skanda. In Mahàbhàrata, øalya Parva, Chapter 46, Stanza 20, mention is made about this woman.

#<KHAöôAPARAøU># øiva. A story occurs in Mahàbhàrata stating how øiva got this name. The famous Dakùa-yàga (sacrifice performed by Dakùa) was performed at a time when the Nara Nàràyaõas were engaged in penance in Badaryà÷rama. Dakùa did not invite his sonin-law øiva. The angry øiva sent his trident against Dakùa. The trident destroyed the sacrifice of Dakùa and then flew against the breast of Nàràyaõa who was sitting in penance in Badaryà÷rama. By the power of the trident the hair of Nàràyaõa became of mu¤ja (a grass) colour. From that day onwards Nàràyaõa came to be known by the name Mu¤jake÷a. By a sound "hum", the hermit Nàràyaõa deviated the trident, which reached the hands of øiva, who got angry and approached Nàràyaõa to kill him. Nara, who was close by took an arrow and reciting spells over it, released it to kill øiva. Immediately the arrow changed to an axe. øiva broke the axe. After this the axe became the weapon of øiva. In Mahàbhàrata øànti Parva, Chapter 49, Stanza 33, it is mentioned that this axe was given to Para÷uràma the disciple of øiva. Thenceforward øiva got the name Khaõóapara÷u. (Para÷u means axe). (Mahàbhàrata, øànti Parva, Chapter 343. Stanzas 150-59, 167).

#<KHâöôAVADâHA># 1)%<Introduction.>% Long ago a King named øvetakã began to perform a sacrifice of duration of 100 years. Many Brahmins took part in the sacrifice as priests conducting the rituals and ceremonies. These Brahmin priests began to depart after a few years turning blind due to the smoke coming out of the sacrificial fire. Thus the sacrifice was stopped for want of priests. øvetakã was grieved at this and performed penance to øiva for getting a priest. øiva appeared before him and pointed out hermit Durvàsas as the priest. øvetakã recommenced the sacrifice and under the supervision of Durvàsas the sacrifice was completed. But Fire god caught dysentery due to the continuous eating of oblations offered in the sacrificial fire for a long period. His face became pale, body became lean, and he had no taste for food. At last Fire-God went to Brahmà and complained about his disease. Brahmà said that in the forest of Khàõóava there lived so many creatures which were enemies of the devas (gods) and that by eating their fat the disease of Agni would be cured. Accordingly Agni came to the Khàõóava forest.
     The serpent Takùaka, a friend of Indra, lived in this forest with his wife and children. Indra knew that Agni had come to burn the Khàõóava forest and resolved to save Takùaka at any cost. When Agni (fire) began to catch the forest, Indra had already begun rain. So it was not possible for Agni to consume the forest. Agni tried seven times to consume the forest and in all these seven attempts he failed. Agni again approached Brahmà, who told him that the Nara-Nàràyaõas would take birth in the earth as Kçùõa and Arjuna and that at that time it would be possible for fire to consume the forest Khàõóava.
     2) %<Kçùõa and Arjuna in the forest of Khàõóava.>% While the Pàõóavas were living in Indraprastha, once the hot season became so unbearable that Arjuna took Kçùõa with him and went to the forest of Khàõóava. While they were playing in the river Yamunà with their wives Agni came there in the guise of an old Brahmin and told them all that had happened and requested their help for eating the Khàõóava forest. Kçùõa and Arjuna promised to help him in this affair.
     3) %<Preparation of weapons.>% For the time being Kçùõa and Arjuna were not having sufficient weapons. Agni (fire-god) thought of Varuõa (the God of water) who instantly appeared. At the request of Agni Varuõa gave Arjuna the famous bow 'Candradhanus' (Gàõóãva), a quiver which would never become empty of arrows and a chariot having a flag with the sign of monkey. and to ørã Kçùõa the weapon of the discus. Varuõa gave four white horses also with gold chains round their necks for drawing the chariot of Arjuna. With these weapons Kçùõa and Arjuna got ready to help Agni. ørã Kçùõa became the charioteer of Arjuna.
     4) %<Burning the forest.>% When Kçùõa and Arjuna stood ready Agni began to consume the forest. Kçùõa and Arjuna guarded the boundaries of the forest so that the inmates of the forest might not escape. The living creatures ran hither and thither finding no way to escape. Many died of suffocation. At that time the hermits who were dwellers of that forest ran to Indra and informed him of the great calamity. Indra instantly got ready to fight and save the forest. He covered the whole of the sky with clouds and a heavy rain was showered on the forest. Arjuna created a covering of arrows like an umbrella over the fire and saved him from the rain.
     5) %<The family of Takùaka.>% At this particular time Takùaka had been away at Kurukùetra. A÷vasena the son of Takùaka was writhing with heat and pain. Seeing this his mother (wife of Takùaka) swallowed him from tail to head. Then she ran to the boundary to throw the child into the outer region. Seeing this Arjuna got angry and cut at the head of A÷vasena. But at the nick of time Indra sent a storm and made Arjuna swoon and A÷vasena was saved. So Arjuna became furious and began to cut down every creature he saw. Arjuna, Kçùõa and Agni together cursed A÷vasena that he would get refuge nowhere.
     A÷vasena kept up his hatred of Arjuna. In the Bhàrata battle, A÷vasena got on an arrow sent by Karõa at Arjuna and knocked off the crown of Arjuna and returned. But due to the curse Karõa did not receive him back.
     6) %<Deadly fight.>% The serpents and hawks confronted Arjuna, who cut off their heads. Kçùõa killed the Asuras with the weapon discus. Indra came to the battle-field riding on his elephant Airàvata. Kàla (Time), Kubera, Skanda, A÷vinãdevas and all the other Devas (gods), and Asuras (demons) helped Indra in the fight. But Kçùõa and Arjuna came out victorious.
     7) %<The advent of Maya.>% Meanwhile Kçùõa and Arjuna called Indra and told him who they were and informed him that Takùaka had gone to Kurukùetra. Hearing this Indra blessed Kçùõa and Arjuna and retreated from the battlefield. Agni began to consume the forest more vigorously than before. Because of the unbearable heat, Maya, the architect of the Asuras, came out of the house of Takùaka and ran to Kçùõa and Arjuna and entreated them to save him. Accordingly Arjuna saved him from the fire.
     8) %<The story of four birds which escaped from the fire.>% In that forest a hermit named Mandapàla had erected his hermitage and lived there performing penance. He died and went to the world of ancestors. But there, the hermit did not attain any fruit of the penance he had performed. The hermit asked the Devas for the reason. They replied that it was because the hermit had no sons. The hermit came to the forest again to marry and beget sons. Mandapàla married a bird called Jarità. Four sons named Jaritàri, Sàrisçkka, Stambamitra and Droõa, were born to them. After this Mandapàla left Jarità and her sons and went after another woman Lapità.
     Feathers were not yet grown on the body of Jarità's four sons. The burning of the forest began before it. Jarità and her sons were in a sorry plight. The mother could fly. But she did not think of leaving her young ones in danger. She decided to die in the fire folding the young ones under her wings. But her sons did not agree to it. They entreated her to fly away. Thus moments of tears passed by. At last Jarità told them crying, "There is the hole of a rat closeby. The rat had been taken away by a kite. I will take you to that hole and close it. Then I shall go away and return when the fire is abated."
     But the young ones did not agree to this. They loved to be killed by fire, rather than to be killed by rat. Finally at their request Jarità flew away.
     Mandapàla thought of his sons. He separated from Lapità, and came to Agni and requested him to save his sons and Jarità. Agni consumed the forest and neared the birds. The young birds requested Agni to save them. Agni Deva saved them. Mandapàla and Jarità returned. That family lived for a long time in joy and happiness and finally attained the world of the gods. Agni returned to heaven after the burning of the forest of Khàõóava. (M.B. âdi Parva, Chapters 233 to 346).

#<KHâöôAVAPRASTHA># See under Indraprastha.

#<KHâöôAVâYANA># Para÷uràma gave all the countries conquered by him to Ka÷yapa. Along with the lands he gave a golden dais also. The group of hermits called Khàõóavàyanas cut the dais into pieces and shared them with the permission of Ka÷yapa. (M.B. Vana Parva, Chapter 117, Stanza 13).

#<KHâöôIKYA># A Kùatriya King. Ke÷idhvaja was the son of his paternal uncle. Both had learned well the ways of union with the divine life. Khàõóikya had become an expert in Karmayoga (the path of action) for becoming one with the divine life whereas Ke÷idhvaja tried to achieve oneness with divine life by J¤àna Yoga (the path of knowledge or spiritual attainment). Each desired to subdue the other. Consequently Khàõóikya lost his kingdom and had to live in a forest with his priest and minister. (Bhàgavata, Skandhas 9 and 13).
     Ke÷idhvaja who tried the path of knowledge to attain Absolution performed several sacrifices for that purpose and cut himself asunder from the bonds of action. Once, while he was performing a sacrifice, a tiger came to the place of sacrifice and killed the sacrificial cow. Then Ke÷idhvaja asked the priests who were conducting the sacrifice, what the atonement was for the death of the sacrificial cow. The priests sent the King to the hermit Ka÷eru, who sent the King to the hermit Bhçgu. Hermit Bhçgu in his turn sent the King to the hermit øunaka. But the matter did not end there. The hermit øunaka could not dictate the atonement for the death of the sacrificial cow. So he sent the King to Khàõóikya who was living in the forest. The moment Khàõóikya saw Ke÷idhvaja he stood ready to kill him. But Ke÷idhvaja revealed everything to Khàõóikya, When he understood the situation Khàõóikya told him with sincerity the rites given in the øàstras (Vedàïgas) to atone the death of the sacrificial cow.
     Ke÷idhvaja returned and completed the sacrifice. The one item of 'gift to the teacher' alone remained. So Ke÷ãdhvaja came to the forest again. Khàõóikya raised the sword to cut him. Ke÷idhvaja said that he had come to give Gurudakùiõà to the teacher. Khàõóikya repented his rashness and requested Ke÷idhvaja to tell him the ways of cutting himself asunder from the bonds of sorrow and grief. Ke÷idhvaja advised him the ways to obtain eternal bliss. (Nàrada Puràõa).

#<KHANäNETRA># The eldest son of Vivaü÷a, a King of the solar dynasty. It is mentioned in Mahàbhàrata. A÷vamedha Parva, Chapter 4, that this King was driven away from the country as he harassed the people.

#<KHARA I># A giant (Ràkùasa). Khara and Atikàya were the rebirths of Madhu and Kaiñabha. For details see under Kaiñabha and Atikàya.
     1) %<Birth and genealogy.>% Mahàbhàrata mentions as follows about the birth of this giant:--Vi÷ravas was born from Pulastya the son of Brahmà. Kubera was born from Vi÷ravas. Kubera ruled over Laïkà. Vi÷ravas who had no one to help him once looked with anger at Kubera, who, understanding the wish of his father gave him three giantesses named Puùpotkañà, Ràkà and Màlinã as attendants. They attended on him faithfully and Vi÷ravas was pleased with them. To Vi÷ravas two sons named Ràvaõa and Kumbhakarõa were born by Puùpotkañà, Vibhãùaõa was born by Màlinã and the twin sister and brother øårpaõakhà and Khara were born by Ràkà. By and by Khara became a famous archer. Ràvaõa, Kumbhakarõa and Vibhãùaõa performed penance to obtain boons and Khara and øårpaõakhà stayed with them to serve them. (M.B. Vana Parva, Chapter 275).
     2) %<Other brothers.>% Khara had two other brothers Dåùaõa and Tri÷iras. (Uttara Ràmàyaõa).
     3) %<The slaughter of Khara.>% While ørã Ràma, Sãtà and Lakùmaõa were staying in the forest of Daõóakàraõya øårpaõakhà the sister of Khara came there once and tried to get one of the brothers ørã Ràma and Lakùmaõa as her husband. Lakùmaõa cut off her nose and ears. She went to Khara, Dåùaõa and Tri÷iras and lamented before them. The three of them immediately started with an army of fourteen thousand giants and fought with Ràma and Lakùmaõa, who killed every one of them. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Sargas 19 to 30).

#<KHARA II># Another giant who helped Ràvaõa in the battle between Ràma and Ràvaõa. In Mahàbhàrata, Vana Parva, Chapter 285, Stanza 2, it is said that "Parvaõa, Patana, Jambha, Khara, Krodhava÷a, Hari, Praruja, Aruja, Praghasa and others fought with Ràma.

#<KHARAJAðGHâ># A female attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 22).

#<KHARAKARMä># A female attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 26).

#<KHARä># A female attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 22).

#<KHAøâ># A wife of Ka÷yapa Prajàpati. (Viùõu Puràõa Aü÷a I, Chapter 15).

#<KHASA(M)># A country in ancient India. (M.B. Droõa Parva, Chapter 122, Stanza 41).

#<KHâøäRA># A place situated on the North East corner of Ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 68).

#<KHAòVâðGA>#
     1) %<General Information.>% A King of the Ikùvàku dynasty, known by the name Dilãpa also. Bhàgavata Skandha 9, states that Khañvàïga was the son of the grandson of Kalmàùapàda. A÷maka was the son of Kalmàùapàda, Målaka the son of A÷maka and Khañvàïga the son of Målaka.
     Khañvàïga who was a royal hermit once pleased God and understood how long he would live. From that day onwards he left all the work of administration in the hands of ministers and spent the remaining days in devotion and meditation. (Bhàgavata, Skandha 2).
     2) %<Particular details.>% In Mahàbhàrata it is mentioned that Khañvàïga was the son of the woman called Ilibilà and that he had the name Dilãpa also. Khañvàïga was one of the sixteen famous Kings of Bhàrata. The sixteen Kings were Marutta, Suhotra, Paurava, øibi, ørã Ràma, Bhagãratha, Khañvàïga, (Dilãpa) Màndhàtà, Yayàti, Ambarãùa, øa÷abindu, Gaya, Rantideva, Bharata, Pçthu and Para÷uràma. Khañvàïga performed one hundred sacrifices. At the time of sacrifice he made golden roads. Even Indra came to the sacrifice. The Devas blessed Khañvàïga on that day. See under Dilãpa. (M.B. Droõa Parva, Chapter 61).

#<KHILA># There is an appendix to Mahàbhàrata called Khila. This Khila is known as Harivaü÷a also. This portion too was written by Vyàsa.

#<KHYâTâ># An attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 20).

#<KHYâTI I># A daughter of Prajàpati Dakùa. The hermit Bhçgu married her. A daughter named Lakùmã and two sons named Dhàtà and Vidhàtà were born to Bhçgu by Khyàti. (Agni Puràõa, Chapter 20).

#<KHYâTI II># Daughter of Kuru, who was born of the family of Dhruva. Six sons, Aïga, Sumanas, Svàti, Kratu, Aïgiras, and øibi were born to Kuru by his wife âgneyã. (Viùõu Puràõa, Aü÷a I, Chapter 13). Khyàti was a daughter born to them.

#<KäCAKA># Brother-in-law of Màtsya, king of Viràña and son of Kekaya, king of the Såtas.
     1) %<General information.>% To Kekaya, king of the Såtas was born of queen Màlavã, Kãcaka and other 105 sons younger to him called Upa-Kãcakas. Their only sister was called Sudeùõà, (Bhàrata, Southern text, Page 1898). Kãcaka and Upa-Kãcakas took their birth from an aspect of Bàõa, the eldest of the Asuras known as the Kàlakeyas. (See Bhàrata, Page 1893). Màtsya, the Viràña king wedded Sudeùõà; and from that day onwards, the brothers too lived in the Viràña palace. Kãcaka was the chieftain of Viràña's army, and he had, many a time, defeated in war King Su÷arman of Trigarta. (Viràña Parva, Chapter 25, Verse 30).
     2) %<Kãcaka and Pà¤càlã.>% During their life incognito, the Pàõóavas lived in the Viràña palace after taking up various jobs. Pà¤càli, under the assumed name Màlinã, served Sudeùõà and her daughter Uttarà as their chaperon. Kãcaka fell in love with Pà¤càlã at first sight. But, Pà¤càlã resisted all his advances. Then, he sought the help of his sister Sudeùõà to bring round Pà¤càlã to him somehow. Sudeùõà asked Kãcaka to be ready on the New Moon day with liquor and rice and promised to send Màlinã (Pà¤càlã) to him. Ordered by Sudeùõà, she went to Kãcaka with his plate of food much against her will. Kãcaka caught hold of her, but she ran when the former caught her by the hair, felled her on the floor and kicked her. A Ràkùasa, who was deputed for Pà¤càlã's security appeared on the scene in a trice and felled Kãcaka.
     3). %<Kãcaka's Death.>% The very same night with tears in her eyes, Pà¤càlã told Bhãma all about the indecent behaviour. He asked Pà¤càlã to invite Kãcaka to a secret meeting at a specified place the next night, and promised her that he would remain concealed there and kill Kãcaka. Accordingly Bhãma concealed himself the next night in the dancing hall and, as requested by Pà¤càlã, Kãcaka came to the hall at midnight to spend a few hours with Pà¤càlã. Bhãma was lying there on a cot, and Kãcaka, mistaking him for Pà¤càlã kissed him. Bhãma caught him in his iron grips and crushed him to death. The next morning, it was the fate of Kãcaka's brothers to lament over his death. The story also was spread that Kãcaka was killed by some Gandharva, the husband of Pà¤càlã.
     The Upa-Kãcakas removed the dead body of their brother to the burning ghat. Proclaiming that Pà¤càlã, who was responsible for the death of their brother would also be burnt to death on the same pyre, the Upa-Kãcakas forcibly took her with them. Hearing the heart-rending cries of Pà¤càlã Bhãma rushed to the spot and killed all the Upa-Kãcakas and saved Pà¤càlã from death. In the presence of the Viràña king the cremation of Kãcaka and the Upa-Kãcakas took place. (Viràña Parva, Chapter 13 et seq).

#<KäKAòA># A King born in the dynasty of Priyavrata, son of Manu. He was one of the nineteen sons of King Bharata, the other eighteen being Ku÷avarman, llàvarta, Brahmàvarta, âryàvarta, Malaya, Bhadraketu, Sena, Indraspçk, Vidarbha, Kapi, Hari, Antarãkùa, Prabuddha, Pippalàyana, âvirhotra, Dramióa, Camasa and Karabhàjana. (Bhàgavata, 5th Skandha).

#<KäKAòA (M)># The country ruled by King Kãkaña. The following story is told in Devã Bhàgavata as to how an ass in this kingdom attained heaven.
     There was once in Kãkaña a merchant who had an ass to carry his merchandise. Once the merchant was returning home from Bhadràcala with his ass loaded with bundles of costly Rudràkùas. The old ass fell down dead on the way, the weight of the Rudràkùa bundles having been too much for it, and immediately it assumed the form of øiva and went to Kailàsa. Even if a man does not know what he is carrying, if he carries sacred things he will certainly attain salvation, like the ass that attained salvation in this case. (Devã Bhàgavata, 11th Skandha).

#<KILI (PARROT)>#
     1) %<Origin.>% About the origin of Kilis (parrots) the following is stated in Canto 14, Araõya Kàõóa of the Ràmàyaõa.
     Ka÷yapa, the grandson of Brahmà and son of Marãci married the eight daughters of Dakùaprajàpati, one of them being called Tàmrà. Tàmrà had five daughters called Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. øukas or Kilis (parrots) are the offsprings of øukã.
     2) %<Parrots acquire talking faculty.>% Lord øiva agreed to beget a son to kill Tàrakàsura, at the request of the Devas. The coitus between øiva and Pàrvatã for the purpose did not end even after a hundred years. Due to the pressure of the process the whole world shook, and when the world appeared to get destroyed the Devas asked Agnideva to persuade øiva to stop. But, afraid of approaching øiva Agni ran off and hid himself in the ocean. The Devas followed him, and animals in the water which were burning with the heat of Agni, told the Devas that Agni was hiding in the sea. But, Agni cursed them all to dumbness, and leaving the ocean hid himself on mount Mandara. The parrots revealed this secret, when Agni cursed them also and made their tongues fold inwards. The Devas and the parrots requested for redemption from the curse. Redemption was granted thus: "Though the tongue be turned inwards your sound will be melodious. Just like the voice of a child your (parrots') sound also will be sweet and wonderful."
     From that day onwards parrots began talking and singing. (Kathàsaritsàgara, Làvàõakalambaka, Taraïga 6 and Anu÷àsana Parva, Chapter 85).

#<KIMPUNâ># A river in Devaloka. It worships Varuõa in his assembly. (Sabhà Parva, Chapter 9, Verse 20).

#<KIMPURUúA>#
     1) %<General.>% A King called Agnãdhra was born in the dynasty of Priyavrata, son of Manu. He became lord of the Jambå island, and married an apsarà woman named Pårvacitti. To them were born nine sons called Nàbhi, Kimpuruùa, Hari, Ilàvçta, Ramyaka, Hiraõmaya, Kalva, Bhadrà÷va and Ketumàla. Agnãdhra partitioned the kingdom among the nine sons. The land Kimpuruùa ruled over was known as Kimpuruùa or Kimpuruùavarùa. It lay to the south of Hemakåña mountain. It was here that Hanåmàn spent his last days worshipping ørã Ràma.
     "The son of the wind God (Hanåmàn) lives in the country called Kimpuruùavarùa in the worship of ørã Ràma." (Bhàgavata, 5th Skandha).
     According to the Sabhà Parva (Chapter 23, Verses 1, 2) Kimpuruùavarùa guarded by the sons of Druma is situated to the north of the Himàlayas facing the Dhavala mountain, and this country was once conquered by Arjuna.
     2) %<Other information.>%
     (i) Kimpuruùas were the sons of Pulaha Prajàpati. (âdi Parva, Chapter 66, Verse 8).
     (ii) They witnessed Agastya drinking up the ocean dry. (Vana Parva, Chapter 104, Verse 21).
     (iii) They guard the lotus ponds kept by Kubera to sport with his beloved ones. (Vana Parva, Chapter 15, Verse 9).
     (iv) In his conflict with Ràvaõa, Kubera left behind him Laïkà and his Puùpaka Vimàna, escaped towards the north and settled down on mount Gandhamàdana with the help of the Kimpuruùas. (Vana Parva, Chapter 275, Verse 33).
     (v) Yakùa women were their mothers. (øànti Parva, Chapter 207, Verse 25).
     (vi) They were present at the a÷vamedha of Yudhiùñhira. (A÷vamedha Parva, Chapter 88, Verse 37).
     (vii) øuka Brahmarùi reached Bhàrata, crossing Kimpuruùavarùa. (øànti Parva, Chapter 325).

#<KINDAMA># A great sage. Once sage Kindama and his wife were roaming in the forest in the form of deer. While hunting, King Pàõóu discharged his arrow against the he-deer. It assumed its original form as sage Kindama and told the King that it was wrong on his part to have hit him (the sage) while he was engaged in love play. "I am dying, but in future if you physically contact your wife you too will die." After saying so the sage fell down dead. Pàõóu could never have children of his own from his wives due to this curse. He forgot all about the curse once, embraced Màdrã and fell down dead. (âdi Parva, Chapter 117).

#<KINDâNA (M)># A sacred place in Kurukùetra. A holy dip here is productive of innumerable auspicious results.

#<KINDATTAKæPA># A holy pond. He who sows gingelly seeds in the pond is redeemed from the three èõas (debts) i.e. èùi-èõa Pitç-èõa and Deva-çõa. The first is to be redeemed by Brahmacarya (celibacy). the second by house-holder's life and the third by yaj¤as. (Vana Parva, Chapter 88).

#<KI¥JAPYA># A particular holy place in Kurukùetra. A bath here is productive of innumerable auspicious results.

#<KIðKAöA># A King born in the lunar dynasty. Namroci, Kiïkaõa and Vçùõi were the three sons of King Mahàbhoja. (Bhàgavata, 9th Skandha).

#<KIðKARA I># A Ràkùasa. øakti, the son of Vasiùñha and King Kalmàùapàda of the solar dynasty once quarrelled with each other, and the King cursed and turned øakti into a Ràkùasa. At this juncture Vi÷vàmitra invoked Kiïkara, a Ràkùasa attendant of his, into the body of Kalmàùapàda, and induced by Kiïkara, Kalmàùapàda killed all the sons of Vasiùñha. (âdi Parva, Chapter 175).

#<KIðKARA II># Name of Kàla's stick. It is with this stick that Kàla kills living beings. "Like Kàla who holds the stick Kiïkara." (Karõa Parva, Chapter 56, Verse 122).

#<KIðKARA (S)># A race of Ràkùasas. After building the palace at Indraprastha for the Pàõóavas Mayàsura put 8000 Kiïkaras for guarding the palace (Sabhà Parva, Chapter 3). These guards were able to remove the palace from one place to another. Yudhiùñhira, who started for the north to collect money is said to have met the Kiïkaras on the Himàlayas. (A÷vamedhika Parva, Chapter 65, Verse 6).

#<KIðKIöäKâøRAMA># A holy place. A bath here will lift one to heaven. (Anu÷àsana Parva, Chapter 25, Verse 23).

#<KINNARA(S)># A sect of Devas all of whom hold Vãõàs in their hands. (Agni Puràõa, Chapter 51).

#<KIRâTA># An urban region in ancient India. (Bhãùma Parva, Chapter 2, Verse 51).

#<KIRâTâRJUNäYA># During the life in exile in the forest of the Pàõóavas, Arjuna performed penance to propitiate øiva in the Himàlayas. Disguised as a forest-hunter øiva appeared on the scene and tested Arjuna's valour. Arjuna won in the test and was presented the Pà÷upatàstra by øiva. The story is told in Chapter 167 of the Vana Parva. (See under Arjuna).

#<KIRäòä I># A warrior of Skanda deva. (øalya Parva, Chapter 45, Verse 71).

#<KIRäòä II># A synonym of Arjuna. (See under Arjuna).

#<KIRMäRA># A fierce Ràkùasa, brother of Baka and friend of Hióimba. Having heard about the death of Baka at the hands of Bhãma, Kirmãra who was living in Kàmyaka forest planned a revenge against Bhãma. After being defeated in the game of dice the Pàõóavas came to the forest, and they confronted Kirmãra. In the duel with Bhãma, Kirmãra fell down dead. (Vana Parva, Chapter 11).

#<KäRTI I># Daughter of øuka Brahmarùi, son of Vyàsa. øuka wedded Pãvarã, the beautiful daughter of the Pitçs. Four sons named Kçùõa, Gauraprabha, Bhåri and Deva÷ruta and a daughter Kãrti were born to øuka and Pãvarã. Kãrti was wedded by Prince Aõu, son of King Vibhrama, and a son called Brahmadatta was born to them, who grew up to become a great scholar and an ascetic. On the advice of Nàrada, King Brahmadatta ultimately abdicated the throne in favour of his son, performed penance at Badaryà÷rama and attained salvation. (Devã Bhàgavata, 1st Skandha).

#<KäRTI II># A daughter of Dakùaprajàpati. Svàyambhuva Manu wedded his own sister øataråpà, and to them were born two sons called Priyavrata and Uttànapàda and two daughters called Prasåti and âkåti. Dakùaprajàpati married Prasåti, and they had twenty-four daughters who were: øraddhà, Lakùmã, Dhçti, Tuùñi, Medhà, Puùñi, Kriyà, Buddhi, Lajjà, Vapus, øànti, Siddhi, Kãrti, Khyàti, Satã, Sambhåti, Smçti, Prãti, Kùamà, Sannati, Anasåya, ærjà, Svàhà, and Svadhà. The first thirteen of the above twentyfive girls were married by Dharmadeva. The other eleven girls were married respectively by Bhçgu, øiva, Marãci, Aïgiras, Pulastya, Pulaha, Kratu, Atri, Vasiùñha, Agni and Pitçs. (Viùõu Puràõa, Part 1, Chapter 7).

#<KäRTI III># The Devã who is the basis and cause of all fame and reputation. (Vana Parva, Chapter 37, Verse 38).

#<KäRTIDHARMA># A Kùatriya hero, who was a supporter of Dharmaputra. (Droõa Parva, Chapter 158, Verse 39).

#<KäRTIMâN I># The first son born to Vasudeva and Devakã. As a celestial voice had warned Kaüsa that the eighth son of Devakã would kill him he had ordered that every child born to her should be taken to him. Accordingly the first-born son of Devakã was taken to him, but was returned to the parents as Kaüsa thought that he was not his enemy. He was brought up under the name Kãrtimàn. Afterwards Nàrada visited Kaüsa and explained to him about his former birth, the object of Kçùõa's incarnation etc. This information so angered Kaüsa that he got Vasudeva and Devakã chained in prison. Moreover he brought back the first-born son of Devakã and dashed him to death on a stone. Thus ended the life of Kãrtimàn.

#<KäRTIMâN II># Mahàviùõu mentally created a son called Virajas, and Kãrtimàn was his son. A son called Kardama was born to Kãrtimàn. (øànti Parva, Chapter 59, Verse 90).

#<KäRTIMâN III># A Vi÷vadeva (universal deva). (Anu÷àsana Parva, Chapter 91, Verse 31).

#<KäRTIMUKHA># A øiva gaõa born out of the matted hair of øiva with three faces, three tails, three legs and seven hands. The Lord at first asked him to live on corpses, but later on, in appreciation of his valour granted him the boon that if anyone saw the Lord without thinking first about Kãrtimukha, he would meet with his down-fall. (Padma Puràõa, Uttara Khaõóa, Chapter 50).

#<KäRTISENA># Son of the brother of the Nàga chief Vàsuki. He made a love-marriage with ørutàrthà daughter of a brahmin, and a child was born to them. (Kathàsaritsàgara, Kathàpãñhakalambaka).

#<KäRTISENâ># A heroine who has firmly established her reputation in Sanskrit literature. An exceptionally good woman, Kãrtisenà was the daughter of a merchant called Dhanapàla in Pàñalãputra, and was married by another merchant called Devasena. Once Devasena left the country for purposes of trade, and during his absence from home the mother-in-law of Kãrtisenà shut her up in a dark room. But, with the help of an iron rod, which fortunately came to her hands she made a hole in the room at night, and through it escaped from captivity. Hungry and thirsty, Kãrtisenà travelled a long distance in the forest, and at night climbed a tree and rested thereon. Presently a Ràkùasa woman with her children came to the foot of the tree.
     During this period the King of Vasudattapura was suffering from pain in the head because a bug entered his ear and multiplied there in numbers. All the physicians gave up the case as incurable. But, the Ràkùasã at the foot of the tree advised the following cure for the King's illness to her children:--"Anoint the King's head with ghee and make him lie in the sun at noon. After that insert a small tube into his ear, and keep the other end of the tube in a pot full of water. Then the bugs will come out from the ear into the water, and the King will be cured of his illness.
     Kãrtisenà, who heard this medical advice from her seat on top of the tree disguised herself as a physician, went to the palace and cured the King of his troubles. In her disguise, she continued to live in the palace as a friend of the King. Shortly, her husband Devasena, came there and they were happily reunited. The King gave them costly presents. (Kathàsaritsàgara, Madanama¤jukàlambaka, Taraïga 3).

#<KIúKINDHâ># An ancient kingdom of the monkeys in South India. This kingdom is mentioned both in the Ràmàyaõa and the Mahàbhàrata. During the Ràmàyaõa period a monkey King called èkùaràja was the ruler of Kiùkindhà. He was childless.
     Once upon a time a son called Bàli was born to Aruõãdevã by Indra, and another son called Sugrãva was born to her by Sårya. (See under Aruõa). Both the boys were brought up in the â÷rama of sage Gautama. When they grew up, Indra handed them over to èkùaràja, and thus Bàli and Sugrãva came to Kiskindhà. After the death of èkùaràja, Bàli became King of Kiùkindhà and Sugrãva lived in the service of his brother. At that time there was a very mighty Asura called Dundubhi. Finding no one fit to fight with, he challenged Varuõa. Varuõa directed him to Himavàn, whose peaks he rent asunder, and played with. Then Himavàn told Dundubhi that he was of a peaceful nature and that Bàli would be a match for him (Dundubhi). Accordingly Dundubhi fought with Bàli and got killed. Bàli cast away the corpse of Dundubhi. The blood oozing out from the nose of Dundubhi fell on the body of sage Mataïga who was engaged in penance on the peak èùyamåka. Bymeans of his divine powers, the sage found out the origin of the blood contaminating his body, and cursed that Bàli would die the moment he set foot on the mountain.
     Dundubhi's son Màyàvã was enraged at the death of his father. He went to Kiùkindhà to take revenge on Bàli, but got defeated by the latter in fighting. Màyàvã took to his heels; Bàli followed him, and Sugrãva followed his brother. Màyàvã took refuge in a cave followed by Bàli, and Sugrãva waited at the mouth of cave. Even after one year neither Bàli nor Màyàvã emerged out of the cave, but Sugrãva saw blood coming out of the cave and heard Màyàvã roaring. Taking it for granted that Bàli was killed, Sugrãva closed the mouth of the cave, returned to Kiùkindhà, and at the instance of his subjects assumed kingship.
     But, Bàli forced open the cave, hurried back to his kingdom, and interpreting the action of Sugrãva as one purposely done to usurp the throne, drove Sugrãva away and took for himself Sugrãva's wife. Thus Bàli became again King of Kiùkindhà.
     There is a mountain called "Bàli-kerà-mala"--mountain prohibited to Bàli--in the eastern region of the former princely kingdom of Travancore. Is it in any way connected with èùyamåkàcala?
     Sugrãva founded a new kingdom at èùyamåka mountain. Mainda, Dvivida, Hanåmàn and Jàmbavàn were the ministers of Sugrãva. It was while Sugrãva was thus living on èùyamåkàcala that Ràma and Lakùmaõa came that way in the course of their search for Sãtà. In accordance with the agreement made between Sugrãva and Ràma, the latter killed Bàli and crowned Sugrãva as the King of Kiùkindhà. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, and Mahàbhàrata, Vana Parva, Chapter 280).
     During the triumphal tour of Sahadeva in the South he fought against Kiùkindhà, and after seven days' fighting the monkeys saw Sahadeva off with a present of costly gems.
     "Sahadeva fought against the monkey chiefs like Mainda, Dvivida etc. for seven days, but neither of them got exhausted, and the monkey chiefs, with affection and gratitude asked Sahadeva to depart with gems." (Sabhà Parva, Chapter 31).
     During this period nothing was heard of Sugrãva, Hanåmàn and Jàmbavàn in Kiùkindhà. Might be Sugrãva was no more. Hanåmàn, after the death of ørã Ràma, lived in Gandhamàdana in Kimpuruùavarùa. (Bhàrata and Bhàgavata, 10th Skandha). From the story of Prasena it may be seen that Jàmbavan left Kiùkindhà and lived in another cave with his sons and other relations. It was the other two ministers of Sugrãva, Mainda and Dvivida, who were ruling Kiùkindhà when Sahadeva went there. The power and prestige of Kiùkindhà had begun to set by then, and in course of time Kiùkindhà ceased to exist but in name.

#<KIúKINDHâGUHâ># A mountainous region in Dhavaó district in South India. Certain scholars hold the view that this was the actual Kiùkindhà.

#<KäòAKA># A King born from an aspect of the Asura called Krodhava÷a. (âdi Parva, Chapter 67, Verse 60).

#<KITAVA(S)># An ancient tribe of people. They once visited Yudhiùñhira with many presents. (Sabhà Parva, Chapter 51, Verse 12).

#<KOHALA># A Brahmin scholar. It is stated in Mahàbhàrata, âdi Parva, Chapter 53, Stanza 4, that this Brahmin was present at the 'Sarpa Sattra' (sacrifice to kill serpents) of Janamejaya. Once Bhagãratha gave this hermit as alms one lakh of cows with calves. (M.B. Anu÷àsana Parva, Chapter 138, Stanza 27).

#<KOKA># (Cakravàka bird). Ruddy Goose. To know the Puràõic story about the origin of this bird (Ruddy goose) see under 'Arayanna' (Swan).

#<KOKâMUKHA># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 153, that those who bathe in this holy bath will get the faculty of remembering their previous births.

#<KOKANADA I># A Kùatriya King of ancient India. It is mentioned in Mahàbhàrata, Sabhà Parva, that at the time of the regional conquest of Arjuna, this King fell at his feet and sought refuge.

#<KOKANADA II># A warrior of Skanda. (M.B. Sabhà Parva, Chapter 27).

#<KOKAVAKA># A country in ancient India. (M.B. Bhãùma Parva, Chapter 9).

#<KOKILA># See under ôiõóika.

#<KOKILAKA># A warrior of Skanda. (Mahàbhàrata, øalya Parva, Chapter 45, Stanza 73).

#<KOLAGIRI># A mountain of South India. (Mahàbhàrata Sabhà Parva). Sahadeva conquered the people of this mountain.

#<KOLâHALA A># famous Asura. In the battle between the Devas and the Asuras carried on by Subrahmaõya, this Asura confronted Màlyavàn and was killed. (Padma Puràõa; Part IV, Chapter 13).

#<KOLASAVRæPA># (KOLATTUNâôU). After the decline of the second Cera empire in Kerala, several royal families such as Perumpañappu, Neóuvirippu, Kolasvaråpa, Veõàñu etc. came into power. Some details regarding the family of Kolasvaråpa are given below.
     In 'Kerala Màhàtmya', it is given that Para÷uràma had made a Soma-Kùatriya, as King of Cirakkal or Kolattunàóu. According to 'Keralotpatti' it was Ceramàn Perumàl who did this. Logan says that Kolasvaråpa came into being from the children born to the last Perumàl of the Veõàñu family. In the edicts Vãraràghavapaññaya or Jåta÷àsana no mention is made about Kolattunàóu. Both the families of Veõàñu and Kolattunàóu, from very early times had observed the customary rites of taint, pollution, defilement etc. It is said in 'Keralamàhàtmya' that Para÷uràma had enthroned the sons of two sisters in both the kingdoms. But no documents are available to prove that there was any connection between the two families till the 5th century M.E. (Malayàlam Era). i.e. 14th century A.D. See under Kollavarùa.

#<KOLIKA (KOKILA)># This is the name of a rat. Kokila is a character in the story known as Bióàlopàkhyàna, told by Nàrada to Dhçtaràùñra. Once a cat began to perform penance holding up both of its hands, on the bank of the Gaïgà. After a long time birds and rats began to come very close to it believing that it would not hurt them. They made the cat their leader. The wicked cat daily ate a rat secretly. Thus the body of the cat grew stronger day by day and there appeared a steady decrease in the number of the rats. Among them there was a wise rat called Kokila. He understood the deceit played by the cat. So proclaiming independence he and his fellows ran away and saved themselves. (M.B. Udyoga Parva, Chapter 160).

#<KOLISARPA># A tribe. Formerly this tribe was of Kùatriya Caste. A Brahmin once cursed them and made them øådras. (M.B. Anu÷àsana Parva, Chapter 33, Stanza 22).

#<KOLLAGIREYA># An ancient country in South India. It is stated in Mahàbhàrata, A÷vamedha Parva, Chapter 83, that Arjuna conquered this country.

#<KOLLAVARúA># (MALAYâLAM ERA). Several opinions have been brought forward about the starting of the Malayàlam Era. There is great controversy as to the causes of starting this new era. The opinion of øaïkuõõi Menon is as follows. The King Udayamàrtaõóavarmà called together at Quilon, an assembly of the learned men and astronomers of the time, in Kalivarùa 3926 (A.D. 825) and made astronomical researches and taking into account the movements and positions of the various planets in the solar system, started a new era beginning with the month of Ciïïam (August-September). This new era commenced on the 15th of August 825 A.D. All the learned men and scholars of the time welcomed this Malayàlam era. The neighbouring kingdoms also recognized this new era. Reckoning of dates based on this Malayàlam Era is seen in the 'Madura and Tinnevelly Stone-edicts and copper edicts.' On the fifth day of Ciïïaü of the first year of M.E., five royal families of Travancore met together and took a decision that the festival days of the temples should be reckoned according to the Malayàlam Era. The controversy is not about the starting of the new Era, but the reasons for starting the new era.
     Logan says that the Malayàlam Era was started in commemoration of the conversion of Ceramàn Perumàl to Islam and his pilgrimage to Mecca. But there is impropriety in thinking that the Hindu subjects of a King would commemorate the conversion of their King into Islam religion. Some say that the new era was started to commemorate the erection of a øaivite temple. Another argument is that a new era was started in memory of the exhortation of ørã øaïkaràcàrya to the Brahmins of Quilon, to do away with the irregularities seen in the Hindu religion. The period of øaïkaràcàrya has not yet been decided definitely. The opinion accepted by scholars on this subject is that of K.B. Pathak, according to whom øaïkaràcàrya lived from 787 to 819 A.D. If this is accepted as true, the exhortation made in 825 A.D. should be by somebody else and the Malayàlam Era should have been established for some ot her reasons.
     Another opinion is that the new era was established to commemorate the independence given to the two Kolattiri Kings (North and South) by the Perumàl. The North Kolattiri family should have begun the new era on the first day of Kanni (the second month) and the South Kolattiri family on the first day of Ciïïaü (the first month). (Because in Malabar area, the era commences on the first day of Kanni.). Another opinion that is prevalent is that Kollavarùa was started to commemorate the erection of the two towns of Quilon (North and South). But even two centuries before A.D. 825 the town of South Quilon had become famous. So it is an objection to this argument. Some are of opinion that a new era was started in commemoration of øaïkaravijaya (the victory of øaïkara) due to the fact that the Brahmins of the north and the south alike accepted the teachings of øaïkaràcàrya. But it is difficult to believe that the northerners and the southerners accepted the teachings of øaïkaràcàrya on a particular date and issued a declaration to that effect and started a new era. Some connect the starting of the New Era with the 'Tiruvoõam' a grand festival of the Malayàlees. But it cannot be believed that a national festival was started by a single man. According to Logan it would appear that the grand festival of Tiruvoõam was started to commemorate the journey of Perumàl to Mecca. But the conversion episode is more likely to be considered as a blasphemy and the Kings and people of Malayàla land are not likely to commemorate it. Prof. Sundaran Pillai has cut all the arguments given above and brought forward a new theory. His inference is that the new Era is the transformation of an old era known as Saptarùivatsara (year of the seven sages) or øàstrasaüvatsara (scientific year) which prevailed throughout India and is still in force in Ka÷mãra. In A.D. 897 Saptarùi-Vatsara was 4972 and it was known as merely 72, and that if all the hundreds are taken away, the remaining figure will be the same as that of the Kollavarùa. That is, at the expiry of each century the Saptarùivatsara begins as one, two and so on. But the Saptarùivatsara begins in the month of Meñam (9th month) whereas Kollavarùa begins in Ciïïam. He explains this difference also. His opinion is that the Nambåtiri Brahmins took some time to reach the country of Malayàla from North Indian countries and they had been using their Saptarùivatsara up to the time of their arrival in Malayàla and after their arrival they adopted some slight modifications in the era according to the requirements of the new settlement, and renewed the Saptarùivatsara. Gopala lyer, the great exponent of the Vedànta philosophy, says as follows about Kollavarùa in his 'Chronology of Ancient India': "Kaliyuga and Kollavarùa commenced in B.C. 1176." But Kollavarùa is divided into groups of recurring thousands. This has a close connection with Saptarùi Vatsara, which also might have commenced in B.C. 1176. The year mentioned above completed 2000 by A.D. 824. The third recurring thousand begins in A.D. 825, under the name Kollavarùa.
     Princent, Buchanan and Burnell are the three memorable western scholars who have expressed their opinions about Kollavarùa. Pçincent connected Kollavarùa with Para÷uràma. Buchanan said that the Malayàlees have a recurring of every millennium. Burnell has stated in his book "South Indian Paleography", that the theory of recurring Millennium is wrong.
     An astronomer who was a contemporary of the King who established the Malayàlam era has stated in his work called 'øaïkaranàràyaõãya' (a manuscript in Palm leaves) that an astronomical movement was reckoned and a new era was started at Quilon. This palm leaf manuscript is kept in the Manuscripts Library at Trivandrum.

#<KOðKAöA># An ancient country of South India. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 60).

#<KOPAVEGA># A hermit. This hermit had served Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Stanza 16).

#<KOúâ># A river. It is stated in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 27, that the water of this river was used for drinking by the ancient people of Bhàrata.

#<KOøAKâRA># See under Ni÷àkara II.

#<KOSALA I># The King and the people of the country of Kosala are called by the name Kosala.

#<KOSALA II># One of the wrestlers of Kaüsa. The famous wrestlers of Kaüsa were Càõåra, Muùñika, Kåña, øala, Kosala and others.

#<KOSALA>#
     1) %<General information.>% A wealthy and prosperous country on the banks of the river Sarayå. Ayodhyà was the Capital of this kingdom. This city was built by Manu, the father of Ikùvàku. This city was twelve yojanas long with a breadth of three yojanas. It is understood from Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 5 that during the time of Da÷aratha this city was modified to such an extent as to be on a par with any modern city.
     2) %<Other details.>% (1) Bhãmasena once conquered Uttara Kosala (north Kosala). (M.B. Sabhà Parva, Chapter 30).
     (2) Sahadeva during his regional conquest, subdued Dakùiõa Kosala (South Kosala). (M.B. Sabhà Parva, Chapter 31, Stanza 12).
     (3) ørã Kçùõa once conquered the country of Kosala. (M.B. Droõa Parva, Chapter 21, Stanza 15).
     (4) Abhimanyu, the son of Arjuna, killed the King of Kosala in the battle of Bhàrata.
     (5) Karõa once conquered this country for Duryodhana. (M.B. Karõa Parva, Chapter 8, Stanza 19).
     (6) During the time of the battle of Bhàrata a King named Kùemadar÷ã ruled over Kosala. (M.B. øànti Parva, Chapter 82, Stanza 6).
     (7) At the time of the Svayaüvara (marriage) of Ambà, Bhãùma defeated the King of Kosala. (M.B. Anu÷àsana Parva, Chapter 44, Stanza 38).
     (8) Arjuna who led the horse for sacrifice conquered the country of Kosala. (M.B. A÷vamedha Parva, Chapter 83).
     (9) Those who bathe in the holy bath of èùabha tãrtha in Kosala, will obtain the fruits of giving one thousand cows as alms. (M.B. Vana Parva, Chapter 85, Stanza 10).

#<KOøALA (S)># The Kùatriyas of the country of Ko÷ala. These Ko÷alas once fled to the southern countries fearing Jaràsandha. (M.B. Sabhà Parva, Chapter 14, Stanza 27).

#<KOúòHAVâN># A mountain. It is stated in Mahàbhàrata, A÷vamedha Parva, Chapter 43 that this mountain was the overlord of many other mountains.

#<KOòARâ># An attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 14).

#<KOòARAKA># A serpent born in the family of Ka÷yapa. (M.B. Udyoga Parva, Chapter 103, Stanza 12).

#<KOòIKâSYA># (KOòIKA). A King who was the follower of Jayadrat a. While the Pàõóavas were living in the Kàmyaka forest once they went out leaving Pà¤càlã alone in the hut. At that time Jayadratha the King of Sindhu, the son of Vçddhakùatra came there and saw Pà¤càlã. He sent his follower Koñikàsya to entice Pà¤càlã, who did not succumb to temptation. At last Jayadratha carried Pà¤càlã away by force. This Koñikàsya was the son of Suratha and was the King of Trigarta (M.B. Vana Parva, Chapter 265).

#<KOòILIðGA># This word was added to the names of the members of the Koñuïïallur royal family. Especially, Ku¤jikuññan Tampuràn is denoted by the name 'Kotiliïge÷var' in some of his poetic works. The word 'Koñiliïga' is the Sanskrit form of the Dravidian word Koñuïïallår. This city was the Capital of the Cera Kings.

#<KOòäøA># A serpent born in the family of Vàsuki. (M.B. âdi Parva, Chapter 57, Stanza 5).

#<KOòITäRTHA># A holy bath. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 82, that those who bathe in this holy bath will get the fruits of performing the horse sacrifice.

#<KOòòUVâ># (Yawning, Gape). In Devã Bhàgavata, Skandha 6, there is a story explaining how the living beings began to awn. After getting boons from Brahmà, Vçttràsura swallowed Indra. The Devas were filled with fea and approaching Brhaspati they represented their grievance. According to the instruction of Bçhaspati the Devas caused Vçttràsura to gape. After opening the mouth he found it difficult to shut, and the mouth remained open. In the meanwhile Indra jumped out of Vçtra through the mouth. Gape came into existence from that time. (For details see under the word Vçtra.

#<KRAMAJIT># A Kùatriya King who was a constant follower of Dharmaputra. (M.B. Sabhà Parva, Chapter 4, Stanza 28).

#<KRAMAPA># A son born to Pulaha by his wife Kùamà. Kramapa had a brother named Sahiùõu. (Agni Puràõa Chapter 20).

#<KRAMAPâòHA># A method of teaching the Vedas. It is due to the insistence on strict adherence to this method of teaching that even after thousands of years variations have not crept into the original texts of the Vedas which form the earliest literature. There is a portion called 'word study' (Pada Pàñha) in the Vedas (the scripture). Every word in the Veda is separated from its prefixes and suffixes. The second step is Kramapàñha or the study of joining prefixes and suffixes to each word got by the first step. Next step is Jañàpàñha in which words are combined with their prefixes and suffixes. To guard against the creeping in of mistakes in this step, the next step which is known as Ghanapàñha is taught. In this step the first step of Padapàñha and the second step of Krama pàñha are mixed together and intermingled from beginning to end and end to beginning. There are rules to make combined words by using prefixes and suffixes. These rules are called Pràti÷àkhya. Because the Vedas are taught in this way with so much attention and care, their texts have never been subjected to changes and variations.

#<KRATHA I># A Kùatriya King. He was the rebirth of an Asura called Krodhava÷a. (M.B. âdi Parva, Chapter 67, Stanza 61). See under Jyàmagha.

#<KRATHA II># A King defeated by Bhãmasena during his regional conquest. (M.B. Sabhà Parva, Chapter 30, Stanza 7).

#<KRATHA III># A hermit. In Mahàbhàrata, Udyoga-Parva, Chapter 83, Stanza 27 it is stated that this hermit visited ørã Kçùõa on his way to Hastinàpura.

#<KRATHA IV># There was a warrior named Kratha on the side of the Kauravas. (M.B. Droõa Parva, Chapter 120, Stanza 10).

#<KRATHA V># A warrior of Skandadeva. (M.B. øalya Parva, Chapter 45, Stanza 70).

#<KRATHA VI># A Yakùa. (Demi-God). When Garuóa reached the world of Devas he had to fight with this Yakùa. (M.B. âdi Parva, Chapter 32, Stanza 18).

#<KRATHA VII># An Asura (demon). It is stated in Mahàbhàrata, âdi Parva, Chapter 67 Stanza 57 that this Asura was born as King Såryàkùa on the earth in his re-birth.

#<KRATHA VIII># Name of a son of Dhçtaràùñra. (M.B. âdi Parva, Chapter 116, Stanza 11).

#<KRâTHA I># A f mous King in Ancient India. The following details about this King are found found in the Mahàbhàrata.
     (1) He was the rebirth of an Asura called Ràhu, the son of Siühikà. (M.B. âdi Parva, Chapter 67, Stanza 40).
     (2) Kràtha attended the Svayaüvara (marriage) of Draupadã. (M.B. âdi Parva, Chapter 186, Stanza 15).
     (3) ørã Kçùõa defeated Kràtha at the city of Jàruthi. (M.B. Vana Parva, Chapter 12, Stanza 30).
     (4) In the battle of Bhàrata this King attacked Abhimanyu. (M.B. Droõa Parva, Chapter 46, Stanza 26).
     (5) In the battle of Bhàrata Kràtha killed the prince of Kaliïga, and a King from the mountain killed Kràtha. (M.B. Karõa Parva, Chapter 85, Stanza 15).

#<KRâTHA II># A King of the Puru dynasty. (M.B. âdi Parva Chapter 94, Stanza 58).

#<KRâTHA III># A captain of the army of monkeys. (M.B. Vana Parva, Chapter 283, Stanza 19).

#<KRâTHA IV># A warrior of Skanda. (M.B. øalya Parva, Chapter 45, Stanza 70).

#<KRâTHA V># A famous serpent. At the time of the death of Balabhadra this serpent came there to lead his soul to Pàtàla (nether world). (M.B. Mausala Parva, Chapter 4, Stanza 16).

#<KRâTHA(M)># An ancient country in India. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 21 that Bhãùmaka the King of Vidarbha had conquered this country.

#<KRATU>#
     1) %<General information.>% One of the six mental sons of Brahmà. Marãci, Aïgiras, Atri, Pulastya, Pulaha and Kratu were the mental sons of Brahmà. (M.B. âdi Parva, Chapter 65). Kratu is described as one of the 21 Prajàpatis (lords of emanation).
     2) %<Some details.>% (1) It is stated in Mahàbhàrata, âdi Parva, Chapter 65, Stanza 9, that the hermits called Bàlakhilyas were the sons of Kratu.
     (2) Kratu was present at the birth-celebration of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 52).
     (3) Kratu came to save the Ràkùasas from the Ràkùasa sattra, (A great sacrificial fire meant for the Ràkùasas (giants) to jump into and die by themselves) performed by the hermit Parà÷ara. (M.B. âdi Parva, Chapter 189, Stanza 9).
     (4) Kratu was a luminary in the councils of Brahmà and Indra. (M.B. Sabhà Parva, Chapter 7, Stanza 17).
     (5) Kratu was present at the Birth celebration of Skandadeva. (M.B. øalya Parva, Chapter 45, Stanza 10).
     (6) There is a group of hermits called 'Citra÷ikhaõóins, of which Kratu is a member. (M.B. øànti Parva, Chapter 335, Stanza 27).
     (7) By the blessings of øiva, Kratu got a thousand sons. (M.B. Anu÷àsana Parva, Chapter 14, Stanza 87).
     (8) Kratu went to visit Bhãùma who was lying on the bed of arrows awaiting death in the beginning of Uttaràyaõa of the year. (M.B. Anu÷àsana Parva, Chapter 26, Stanza 4).

#<KRAU¥CA I># An Asura. In Vàmana Puràõa, Chapter 57 it is mentioned that this Asura was killed by Subrahmaõya.

#<KRAU¥CA II># A mountain. There is a story about this mountain. Long ago there lived an Asura named Krau¤ca. He was leading a wicked life and was haughty and arrogant. Once Agastya went to Kailàsa and worshipped øiva. Kàverãdevã also was standing close by, worshipping øiva. God øiva appeared before Agastya and told him that he might ask for any boon. He requested for the power to push down Vindhya by kicking and to establish a holy Tãrtha (bath) on the earth. øiva granted the boons. For making the tãrtha øiva turned Kàverã into a river and placed her in the water-pot of Agastya. As Agastya was returning from Kailàsa with Kàverã in his water-pot, Krau¤ca the Asura took the shape of a mountain and hindered his way. The Asura caused a heavy rain too. Agastya wandered through the forest without finding the path for days. At last he realized the cause. He took a few drops of water from his waterpot and with chanting of Mantras and meditation threw the drops at the Asura with the curse that he would stand there for ever as a mountain. He said that he would be liberated from the curse when pierced by the arrow of Subrahmaõya, the son of øiva. From that day onwards Krau¤ca the Asura had been standing there as a mountain. That mountain was called 'The mountain of Krau¤ca.' (Skanda Puràõa, Asura Kàõóa).
     There is another statement in Harivaü÷a, Chapter 18, that the mountain Krau¤ca was the son of the mountain Mainàka, the son of Menà.
     Subrahmaõya fought a terrible battle with the Asuras. Many died. Bàõàsura, the son of Mahàbali, fled from the battlefield and hid himself inside the mountain Krau¤ca. Subrahmaõya cleft the mountain into two with the arrow given by Agni (Fire-god). Thus Krau¤càsura was liberated from the curse. (M.B. øalya Parva, Chapter 46).
     In 'Meghadåta' Kàlidàsa mentions about the cleavage in the mountain Krau¤ca. In Mahàbhàrata, Vana Parva, Chapter 225, Stanza 33, mention is made that through this cleavage swans and vultures fly to Mahàmeru. (For the story of how Para÷uràma cleft the Krau¤ca mountain see under Para÷uràma).

#<KRAU¥CA III># (A kind of snipe). A bird.

#<KRAU¥CADVäPA># (ISLAND OF KRAU¥CA). One of the Saptadvãpas (seven islands). The seven islands are Jambådvãpa, Plakùadvãpa, øàlmalãdvãpa, Ku÷advãpa, Krau¤cadvãpa, øàkadvãpa and Puùkaradvãpa. (Devã Bhàgavata Skandha 8). Krau¤cadvãpa is described as follows in Mahàbhàrata, Bhãùma Parva, Chapter 12:--In this island there are the mountains Krau¤ca, Vàmanaka, Andhakàra, Mainàka, Govinda, Nibióa, and Viùkambha. The various countries in this island are Ku÷ala, Manonuga, Uùõa, Pràvaraka, Andhakàraka, Munide÷a, Dundubhisvana etc.

#<KRAUýCANIúæDANA># A holy place on the banks of river Sarasvatã. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 160 that he who bathes in this place would get a Vimàna.

#<KRAU¥CAPADä># A holy place. He who makes oblations of balls of boiled rice in this place will obtain remission of sin of Brahmahatyà (sin incurred by killing a Brahmin). (M.B. Anu÷àsana Parva, Chapter 25, Stanza 42).

#<KRAU¥CâRUöAVYæHA># Another name of Krau¤cavyåha (strategic disposition of an army). Dhçùñadyumna formed the Krau¤càruõavyåha. (Mahàbhàrata, Bhãùma Parva, Chapter 50).

#<KRAU¥CAVYæHA># A strategic formation of the army in the shape of Krau¤ca bird (snipe). In the battle of Bhàrata, Bhãùma made the formation of Krau¤ca. (M.B. Bhãùma Parva, Chapter 75). The Krau¤ca disposition has eight strategical positions, the face, eyes, head, neck, stomach, left flank, right flank and thighs. In the disposition formed by Bhãùma, Droõa stood at the face, A÷vatthàmà and Kçpa stood at the eyes, Hàrdikya at the head and øårasena at the neck. The King of Pràgjyotiùa stood at the stomach of the formation. The Tuùàras, Yavanas, øakas and Cåpuvas guarded the right flank. øçtàyus and Bhåri÷ravas kept the thighs.

#<KRAU¥Cä># A daughter born to Ka÷yapaprajàpati by his wife Tàmrà the daughter of Dakùa. Five daughters, Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã were born of Tàmrà. From Krau¤cã, were born the owls, the Bhàsas from Bhàsã, the hawks and vultures from øyenã, the swans and ruddy geese from Dhçtaràùñrã and Narà, the mother of Vinatà from øukã. (Vàlmãki Ràmàyaõa, Sarga 14).

#<KRAVYâDA (S)># A particular group of the Manes or the deified ancestors that receive the souls of the deceased. Mention is made about the Kravyàdas in Mahàbhàrata, øànti Parva, Chapter 269, Stanza 15.

#<KRIYâ># One of the daughters of Dakùa. Dharmadeva married her and three sons Daõóa, Naya and Vinaya were born to him of Kriyà. (Viùõu Puràõa, Aü÷a I, Chapter 7).

#<KèKAöEYU># (KAKúEYU). One of the ten sons whom King Raudrà÷va of the Puru dynasty begot of the Apsaras called Mi÷rake÷ã. (âdi Parva, Chapter 94, Verse 10).

#<KèMI I># A King of the royal dynasty of Aïga. King U÷ãnara had five wives named Nçgà, Narà, Kçmã, Da÷à and Dçùadvatã, and of them were born respectively the sons Nçga, Nara, Kçmi, Suvrata and øibi. (Agni Puràõa, Chapter 227).

#<KèMä II># A wife of U÷ãnara. (See under Kçmi I).

#<KèMI III># A Kùatriya dynasty. (Udyoga Parva, Chapter 74, Verse 13).

#<KèMI IV># A river. (Bhãùma Parva, Chapter 9, Verse 17).

#<KèMIBHOJANA(M)># One of the twentyeight hells. (See Naraka under Kàla I).

#<KèMILA># A king born in the Puru dynasty. There was a king in the dynasty called Bàhyà÷va, who had five sons called Sç¤jaya, Bçhadiùu, Mukula, Kçmila and Yavãnara. In later years they became famous as Pà¤càlas. (Agni Puràõa, Chapter 278).

#<KèMäøA># A hell known as Kçmibhojana also. (See under Kàla I.)

#<KRODHA I># A famous Asura born to Ka÷yapa by his wife Kàlà. (M.B. âdi Parva, Chapter 65, Stanza 35).

#<KRODHA II># It is stated in Bhàgavata that Krodha was born from the eye-brow of Brahmà. There is a story about this Krodha in the 'Jaimini-A÷vamedha Parva'.
     Once, while the hermit Jamadagni was performing sacrificial offerings to the Manes, Krodha came there and secretly put poison in the pudding prepared from the milk of the sacrificial cow. Even though the hermit knew this he did not get angry. Seeing this, Krodha became afraid of the hermit and approaching him said "Oh, hermit! I thought that the Bhàrgavas (those born of the family of Bhçgu) would get angry quickly. Now I understand that it is wrong." Jamadagni pardoned him and said: "But you have to appease the anger of the Manes". The Manes cursed him that he would have to take birth as a mongoose. But he was given remissiom that he would be liberated from the curse, when he narrated the story of the Brahmin U¤cchavçtti at the palace of Dharma in the presence of ørã Kçùõa. Thus Krodha regained his former form.

#<KRODHAHANTâ># A famous Asura. He was born to Prajàpati Ka÷yapa by his wife Kàlà. The notorious Vçtràsura was the brother of Krodhahantà. (M.B. âdi Parva, Chapter 65).

#<KRODHANâ># An attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 6)

#<KRODHANA># A hermit of great importance in the palace of Indra. (Mahàbhàrata, Sabhà Parva, Chapter 7, Stanza 11).

#<KRODHAøATRU># A famous Asura who was born to Prajàpati Ka÷yapa of his wife Kàlà. (M.B. âdi Parva, Chapter 65, Stanza 35).

#<KRODHAVARDHANA># An Asura. In Mahàbhàrata, âdi Parva, Chapter 67, Stanza 46, it is mentioned that in later ages this Asura was reborn under the name Daõóadhara.

#<KRODHAVAøA># A follower of Indrajit. In the battle between Ràvaõa and ørã Ràma this Asura made himself invisible and attacked the monkeys. By the help of Vibhãùaõa, who was an expert in the art of vanishing, the monkeys killed Krodhava÷a in the battle. (M.B. Vana Parva, Chapter 269).

#<KRODHAVAøâ># Wife of Prajàpati Ka÷yapa. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14). The Asuras who were born to Krodhava÷à are also called Krodhava÷as. Most of these Krodhava÷as were employed to guard the lotus-lake of Kubera. (M.B. Vana Parva, Chapter 154). Bhãmasena once entered the lotus-lake of Kubera and plucked the "Saugandhika" flower. The Krodhava÷as ran to Kubera to inform him of this theft. It is stated in Mahàbhàrata, Vana Parva, Chapter 285, Stanza 2 that these Krodhava÷as were present in the army of Ràvaõa.

#<KROøANâ># A female attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 17).

#<KROúòâ># A son of Yadu. Sahasrada, Payoda, Kroùñà, Nãla and âjika were the five sons of Yadu. (Harivaü÷a, Chapter 38).

#<KèPA I># A King in ancient India. He never ate flesh. (Anu÷àsana Parva, Chapter 115, Verse 64).

#<KèPA II># (KèPâCâRYA).
     1). %<Genealogy.>% Descended from Viùõu thus: Brahmà-Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Puru--Janamejaya--Pràcinvàn--Pravãra--Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti--Rahovàdã--Raudrà÷va--Matinàra--Santurodha--Duùyanta--Bharata--Suhotà--Gala--Garda--Suketu--Bçhatkùetra--Hasti--Ajamãóha--Nãla--øànti--Su÷ànti--Puruja--Arka--Bhavyà÷va--Pà¤càla--Mudgala. A daughter called Ahalyà was born to Mudgala. Maharùi Gautama married her. To Gautama was born øatànanda, to him Satyadhçti, to him øaradvàn and to øaradvàn was born Kçpàcàrya. The Puràõas refer to the generation preceding Gautama only in the maternal line. It is said in verse 2, Chapter 130 of the âdi Parva, that øaradvàn was the son of Gautama. According to Agni Puràõa, Bhàgavata etc. øaradvàn, father of Kçpa was the son of the great-grand son of Gautama and grandson of øatànanda. (Agni Puràõa, Chapter 278).
     2) %<Birth of Kçpa.>% Though born in a family of Sages øaradvàn evinced more interest in Dhanurveda. He performed penance in the forest, with bow and arrows deposited by his side. As his penance gathered intensity the Devas got alarmed. To break his penance Indra deputed the Devatà called Jànapadã to the earth and she appeared before øaradvàn and danced, dressed only in one piece of cloth. Emission occurred to him. But, wisdom dawned on him immediately and leaving behind him the bow, arrows and deer skin he quitted the place.
     The semen discharged by him fell on the arrow which broke into two giving birth to a male child and a female one.
     3) %<Kçpa in the Palace.>% One of the attendants of King øantanu, who had come to the forest to hunt, saw the children and took them to the King. The King felt Kçpà (pity) for them and brought them up in the palace and as they were thus brought up due to his Kçpà they came to be called Kçpa and Kçpã. (âdi Parva, Chapter 130).
     4) %<Kçpa's mastery of Dhanurveda.>% While living in the forest engaged in penance øaradvàn, with his divine power understood that the two children forsaken by him were growing up in the palace. He went to the palace and told the king details about the children. He also lived there in secret and taught Kçpa everything contained in the four branches of Dhanurveda and the various usages in archery. Gradually Kçpa became an àcàrya (master) in Dhanurveda. Not only the Pàõóavas the Kauravas, the Yàdavas and the Vçùõis but also kings, who came from various regions of the country learned archery at the feet of Kçpa. (âdi Parva, Chapter 130, Verse 23).
     5) %<Kçpa at the trial of skill in archery of the Kauravas and the Pàõóavas.>% When the training of the Kauravas and the Pàõóavas in archery was over a test was arranged for them. Spectators crowded to see it. Droõa, Kçpa, Somadatta, Bàlhãka, Bhãùma and Vidura and other great ones took their seats in the stadium. Arjuna and Karõa entered the arena for contest when Kçpa intervened and said that Arjuna was the youngest son of Kuntã but Karõa should specify his parentage. At this Karõa stood stunned, and it was then that Duryodhana declared Karõa to be the King of Aïga. (âdi Parva, Chapter 136).
     6) %<Activities of Kçpa upto the great war.>% (i) He attended the Ràjasåya yaj¤a of Yudhiùñhira. (Sabhà Parva, Chapter 34, Verse 8).
     There he acted as the custodian of money and distributed dakùiõàs (monetary presents). (Sabhà Parva, Chapter 35, Verse 7).
     (ii) It was he who instructed the spies deputed by Duryodhana as to how to detect the Pàõóavas during their life incognito. (Viràña Parva, Chapter 29). He also detailed to Duryodhana the various aspects of politics.
     (iii) Kçpa once told Duryodhana that he was powerful enough to annihilate the Pàõóava army within two months. (Viràña Parva, Chapter 193).
     7) %<Kçpa in the war.>% (i) On the first day of the war he fought with Bçhatkùetra. (Bhãùma Parva, Chapter 45).
     (ii) In the fight with Cekitàna he fell down and fainted. (Bhãùma Parva, Chapter 84, Verse 31).
     (iii) He wounded Sàtyaki. (Bhãùma Parva, Chapter 101, Verse 40).
     (iv) Fought a duel with Sahadeva. (Bhãùma Parva, Chapter 110, Verse 12).
     (v) He fought with Arjuna and Bhãma. (Bhãùma Parva, Chapter 113, Verse 114).
     (vi) Fought with Dhçùñaketu. (Droõa Parva, Chapter 14, Verse 33).
     (vii) Fought with Vàrdhakùemi. (Droõa Parva, Chapter 25, Verse 41).
     (viii) His flag floated in the air and could be seen from anywhere in the battlefield. (Droõa Parva, Chapter 105).
     (ix) He killed the body-guards of Abhimanyu. (Droõa Parva, Chapter 42, Verse 38).
     (x) Fighting with Arjuna he fainted and fell down. (Droõa Parva, Chapter 147 Verse 9).
     (xi) During the fight he ridiculed Karõa. (Droõa Parva, Chapter 158, Verse 13).
     (xii) He advised A÷vatthàmà to prevent Duryodhana from confronting Arjuna. (Droõa Parva, Chapter 150, Verse 77).
     (xiii) In the battle that ensued he defeated øikhaõóã. (Droõa Parva Chapter 169, Verse 39).
     (xiv) When Droõa fell down dead he fled from the battle-field. (Droõa Parva, Chapter 193, Verse 12).
     (xv) He was defeated by Sàtyaki. (Droõa Parva, Chapter 20 Verse 53).
     (xvi) He killed Suketu, son of Citraketu. (Karõa Parva, Chapter 54, Verse 28).
     (xvii) Defeated Yudhàmanyu. (Karõa Parva, Chapter 61, Verse 55).
     (xviii) He killed the Kalinda prince. (Karõa Parva, Chapter 85, Verse 6).
     (xix) He advised Karõa to enter into a compromise with the Pàõóavas. (øalya Parva, Chapter 4).
     (xx) He ran away from the battlefield to Dvaipàyana lake (øalya Parva, Chapter 30, Verse 9).
     (xxi) Yudhiùñhira came to the lake with an army and Kçpa ran away from there. (øalya Parva, Chapter 30, Verse 60).
     (xxii) He appointed A÷vatthàmà chief of the army on the suggestion of Duryodhana. (øalya Parva, Chapter 65, Verse 43).
     (xxiii) He fought during the night along with A÷vatthàmà. (Sauptika Parva, Chapter 5, Verse 35).
     (xxiv) He killed the soldiers who ran away from the Pàõóava camp. (Sauptika Parva, Chapter 8, Verse 106).
     (xxv) He set fire to the camp of the Pàõóavas. (Sauptika Parva, Chapter 8, Verse 109).
     (xxvi) He cried at the pitiable condition of Duryodhana. (Sauptika Parva, Chapter 9, Verse 10).
     (xxvii) He went to Hastinàpura after telling Dhçtaràùñra and Gàndhàrã that both the Kauravas and the Pàõóavas would be ruined. (Strã Parva, Chapter 11, Verse 21).
     8) %<End of Kçpa.>% The great war ended. Duryodhana and others were killed and, when Dhçtaràùñra left for the forest with Gàndhàrã, Kçpa desired to accompany them. But, Dhçtaràùñra did not permit it. Yudhiùñhira, as advised by Dhçtaràùñra, put up Kçpa with him. (â÷ramavàsika Parva, Chapter 16, Verse 5). Before the Pàõóavas set out on their great journey Yudhiùñhira appointed Kçpa as the preceptor of Parãkùit, the son of Arjuna. (Mahàprasthàna Parva, Chapter 1, Verse 4).
     During his last days Kçpa went into the forest for penance and there he breathed his last. (øànti Parva, Chapter 296, Verse 14).
     9) %<Synonyms for Kçpa.>% âcàrya, âcàryasattama, Bharatàcàrya. Brahmarùi, øàradvata, øàradvataputra, Gautama, Kçpa.

#<KèPä># (See Para 2 under Kçpa II). %<Later history.>% Kçpã was brought up in the palace of King øantanu. She was duly married by Droõàcàrya and a son called A÷vatthàmà was born to them. (âdi Parva, Chapter 130). Kçpã lamented very much over the death of Droõa in the great war. (Strã Parva, Chapter 23, Verse 33).
     The terms øàradvatã and Gautamã are used as synonyms of Kçpã in the Mahàbhàrata.

#<KèøA># I. A friend of sage øçïgã. Since Kç÷a underwent a lot of sacrifices for the protection of dharma (righteousness) his body became very Kç÷a (lean). Hence he was called Kç÷a. It was Kç÷a, who told øçïgã about King Parãkùit who had once thrown a dead snake round his (øçïgã's) father's neck. (âdi Parva, Chapters 41 and 42).

#<KèøA II># A prominent serpent born in the Airàvata family. The serpent was reduced to ashes at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 11).

#<KèøA III># A great sage endowed with divine powers. He was also present in the company of sages who visited Bhãùma on his arrow-bed. (Anu÷àsana Parva, Chapter 26, Verse 7).

#<KèøADRATHA># Son of Titikùa, brother of the famous emperor øibi. (Bhàgavata, 9th Skandha).

@<[Page 420a]>@

#<KèøAKA># A nàga born in the Ka÷yapa dynasty. (Udyogaparva, Chapter 106, Verse 15).

#<KèøâNU># The sage who stood guard over Soma at the Yaj¤a conducted by sage Kutsa. (ègveda, Maõóala 1, Anuvàka 16, Såkta 112).

#<KèøâøVA I># The Prajàpati called Kç÷à÷va married Jayà and Suprabhà the daughters of Dakùaprajàpati and to both were born fifty sons each. All the sons were really arrows called Saühàra. Vi÷vàmitra, by the power of penance made these hundred sons (arrows) of Kç÷à÷va his own. It was these arrows, which Vi÷vàmitra gave to ørã Ràma and Lakùmaõa. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Cantos 21 and 26).

#<KèøâøVA II># A king of the solar dynasty. (Bhàgavata, 9th Skandha).

#<KèøâøVA III># A King who served Yama in his court. (Sabhà Parva, Chapter 8, Verse 17).
     Once he came down to earth in Indra's Vimàna to witness Arjuna, in the company of Uttara, the Viràña prince, fight during the lifting of cows. (Sabhà Parva, Chapter 56).

#<KèúEYU># A King born in the Puru dynasty. (See under PURUVAýøA).

#<KèúäVALA># An ancient sage who lived in Indra's court. (Sabhà Parva, Chapter 7, Verse 13).

#<KèúöA># (øRä KèúöA). Born in the Yàdava dynasty as the son of Vasudeva and Devakã, ørã Kçùõa was the ninth of the ten incarnations of Mahàviùõu.
     1) %<Genealogy.>% Descended from Viùõu thus:--Brahmà -Atri--Candra--Badha--Puråravas--âyus--Nahuùa---Yayàti--Yadu--Sahasrajit--øatajit--Hehaya--Dharma--Kunti--Bhadrasena--Dhanaka--Kçtavãrya --Kàrtavãryàrjuna--Jayadhvaja--Tàlajaïgha--Vãtihotra--Ananta--Durjaya--Yudhàjit--øini--Satyaka--Sàtyaki (Yuyudhàna)--Jaya--Kuõi--Anamitra--Pç÷ni--Citraratha--Vióåratha--øåra--øinibhoja--Hçdãka--øårasena--Vasudeva--ørã Kçùõa.
     Ten sons called Vasudeva, Devabhàga, Deva÷ravas, ânaka, Sç¤jaya, Kàkànãka, øyàmaka, Vatsa, Kàvåka and Vasu were born to King øårasena by his wife Màriùà. Of those ten sons Vasudeva married Devakã, the sister of Kaüsa. He had also a second wife called Rohiõã and she was the mother of Balabhadraràma.
     2) %<ørã Kçùõa's former births.>% Owing to a curse of Varuõa, Ka÷yapaprajàpati was born on earth as Vasudeva and his (Ka÷yapa) wives Aditi and Surasà were born as Devakã and Rohiõã. (See under Ka÷yapa and Aditi). Like this ørã Kçùõa also had previous births. Once upon a time from the heart of Brahmà was born the Prajàpati called Dharma, who was very truthful and wedded to righteous living according to the injunctions of the Vedas. He wedded the ten daughters of Dakùaprajàpati, and four sons called Hari, Kçùõa Nara and Nàràyaõa were born to him. Hari and Kçùõa turned out to be great Yogins, and Nara and Nàràyaõa ascetics. Naranàràyaõas performed penance to please Brahmà for a thousand years at Badarikà÷rama in the valley of the Himàlayas. Celestial women, whom Indra had deputed to break their penance, approached them and requested them to take them (celestial women) as their wives. Ascetic Nàràyaõa who got angry at the celestial women's request was about to curse them when sage Nara intervened and pacified him. Then sage Nàràyaõa told them thus:--"You must protect my Vrata (penance) in this life. In that case, in the next birth I shall satisfy your desire. In the 28th Dvàparayuga I will be incarnating on earth on behalf of the Devas. Then you also may be born as princesses. I shall incarnate as Kçùõa in the Yadu dynasty and marry all of you. (Bhàgavata, 4th Skandha).
     Accordingly sage Nàràyaõa was born as ørã Kçùõa in the Yadu dynasty, and sage Nara was born as Arjuna to be his companion.
     The curse of Bhçgu the great sage also contributed to Mahàviùõu's incarnating himself as ørã Kçùõa. Once in a war which lasted for 100 years between the Devas and the Asuras most of the latter were killed. Then øukra, preceptor of the Asuras went to Mount Kailàsa to secure exceptional weapons, and the Asuras took refuge under Kàvyamàtà, the mother of øukra. Devendra sought Mahàviùõu's aid, and he cut off Kàvyamàtà's head with his Cakra (discus). Bhçgu was enraged at this killing of a woman. He cursed that Mahàviùõu should be born as man. Owing to various reasons like the above Mahàviùõu happened to be born as man in the Yàdava dynasty, as the son of Vasudeva. (Devã Bhàgavata, 5th Skandha).
     3) %<Vasudeva's wedding.>% To øårasena, the Yàdava King of Mathuràpurã was born a son called Vasudeva, and Devakã was born as the grand-daughter of Devaka, the brother of Ugrasena, another Yàdava King. Devakã was the sister of Kaüsa. Devakã was given in marriage to Vasudeva with a dowry of twelve bhàras (a particular weight) of gold and a chariot. Kaüsa acted as charioteer in the wedding procession during which a celestial voice addressed Kaüsa as follows:-'Asyàþ tvàm aùñamagarbho hantà' (Her eighth son will kill you). As soon as he heard the celestial voice Kaüsa stood up in the chariot ablaze with rage. He caught hold of Devakã by her hair and raised his sword to cut her throat. All the conciliatory words of Vasudeva failed to pacify Kaüsa. Then Vasudeva promised to hand over to Kaüsa all the children born to Devakã immediately after their birth. Accordingly Kaüsa left them alone.
     4) %<First-born son of Vasudeva.>% The first-born child of Vasudeva was duly handed over to Kaüsa. But, he returned the child to its parents as, according to the celestial voice the first-born child was not to be his enemy. Vasudeva and Devakã brought it up under the name Kãrtimàn. On one of those days Nàrada visited Kaüsa and told him about his previous life, the object of Kçùõa's incarnation etc. Then it was that Kaüsa realised how fatal to him was the existence of Vasudeva and Devakã, and he hurried up to them and killed the child by dashing its head against a rock. He also kept them chained in prison.
     5) %<Kaüsa's excitement.>% The information imparted by Nàrada upset Kaüsa much. He shut his father Ugrasena in prison and himself became King. He deputed Asuras like Pralamba, Càõåra, Tçõàvarta, Muùñika, Ariùña, Ke÷ã, Dhenuka, Agha, Vivida and Påtanà to harass the Yàdavas, the Andhakas and the Vçùõis. After the death of Kãrtimàn, Devakã, in the prison, delivered five sons. (See under Kaüsa. Para 2 for the previous history of the first six sons of Devakã). Kaüsa killed all the five children also as soon as they were born.
     6) %<Birth of ørã Kçùõa.>% The Asuras killed in the old Devàsura war were later born as cruel and evil Kings on earth. The burden of such Kings having become too much for her, goddess Earth, in the guise of a cow complained about it to Brahmà who took her to øiva who too could not find a solution to the problem posed by Bhåmidevã. So, all of them accompanied by the Devas approached Mahàviùõu and prayed for the redress of their grievance. Mahàviùõu sent them back comforted by the assurance that he would be born as the son of Vasudeva and Devakã to solve the problem. He also arranged the Devas to be born as Gopas and the Apsarà women as Gopikàs on earth for his assistance.
     Devakã conceived for the 7th time, and it was an aspect of Ananta. Mahàviùõu instructed Màyàdevã thus: "You go to the earth and transfer the child in Devakã's womb to that of Rohiõã, the second wife of Vasudeva and after that, at the very time of my birth you should be born as daughter of Ya÷odà, wife of Nandagopa. You would be worshipped by the world in various names like Ambikà, Nàràyaõã, Caõóikà, Durgà, Bhadrakàlã etc. The child transferred by you to the womb of Rohiõã will become known as Saïkarùaõa, Balabhadra and Ràma.
     Accordingly Màyàdevã transferred the child in Devakã's womb to that of Rohiõã, and it was given out that the seventh child of Devakã was aborted in the womb. Devakã conceived for the eighth time, and on Aùñamã day in the month of Siüha (Leo, August-September) when the Bràhma stars were collected on the same day was ørã Kçùõa born. Mahàviùõu incarnated himself as Kçùõa with the conch, the discus, the club and the lotus flower in his four hands. Vasudeva saluted the marvellous child, and the chain that bound himself and Devakã broke asunder, and the new-born child spoke thus to Vasudeva:--"In Svàyambhuva Manvantara the Prajàpati called Sutapas with his wife Pç÷ni meditated upon me for 12,000 years, and when I appeared to them and asked them to choose any boon they prayed for my being born as their son. In the next life Sutapas was born as Ka÷yapa and Pç÷ni as Aditi, and I incarnated in the form of Vàmana (Dwarf) as their son. Afterwards Ka÷yapa and Aditi took various births, and I too took various births as their son. Now also, Ka÷yapa and Aditi, are born as Vasudeva and Devakã. Just at this time a daughter has been born to Nandagopa and Ya÷odà at Gokula. You shall take me over there and replace me with the child born at Gokula." After having told Vasudeva the above facts Kçùõa assumed the form of an ordinary child and lay by the side of its mother. At mid-night when the guards at the prison house were deep in sleep the doors of the prison opened by themselves. Vasudeva with the child Kçùõa, started for Gokula and on his way the river Yamunà changed its course for him to proceed. The doors of Ya÷odà's house were open. Owing to the divine prowess of Màyàdevã, the child of Ya÷odà, everybody in the house went into deep sleep. Vasudeva placed Kçùõa by the side of Y÷odaà and returned home with her child. As soon as he had thus returned the prison-guards woke up and reported to Kaüsa about the delivery of a child by Devakã. Kaüsa rushed to the house, caught hold of the child and was about to dash it against the rock when lo! the child slipped free of his hands and rose in the sky wherefrom it spoke as follows:--
     Oh! unrighteous and cruel Kaüsa! thy prowess is not to be exhibited against women. Thy killer is born on earth, and search for him everywhere. (øiva Puràõa, Chapter 1).
     7) %<Colour of ørã Kçùõa and Balabhadraràma.>% ørã Kçùõa was dark in colour and Balabhadra white. There is a story in the Mahàbhàrata to explain this difference in their colour. The Devas informed Mahàviùõu of their decision to incarnate themselves on earth for the annihilation of the evil and cruel people. Pleased at their decision Viùõu plucked from his head a black hair and also a white hair and threw them on the ground, and he said that the black hair would enter Devakã and be born as Kçùõa while the white one would enter Rohiõã and be born as Balabhadra. Accordingly Kçùõa became of the colour of the cloud (black) and Balabhadra white in colour. (âdi Parva, Chapter 199, Verse 31).
     8) %<The incidents during the childhood of ørã Kçùõa.>% (1) %<Påtanàmokùa (Salvation to Påtanà).>% Påtanà, a Ràkùasã and one of the assassins deputed by Kaüsa to search out and kill Kçùõa, went to Kçùõa's house disguised as a Gopa woman and fed him on her breasts. But the child extracted her life also with her breastmilk, and she assumed her original form and fell down dead.
     (2) %<øakañàsura killed.>% Kaüsa next deputed the Asura called øakaña to kill Kçùõa. He approached the sleeping Kçùõa in the form of a cart and raised great sound. Kçùõa jumped awake and kicked the cart into hundreds of pieces. (See under øakaña).
     (3) %<Killed Tçõàvartàsura.>% Tçõàvarta, son of Tàrakàsura, at the behest of Kaüsa went to Ambàói in an invisible (formless) manner. Ya÷odà was then breast-feeding child Kçùõa, and the child appeared to gradually increase in weight. Ya÷odà tried to lay the child on the bed, but had to lay him on the ground as it was too heavy for her to lift up to the bed. At once, Tçõàvarta, in the form of a whirl-wind, rose up to the sky carrying Kçùõa along with him. Ambàói (Gokula) was chokingly filled with clouds of dust; the Gopàlas cried out. But, ørã Kçùõa clasped round the Asura's neck and rested, and on account of the child's weight he could not rise any more. The child hardened its hands around the Asura's throat and he got killed and fell down with a thud on a rock. Ya÷odà hurriedly took the child in her hands and covered it with kisses. (See under Tçõàvarta).
     (4) %<Naming.>% During this period the famous sage Garga visited Kçùõa at Ambàói, and he informed Vasudeva and Devakã of the actual facts relating to Kçùõa. The son of Rohiõã was brought there, and the sage named him Ràma, and Ya÷odà's child Kçùõa, and blessed them. Thenceforth Ràma and Kçùõa grew up in Ambàói as the apple of the people's eyes. (See under Garga).
     (5) %<All the worlds in Kçùõa's mouth.>% The Gopikàs once saw Kçùõa eating mud and informed Ya÷odà of it, and she, in great anger, opened the child's mouth to look for the sand when she saw there all the worlds including herself and she closed her eyes in great alarm. (Bhàgavata 10th Skandha).
     (6) %<Kçùõa drags Ulåkhala. (Mortar).>% Ya÷odà was once breast-feeding Kçùõa when she noticed milk flowing out of the boiling pan, and she put the child on the floor and went to attend to the boiling milk. Angry at this Kçùõa broke the milk-pot by throwing a stone at it. Ya÷odà then tried to bind the child to the mortar with a cord. But, any number of cords could not reach round the child's waist. At this trouble of his mother Kçùõa decided to oblige her and then the first cord itself sufficed to bind him round the mortar. But, Kçùõa then began running, dragging the mortar behind him. Dragging the Ulåkhala behind him he passed through a narrow gap between two trees. The trees were shaken and at once the trees rose up in the sky as two Devas. The two trees were actually Nalakåbara and Maõigrãva, the sons of Vai÷ravaõa, both of whom had been cursed into the form of trees by Nàrada. (See under Nalakåbara).
     (7) %<Vatsàsura killed.>% ørã Kçùõa and Balabhadraràma were one day, engaged in sports along with the Gopàlas on the banks of river Kàlindã. At that time an Asura sent by Kaüsa got into the ranks of the cows disguised as a cow. ørã Kçùõa understood it; Balabhadra also pointed out the new 'cow' to him. Then Kçùõa leisurely went towards the herd of cattle, lifted the new 'cow' by its legs and tail and dashed it against a peepal tree. The peepal tree and the one next to it were broken, and thus ended the life of Vatsàsura.
     (8) %<Baka killed>% On another occasion Kaüsa deputed Bakàsura, brother of Påtanà to kill Kçùõa. He assumed the form of a bird, and lay there on the road with his fierce mouth wide open. The Gopàlas were terrorstricken. But, Kçùõa entered the cave-like mouth of the bird leaving his companions behind. The Asura closed his mouth, and the Gopàlas cried out in fear and agony. But, ørã Kçùõa stirred round and round within Baka's stomach and he was forced to vomit Kçùõa out. Along with Kçùõa he vomited blood and died. (See under Baka).
     (9) %<Killed Aghàsura.>% Aghàsura, brother of Baka and Påtanà, deputed by Kaüsa to kill Kçùõa assumed the form of a serpent and with its mouth opened like a cave lay on the road used by the Gopàlas. The stench that emanated from its mouth vitiated the atmosphere. The Gopàlas including Kçùõa and Balabhadra entered the serpent's mouth, and immediately its entire body shook and it vomited blood. Life escaped through its broken stomach. The Gopàlas came out of it and fell down unconscious. But, at the very sight of Kçùõa they regained consciousness. (See under Agha).
     (10) %<Brahmà placed in ridiculous situation.>% On another occasion Brahmà saw Mahàvisõu, in the assumed form of man, playing on the banks of the Kàlindã along with Balabhadra and his companions. To test whether God possessed powers in the assumed form of man also Brahmà carried away the cattle of the Gopàlas. The Gopàlas were naturally upset at the disappearance of their cows. After consoling them Kçùõa searched for the cattle on the heights of mount Govardhana and in the forest. But, the cattle were to be found nowhere, and when Kçùõa returned to the banks of the Kàlindã the Gopàlas too had disappeared. Divining the reason for the whole affair by his divine powers, Kçùõa created both the Gopàlas and the cows with his divine powers.
     One year passed by thus, and one day Kçùõa and his companions with their cattle went to the top of Govardhana. Brahmà was alarmed to find Kçùõa with the artificially created Gopàlas and the cattle, and while he was looking at them the colour of all of them began changing and within minutes they put on the form of Viùõu. Moreover, he saw another Brahmà and Brahmaloka. Upset and alarmed by the whole phenomenon he sang the praises of Mahàviùõu at which his illusion was lifted and he saw the actual Kçùõa, the Gopàlas and the cattle.
     (11) %<Dhenukàsura killed.>% There lived in the Kadalã forest on the banks of the Kàlindã an Asura called Dhenuka with his followers. The forest was thick with palm trees.
     Out of fear of the Asura nobody dared to travel in the forest. ørã Kçùõa and Balabhadra having heard the story about Dhenuka one day went to the forest with their companions. Balabhadra shook down a lot of the palm fruits, the Gopàlas loudly cheered him. The Asura rushed forth challenging them when Kçùõa and Balabhadra thrashed him to death.
     (12) %<Suppressed Kàliya.>% There lived in Kàlindã a fierce serpent called Kàliya with his wife and relations. The trees on the banks of the river were withered and had dried up on account of the poisonous breath emitted by the serpent. One day the Gopàlas and their cattle drank water in the Kàlindã and fell down dead. Then Kçùõa climbed a tree on the banks of the river and jumped into its waters and Kàliya rushed forward to him with his hoods spread out. Kçùõa stepped on the hoods and danced thereon. Kàliya vomited blood, got exhausted and prayed to Kçùõa for mercy. At the instance of Kçùõa the serpent with its family emigrated to the Ramaõaka island. (See under Kàliya).
     (13) %<Kçùõa swallows fire.>% When Kçùõa came out of the waters after having suppressed Kàliya and taking with him the gem presented by Kàliya, the Gopàlas covered Kçùõa with embraces. People of Ambàói came to the banks of the Kàlindã looking out for the children. As the sun had set by now the Yàdavas spent the night there, when a wild fire enveloped them, and they cried out to Kçùõa. Kçùõa swallowed the entire fire. (Bhàgavata, 10th Skandha).
     (14) %<Killed Pralamba.>% While the Gopàlas were playing once under the shade of a giant peepal tree called Bhàõóãraka an Asura known as Pralamba joined their games disguised as a Gopàla. Kçùõa and Balabhadra understood the trick. They made all the others take the following pledge, i.e. that all of them would beat one another, and the vanquished should carry about the victor on his head. The beating began, and the Gopa called ørãdàman defeated Kçùõa. Vçùabha defeated Bhadrasena and Balabhadra defeated Pralamba. According to the pledge ørã Kçùõa carried on his shoulders ørãdàman, Bhadrasena carried Vçùabha and Pralamba carried Balabhadra. But, Pralamba rose up to the skies with Balabhadra, who broke the former's head, and Pralamba fell down dead in his actual form as an Asura.
     (15) %<Again in wild fire.>% The Gopàlas were once again caught in wild fire at the Mu¤ja forest on the banks of the Kàlindã. They cried out in great fear when Kçùõa went to them and asked them to remain standing with eyes closed. They obeyed him, and he swallowed the fire as though it were nectar. The Gopàlas were astonished to find themselves safe when they opened their eyes. (Bhàgavata, 10th Skandha).
     (16) %<Blessed the wives of Brahmins.>% Kçùõa and his companions one day travelled a long way along the banks of the Kàlindã. They felt very hungry and Kçùõa advised them to request for food at brahmin houses. They begged for food the wives of brahmins, and the wives happy at Kçùõa's presence there, came with food. Kçùõa blessed them. (Bhàgavata, 10th Skandha).
     (17) %<Theft of clothes.>% Kçùõa once picked up the clothes of the Gopa women who were bathing in the Kàlindã and climbed to the top of a tree with the clothes and played on his flute. The Gopa women came out of the river and saluted Kçùõa with folded hands. He then returned the clothes to them. (Bhàgavata, 10th Skandha).
     (18) %<Mount Govardhana used as Umbrella.>% Indra is the rain-God. The people of Ambàói used to perform yaj¤a every year in favour of Indra for rain-fall. Kçùõa opposed the custom saying that Mount Govardhana was the house-hold deity of the people of Ambàói and it was enough for them to worship the mountain. The people of Ambàói, therefore, offered the Yaj¤a they had arranged that year for Indra to Govardhana. Angered at this Indra let loose heavy rains on Ambàói. Kçùõa uprooted and held Mount Govardhana like an umbrella lest the people should suffer from the heavy rains, and they took shelter under it. The rain did not stop even after seven days. Yet, due to Kçùõa's kindness the people did not suffer any hardships. Beaten at his own game, Indra sang the praises of Kçùõa. Devasurabhi (cow of the Devas) came and saluted Kçùõa and anointed him, as the Indra of the Gopàlas. The Devas addressed him 'Govinda' meaning, he who protects the cattle. (Bhàgavata, 10th Skandha).
     (19) %<Nandagopa abducted by Varuõa.>% Once after having observed Ekàda÷ãvrata Nanda bathed in the river Kàlindã. At the instance of Varuõa a Deva abducted and took him to the abode of Varuõa. People of Ambàói were distressed at the disappearance of Nandagopa. Kçùõa and Balabhadra dived into the Kàlindã and rose up at Varuõàlaya. Varuõa told them that he had abducted Nandagopa so that he might see Viùõu in person, and requested to be pardoned. Meanwhile the people of Ambàói, who came to Kàlindã saw all the worlds reflected in it. Kçùõa and Ràma returned to Ambàói with their father, Nandagopa. (Bhàgavata, 10th Skandha).
     (20) %<Ràsakrãóà.>% At the advent of the spring the melody of Kçùõa's flute rendered the Gopa women love-lorn. He went to Vçndàvana with his flute, and all the Gopa women, both married and unmarried followed him. Kçùõa made a futile attempt to send them back to their houses. But, the love-sick Gopa women did not. Suddenly Kçùõa disappeared from among them, and the Gopa women mad with love roamed about Vçndàvana with Ràdhà calling "O Kçùõa! Kçùõa!" Suddenly Kçùõa appeared before them. He entered the waters of the Kàlindã with them and satisfied them. ørã Kçùõa thus explained Bhaktiyoga to the world. (Bhàgavata, 10th Skandha).
     (21) %<Python swallowed Nandagopa.>% One day the Gopas performed Mahe÷vara Påjà (worship) in Devã forest, and they spent the night without going to sleep on the banks of the Kàlindã. A python from somewhere began swallowing Nandagopa. Though the Gopas tried their best the snake did not loosen its grip on Nandagopa. Then Kçùõa gave it a kick and the snake transformed itself into a Deva called Sudar÷ana. He was a Vidyàdhara, who had been converted into a python by the curse of sage Aïgiras. (See under Sudar÷ana).
     (22) %<Killed Ariùñàsura. (Vçùàsura).>% During this period Ariùñàsura, a follower of Kaüsa, came to Ambàói disguised as an ox, and people got terror-stricken at the sight of the fierce ox. Kçùõa engaged himself in a duel with the ox (Ariùña) and killed it. (See under Ariùña).
     (23) %<Killed Ke÷ã.>% Kaüsa then sent an Asura called Ke÷ã to Ambàói. He approached Kçùõa in the guise of a horse into whose mouth the latter thrust his hand, which began growing in size with the result that the Asura vomited blood and expired; Kçùõa got the name Ke÷ava as he killed Ke÷ã. (Bhàgavata, 10th Skandha).
     (24) %<Killed Vyomàsura.>% Vyomàsura, son of Mayàsura was the last of the Asuras deputed by Kaüsa to kill Kçùõa. He joined the company of the Gopas disguised as a goat. Kçùõa dragged him into a cave and killed him there. (Bhàgavata 10th Skandha).
     9) %<ørã Kçùõa quits Ambàói.>% When all the attempts of Kaüsa to do away with Kçùõa failed he resorted to another trick. Kaüsa invited ørã Kçùõa and Balabhadra, feigning great affection, to witness the dhanur yaj¤a (worshipping the bow) being held at Mathuràpurã, the capital of the country. The invitation was sent through Akråra, a great devotee of Kçùõa. He went to Ambàói with a chariot and delivered to Kçùõa and Balabhadra Kaüsa's invitation to them for the fourteen days'dhanur yaj¤a. The Gopas and Gopãs shed tears at the prospect of Kçùõa leaving Ambàói. But, Kçùõa and Balabhadra took leave of them and started for Mathuràpurã in the chariot brought by Akråra. On their way to Mathurà they bathed in the Kàlindã and when they dived in its waters Akråra saw the Vi÷varåpa (Cosmic form of Kçùõa). After the bath they continued their journey when Akråra informed Kçùõa in secret, about all the evil tactics of Kaüsa and requested him to kill the latter. (Bhàgavata, 10th Skandha).
     10). %<Ràma and Kçùõa in Mathuràpurã.>%
     (1) %<Rajakavadha (the washerman is slain).>% Ràma and Kçùõa duly reached Mathuràpurã, and in the evening they went out for a stroll in the city to view its beauties when they saw a washerman carrying the washed clothes of Kaüsa. They asked him for some of the clothes but the washerman not only refused them the clothes but also ridiculed them calling them cattle-breeders. ørã Kçùõa thrashed the washerman on the spot and distributed the clothes among the children who had gathered there, himself wearing a yellow cloth from the stock and giving a blue one to Balabhadra.
     (2) %<Ka¤cukakàra (tailor) given salvation.>% Next, they saw a tailor who used to stitch shirts, turbans etc. for Kaüsa. He presented costly shirts and turbans to Ràma and Kçùõa. Kçùõa gave him salvation and distributed the clothes to the Gopas with him.
     (3) %<Sudàman presents garlands.>% Then Kçùõa and Ràma entered the house of Sudàman who gave them each a garland. Kçùõa blessed him.
     (4) %<Straightened the hunch-back Trivakrà.>% Ràma and Kçùõa continued their walk when they saw a female hunch-back coming opposite to them with a beautiful vessel filled with aïgaràga (fragrant things like sandalwood, musk etc. reduced into a paste to be smeared on the body). She told them that she was the maid-inattendance of Kaüsa; her name was Trivakrà and the aïgaràga in the vessel was for the use of Kaüsa. She felt pure love for Kçùõa and gave him the aïgaràga along with the vessel. Ràma and Kçùõa smeared their bodies with it. Kçùõa stepped on her feet and with his right hand raised her chin upwards and she was cured of her hunch. Her love for Kçùõa knew no bounds and she begged him to spend the night in her house. Kçùõa promised to oblige her on another occasion and continued the walk.
     (5) %<Kçùõa broke the bow.>% Ràma and Kçùõa continued their walk into the Yaj¤a hall of Kaüsa. A big bow was seen there, and Kçùõa broke it with his left hand before the guards could approach him. With the broken pieces of the bow he killed the soldiers sent by Kaüsa to take him and Ràma into custody. They again continued their walk. The sun set, and though they lay down to sleep thoughts about the underhand dealings of Kaüsa kept them sleepless.
     (6) %<Kçùõa killed the fierce elephant.>% That night Kçùõa dreamt many an inauspicious dream. The next morning Kaüsa set up an arena for pugilistic combats. Yàdava chiefs like Nandagopa, many other important persons in Mathurà and Kaüsa took their seats on the dais. Famous pugilists like Càõåra, Muùñika, Kåña, øala and Kosala also entered the scene. Kaüsa had stationed a fierce elephant called Kuvalayàpãóa on the way Ràma and Kçùõa had to take to enter the arena for pugilistic competition. The mahout prompted the elephant to catch hold of Kçùõa, and in the fight that ensued with the animal Kçùõa killed it and gave one tusk of it to Ràma. Kçùõa beat the mahout also to death with the tusk. After this they entered the scene.
     (7) %<Kaüsa killed.>% The pugilistic competition started. Càõåra fought against Kçùõa and Muùñika against Ràma and both Càõåra and Muùñika were killed. Ràma and Kçùõa killed three other famous pugilists too, who confronted them following the death of Càõåra and Muùñika. Thereupon the remaining pugilists ran away into the forest. Kaüsa, burning with anger, jumped up from his seat roaring, "Annihilate the Gopàlas, kill Nandgopa, drown Ugrasena, the friend of our enemies, in the Kàlindã" etc. Responding to Kaüsa's war-cry ørã Kçùõa jumped into the former's sofa and pushed him down. Kçùõa jumped on to the back of Kaüsa and killed him. Balabhadra killed with his iron club the eight brothers of Kaüsa who rushed against Kçùõa. After consoling the women, who lamented over the death of Kaüsa and others ørã Kçùõa got their dead bodies duly cremated. Ràma and Kçùõa released Vasudeva and Devakã and Ugrasena immediately from prison. Ugrasena was crowned King of Mathurà.
     (8) %<Farewell to the people of Ambàói.>% Ràma and Kçùõa saluted Nandagopa and Ya÷odà, and entrusted to them their clothes and bows for safe custody. Then saying that they would return after strengthening the Yadu dynasty, Ràma and Kçùõa sent their parents and the other Gopas home. (Bhàgavata, 10th Skandha).
     11) %<Education of Ràma and Kçùõa.>% (1) After bidding adieu to the people of Ambàói, Vasudeva, on the advice of sage Garga sent Ràma and Kçùõa for their studies to the â÷rama of the great sage Sàndãpani. During their education at the â÷rama Kçùõa and Kucela became intimate friends. One day, at the instance of the wife of their preceptor, Kçùõa and Kucela went into the forest to gather firewood. In the heavy rain and storm that followed they lost their track and wandered about in the forest. The next day the preceptor brought them back from the forest. Kçùõa learned the sixty-four arts and dhanurveda (science of archery) at the feet of Sàndãpani. (Bhàrata, Southern Text, Page 802; Sabhà Parva, Chapter 38).
     (2) %<Gurudakùiõà (Preceptor's fees).>% When Ràma and Kçùõa completed their studies they asked the preceptor as to what he wanted by way of tuition fee, and the guru wanted to get back his son, who was, years ago, drowned in Prabhàsa tãrtha. Accordingly Ràma and Kçùõa went in their chariot to Varuõa at the sea coast. Varuõa told them that it was the Asura called Pa¤cajana, who lived in the sea in the form of a conch, who had killed their preceptor's son. ørã Kçùõa entered the sea and killed the Asura. But, the child was not to be seen inside the conch. Blowing this conch, which in later years became famous as Pà¤cajanya, Ràma and Kçùõa went to Yama's abode, who on being told about the object of their visit returned the child to Ràma and Kçùõa. They presented the child to their preceptor. He blessed them and they returned to Mathuràpurã.
     12) %<Upto Kçùõa's return to Dvàrakà.>%
     (1) %<Message through Uddhava.>% Ràma and Kçùõa who returned to Mathuràpurã after their studies at Sàndãpani's â÷rama thought about the people of Ambàói. It was a long time since they had heard about them. So Kçùõa sent a massage to Ambàói by his minister Uddhava. After duly delivering the message Uddhava stayed at Ambàói four or five months after which he returned to Mathurà with the presents given to Kçùõa by Nandagopa, Ya÷odà and the other Gopas. (2) %<Visited Trivakrà.>% Kçùõa had promised to visit the house of Trivakrà at the time he cured her of her hunch, and she had been for long awaiting Kçùõa. But only now he got the opportunity to fulfil his promise. He accepted her hospitality at her house and thus ended her grief.
     (3) %<Interested himself in the Pàõóavas.>% By this time Pàõóu had died. The Pàõóavas and Kuntã, sister of Kçùõa's father were living at Hastinàpura along with the Kauravas. They were victims to all sorts of miseries. Hearing about the sad plight of the Pàõóavas Kçùõa deputed Akråra to Hastinàpura to enquire about them. Kuntãdevã, with tears in her eyes, told Akråra about the injustice being done against the Pàõóavas by the Kauravas and the continuous attempts being made to kill Bhãma. Akråra visited important persons like Vidura, Dhçtaràùñra etc. Akråra exhorted Dhçtaràùñra, who had succeeded Pàõóu as King, to mete out equal justice to Kauravas as well as to the Pàõóavas. Akråra returned to Mathurà and gave a report to Kçùõa about his visit to the Pàõóavas.
     (4) %<The Jaràsandha war.>% Asti and Pràpti, wives of Kaüsa complained about the killing of their husband by Kçùõa to their father Jaràsandha, King of Magadha. Jaràsandha, aided by such famous Kings as Sàlva, Kaliïga, Cediràja, Dantavaktra and øi÷upàla besieged Mathuràpurã with a big army. Yàdava leaders like Kçùõa, Balabhadra, Uddhava, Akråra and Kçtavarman met the enemies in battle in which many kings got killed. Balabhadra met Jaràsandha in duel, but let him off on the request of Kçùõa. But, Jaràsandha, supported by Bàõàsura and others besieged Mathurà again and again. When Balabhadra attempted to kill Jaràsandha, a celestial voice declared that it was not possible for the former to kill Jaràsandha, and the war, therefore, ended for the time being.
     (5) %<Kçùõa and Balabhadra meet Para÷uràma.>% The continuous war with Jaràsandha reduced the financial resources of the Yàdavas and to replenish their treasury ørã Kçùõa and Balabhadra started for mount Gomantaka the repository of gems and on their way they saw Para÷uràma engaged in penance under a peepal tree. Para÷uràma told them that there was a kingdom at the foot of the Gomantaka called Karavãra ruled by King Sçgàlavàsudeva and advised them to kill him and collect enough money and gems. Kçùõa and Balabhadra did so and reached Pravarùaõagiri with money and gems so collected. There Garuóa brought back to Kçùõa his crown which had been, sometime back, stolen away by Bàõàsura. Kçùõa and Ràma returned to Mathuràpurã. Since Sçgàlavàsudeva had been killed by Kçùõa and Ràma, Jaràsandha attacked Mathuràpurã again, for the eighteenth time. Though during all the wars Jaràsandha was defeated, by that time the Yàdava power had been weakened much and so Kçùõa ultimately decided to leave Mathurà and found another kingdom somewhere else. Kçùõa had two reasons to come to this decision. Firstly, Jaràsandha was the father-in-law of his uncle Kaüsa. Next, it was Jaràsandha's object to conquer Mathuràpurã for Kaüsa's sons. Taking into consideration the above two objects of Jaràsandha, Kçùõa and Ràma voluntarily quitted Mathurà with the Yàdavas and went and lived in the city built for them by Vi÷vakarman on an island called Dvàrakà in the western sea. (See under Ku÷asthalã). (Bhàgavata, 10th Skandha).
     13) %<Kçùõa killed Kàlayavana.>% King Kàlayavana wanted to conquer Mathuràpurã for which purpose he performed penance and secured from øiva the boon that none of the Yàdavas would be able to kill him. Kçùõa had shifted to Dvàrakà, somewhat dejected by the thought that Kàlayavana could not be killed because of the protection accorded by øiva's boon.
     Another thing also happened at this juncture. King Mucukunda, son of Màndhàtà had on the request of Indra gone to Devaloka and defeated the Asuras in war. Indra asked him to choose his reward for this service and Mucukunda wanted to be shown a place for him to sleep as he had not slept for a long time. Indra, accordingly showed him a cave on earth and told him that he who disturbed him in sleep would be reduced to ashes by his very look. Mucukunda went to sleep in that cave.
     Kàlayavana approached Kçùõa to kill him and the latter, pretending to be in fear of Kàlayavana, ran before him. Kàlayavana followed Kçùõa, who entered the cave where Mucukunda was sleeping and he followed Kçùõa into the cave also. Kàlayavana, mistaking Mucukunda for Kçùõa, kicked him violently whereupon he jumped up from sleep and looked at Kàlayavana, who was reduced to ashes. Then Kçùõa appeared before Mucukunda. who praised the former. On the advice of Kçùõa he performed penance at Badarikà÷rama and attained salvation. (Bhàgavata, 10th Skandha).
     14) %<ørã Kçùõa escaped from fire.>% Balabhadra and Kçùõa started for Dvàrakà carrying all the riches of Kàlayavana. They met Jaràsandha on their way and took to their heels. Jaràsandha followed them to the heights of Mount Pravarùaõa where they disappeared. Jaràsandha set fire to the four sides of the mountain when Ràma and Kçùõa escaped secretly from the fire to Dvàrakà. Jaràsandha returned to Magadha believing that both his antagonists were burned to death. (Bhàgavata, 10th Skandha).
     15) %<Wedding of Ràma and Kçùõa.>%
     (1) %<Balabhadra-Revatã.>% Balabhadra married Revatã, daughter of King ânarta of Ku÷asthalã, former name of Dvàrakà.
     (2) %<Kçùõa-Rukmiõã.>% King Bhãùmaka of Vidarbha had five sons the eldest of whom was Rukmã. His sixth child was a daughter and she was named Rukmiõã. Stories about Kçùõa kindled in Rukmiõã love for him. Rukmã, who hated Kçùõa, wanted to give his sister in marriage to øi÷upàla. Rukmiõã sent through a brahmin a message about the affair to Dvàrakà. On the day of Rukmiõã's Svayaüvara Ràma and Kçùõa also went to Kuõóinapurã, capital of Vidarbha. and Kçùõa. in the presence of all Kings, carried Rukmiõã away in his chariot. The Kings who, under the leadership of Rukmã, attacked Kçùõa were routed. A son called Pradyumna was born to Kçùõa by Rukmiõã. (See under Pradyumna).
     (3) %<Kçùõa-Jàmbavatã.>% Prasena, brother of the Yàdava King Satràjit, went ahunting wearing on him the gem called Syamantaka presented to the latter by the Sungod. Jàmbavàn saw a lion carrying off the gem after killing Prasena. He killed the lion, recovered the gem from it and gave it to his children to play with. A rumour was spread that it was Kçùõa who had killed and stolen the gem. Kçùõa searched for the gem in the forest and found it out in the cave of Jàmbavàn. In the duel that ensued between Jàmbavàn and Kçùõa the former was defeated. He recognised Kçùõa to be the Lord, and presented Syamantaka and also his daughter Jàmbavatã to Kçùõa and Jàmbavatã thus became Kçùõa's wife. (See under Syamantaka).
     (4) %<ørã Kçùõa-Satyabhàmà.>% ørã Kçùõa returned Syamantaka to Satràjit and he, in return, gave his daughter Satyabhàmà in marriage to Kçùõa. Though Syamantaka was given to Kçùõa by way of dowry he did not accept it. (Bhàgavata, 10th Skandha).
     (5) %<ørã Kçùõa-Kàlindã.>% The happy news that the Pàõóavas had escaped from the lac palace and were living at Khàõóavaprastha took some time to reach Kçùõa, who had been pained to know that they were burned to death in the palace. As soon as Kçùõa knew that the Pàõóavas were safe at Khàõóavaprastha he went to them along with Yàdava chiefs like Sàtyaki and others. It was then that the fire-god Vahni, requested Arjuna for the Khàõóava forest for his food and Arjuna consented to it. It was Kçùõa who drove Arjuna's chariot in his fight with Indra at the burning of the forest by Agnideva. (See under Khàõóavadàha). Arjuna saved Maya from the Khàõóava fire and Maya, in return for the kindness, built a palace for the Pàõóavas at Indraprastha. Kçùõa also lived there for a few days. One day while Kçùõa was strolling on the banks of the Kàlindã in the company of Arjuna they saw a woman, who told them that her name was Kàlindã and that she would marry none but Kçùõa. Kçùõa then took her as his wife. (See under Kàlindã). After staying at Indraprastha for three or four months Kçùõa returned to Dvàrakà with Kàlindã. (Bhàgavata, 10th Skandha).
     (6) %<ørã Kçùõa-Mitravindà.>% The King of Avantã had married Ràjàdhidevã, sister of Kçùõa's father and they had two sons called Vinda and Anuvinda and a daughter Mitravindà, who had fixed in her mind Kçùõa as her husband. Kçùõa, who was present at her Svayaüvara carried her off on his chariot to Dvàrakà.
     (7) %<ørã Kçùõa-Satyà.>% King Nagnajit of Kosala, father of Satyà, had seven oxen like elephants in strength. The King proclaimed that his daughter would be married to the person who would tie down the oxen. Various Kings attempted the task but failed. Ultimately Arjuna and Kçùõa went to Kosala and Kçùõa assumed seven forms and tied down the oxen with cords. The seven oxen at once fell down. Kçùõa took Satyà for his wife.
     (8) %<ørã Kçùõa-Kaikeyã (Bhadrà).>% Kçùõa married Kaikeyã, the daughter of ørutakãrti, sister of Kçùõa's father.
     (9) %<ørã Kçùõa-Lakùmaõà.>% Lakùmaõà, daughter of King of Madra chose Kçùõa at her Svayaüvara and she became Kçùõa's wife.
     (10) %<Kçùõa-16000 women.>% Brahmà had given the boon to the 16000 daughters of Narakàsura in their previous birth that Viùõu would marry them in their next birth. While even the Devas were suffering on account of Narakàsura, ørã Kçùõa along with Satyabhàmà mounted Garuóa, went to Pràgjyotiùa, the kingdom of Narakàsura, defeated him in fight and released his 16000 daughters from captivity. He returned with them to Dvàrakà, assumed the guise of 16000 men and married those 16000 girls. He built a palace for each of his 16000 wives. (For details see under Narakàsura).
     16) %<Kçùõa's>% 16008 %<wives.>% The eight women, i.e. Rukmiõã, Jàmbavatã, Satyabhàmà, Kàlindã, Mitravindà, Satyà, Kaikeyã (Bhadrà) Lakùmaõà and the 16000 daughters of Narakàsura constituted Kçùõa's harem. (The 16000 daughters of Narakàsura are not mentioned by name in the Puràõas). (See under Sudattà and Ketumàn IV.)
     17) %<Gave Salvation to Ghaõñàkarõas.>% Ghaõña and Karõa were two demon brothers. Kçùõa met them at Badarikà÷rama where he had gone after his marriage with Rukmiõã, to perform penance to øiva for a child. Kçùõa offered salvation to the two demon brothers, Ghaõña and Karõa.
     18) %<Fight between Kçùõa and Arjuna.>% (See under Gàlava).
     19) %<Killed Muràsura.>% (See under Mura).
     20) %<Killed Narakàsura.>% (See under Naraka).
     21) %<Plucked away Pàrijàta.>% During the period when Narakàsura was having his own ways on the earth and when he took away by force Indra's royal umbrella and the ear-rings of Aditi, the Devamàtà, Indra sought Kçùõa's help to suppress the Asura. Kçùõa along with Satyabhàmà, mounted Garuóa, went and killed the Asura and restored the royal umbrella to Indra and the ear-rings to Aditi. On their way back home Kçùõa, as desired by Satyabhàmà, plucked by its roots the Pàrijàta from Devaloka at which Indra fought Kçùõa, but got defeated. The Pàrijàta was brought to Dvàrakà and planted in front of Satyabhàmà's palace. It is stated that Pàrijàta was thus brought and planted by Kçùõa to alleviate the grief caused to Satyabhàmà by the return by Kçùõa of Syamantaka to Satràjit. (Bhàgavata, 10th Skandha).
     22) %<Kçùõa's sons and grand-children.>% Ten sons were born to each of the eight chief wives--from Rukmiõã to Lakùmaõà--of Kçùõa. Names of the chief among those eighty sons are given below.
     (1) %<Of Rukmiõã-->% Pradyumna, Càrudekùõa, Sudekùõa, Càrudeha, Sucàru, Càrugupta, Bhadracàru, Càrucandra, Aticàru, Càru.
     (2) %<Of Jàmbavatã-->% Sàmba, Sumitra.
     (3) %<Of Satyabhàmà-->% Bhànu, Subhànu, Svarbhànu, Prabhànu, Bhànumàn, Candrabhànu, Bçhadbhànu, Havirbhànu, ørãbhànu, Pratibhànu.
     (4) %<Of Kàlindã-->% øruta.
     (5) %<Of Mitravindà-->% Vçkahaüsa.
     (6) %<Of Satyà-->% Bhànucandra.
     (7) %<Of Bhadrà-->% Saïgràmacitta.
     (8) %<Of Lakùmaõà-->% Praghoùa.
     A daughter called Rukmàvatã was born to Rukmã, brother of Rukmiõã. Pradyumna married Rukmàvatã and Aniruddha was their son. It was this Aniruddha, who wedded Uùà. Càrumatã, the daughter of Rukmiõã was married by the son of Kçtavarman (Bhàgavata, 10th Skandha).
     23) %<Kçùõa tested Rukmiõã>% While ørã Kçùõa was once having a chat with Rukmiõã he wanted to test her love for him. So he told her that he was penniless and helpless and was hiding from his enemies there at Dvàrakà and that he would only be really glad if she married some other powerful King. Kçùõa had not completed his sentences when Rukmiõã fell down unconscious. Kçùõa then consoled her. (Bhàgavata, 10th Skandha).
     24) %<Kçùõa fought with Bàõa.>% See under Bàõa
     25) %<Kçùõa killed Pauõóraka.>% See under Pauõóraka.
     26) %<Nçga given salvation.>% See under Nçga.
     27) %<ørãkçùõa blessed Pà¤càlã at the time of her Svayaüvara>% (See under Pà¤càlã).
     28) %<Subhadrà given in marriage to Arjuna.>% Arjuna had to go on a pilgrimage for one year as atonement for having got into the palace where Yudhiùñhira was spending the days with Pà¤càlã. It was during this period of his pilgrimage that Arjuna married Subhadrà, who was the younger sister of Kçùõa due to whose cleverness alone Arjuna got her as his wife. (For details see under Subhadrà).
     29) %<Kçùõa got the club called Kaumodakã and he saved Maya.>% See under Khàõóavadàha.
     30) %<Kçùõa with the Pàõóavas.>% The rest of Kçùõa's life was intimately connected with the history of the Pàõóavas. Important roles played by Kçùõa during the period up to the great war, are summarised below.
     (1) He conducted Yaj¤a continuously for many years for the protection of Dharma (righteousness). (Sabhà Parva, Chapter 8, Verse 16).
     (2) Permitted Yudhiùñhira to perform Ràjasåya yaj¤a. (Chapter 14, Sabhà Parva, M.B.).
     (3) Along with Bhãma and Arjuna, he went to Mathurà in the guise of a brahmin and killed Jaràsandha. (See under Jaràsandha).
     (4) He crowned Sahadeva, son of Jaràsandha, as King of Mathurà. (Sabhà Parva, Chapter 24, Verse 43).
     (5) He gave a lot of money as donation at the Ràjasåya Yaj¤a of Yudhiùñhira. (Sabhà Parva, Chapter 33, Verse 13).
     (6) He was presented with ear-rings by Bhåmidevã (goddess Earth). (Sabhà Parva, Page 808, Southern text).
     (7) He killed øi÷upàla. (See under øi÷upàla).
     (8) He made the clothes of Pà¤càlã unending when Duryodhana tried to strip her naked in the royal assembly. (See under Pà¤càlã).
     (9) He fought Sàlva and Saubha. (See under Sàlva and Saubha).
     (10) He once took Subhadrà and Arjuna to Dvàrakà. (Vana Parva, Chapter 22; Verses 47, 48).
     (11) He consoled the Pàõóavas at the Kàmyaka forest. (Vana Parva, Chapter 183, Verse 16).
     (12) He ate the bit of a leaf of greens from Pà¤càlã's vessel and was pleased with her. (See under Pà¤càlã).
     (13) Attended the wedding of Abhimanyu at Upaplavyanagara and gave a lot of money to Dharmaputra. (Viràña Parva, Chapter 72, Verse 24).
     (14) He sent to the court of King Viràña a messenger, who explained to him the corrupt ways of the Kauravas and the righteousness of the Pàõóavas. (Udyoga Parva, Chapter 1).
     31) %<Tested by Nàrada.>% Nàrada wanted to know how Kçùõa managed to satisfy all his 16008 wives. For this purpose he visited their houses and Nàrada was wonder-struck to find Kçùõa engaged in conversation with his wives in all the houses he visited. (Bhàgavata, 10th Skandha).
     32) %<Kçùõa blessed Kucela.>% See under Kucela.
     33) %<The story of Santànagopàlam.>% See para 7 (d) under Arjuna.
     34) %<Kçùõa feigned sleep.>% The Kauravas refused to part with half the kingdom to the Pàõóavas, who had returned from their exile in the forest. Both the sides began preparations for war. Duryodhana went to Dvàrakà to invite Kçùõa to his side, and seeing him at a distance Kçùõa feigned sleep and lay down there. Duryodhana occupied a stool at the head of Kçùõa's bed. Arjuna, who also came to seek his help, stood with folded hands at Kçùõa's feet. It was Arjuna whom Kçùõa first saw on waking up. But Duryodhana told him that it was he who had come first. Kçùõa was in a fix, and he had to promise to help both the sides. He promised his entire army to one side and his personal help, himself without any weapons with him, to the other side, and Arjuna was asked to make his choice first as he was younger than Duryodhana. Arjuna chose Kçùõa without arms and Duryodhana with his infantry. Kçùõa agreed to act as Arjuna's charioteer.
     35) %<As messenger of peace in Kaurava assembly.>% Dharmaputra requested Kçùõa to find out means to avoid war somehow or other and Kçùõa sent a message to Dhçtaràùñra through Sa¤jaya but nothing came out of it. Ultimately Kçùõa himself decided to visit the Kauravas for which purpose he went first to Dvàrakà in his chariot with Sàtyaki. On his way Kçùõa held talks with many a great sage. From Dvàrakà he returned to Hastinàpura where he visited and consoled Kuntã at Vidura's house. He had his supper also there. The next day he attended Duryodhana's court and strongly pleaded for the Pàõóavas. But Duryodhana and others ridiculed him and even attempted to take him captive. ørã Kçùõa at once exhibited his Vi÷va-råpa (Cosmic form). The Kauravas were frightened to witness Brahmà on Kçùõa's forehead, øiva on his chest, âditya-Vasu-Rudras in his mouth etc. ørã Kçùõa granted the blind Dhçtaràùñra divine eyes to see this Vi÷varåpa and he sang the praise of Kçùõa. Kçùõa returned to the Pàõóavas after advising Karõa to fight on the Pàõóava side in the impending war. (Udyoga Parva).
     36) %<Kçùõa in the great war.>% The parts Kçùõa played during the Kuru-Pàõóava war are briefly given below.
     (1) The Kaurava and the Pàõóava armies were gathered at Kurukùetra in full battle array and Arjuna, at the sight of the thousands of relations in the opposite camp, became a prey to a great delusion and sat down. Kçùõa then enthused him to fight by giving him advice, which came later to be known as the great Gãtà. The Gãtà contains the Sàïkhya, Yoga, the characteristics of the wise people and the unwise, description about yaj¤as, greatness of knowledge, characteristics of Sàükhya and niùkàmakarma, yogins, j¤ànayoga etc. (Bhãùma Parva, Chapters 26-42).
     (2) At the commencement of the battle, Kçùõa blew aloud his conch Pà¤cajanya. (Bhãùma Parva, Chapter 25, Verse 15).
     (3) Kçùõa rushed forward with his Cakràyudha to kill Bhãùma, who then praised Kçùõa. (Bhãùma Parva, Chapter 65).
     (4) He prompted Arjuna to kill Bhãùma. (Bhãùma Parva, Chapter 106, Verse 33).
     (5) He received on his chest the Vaiùõavàstra shot by Bhagadatta against Arjuna. (Droõa Parva, Chapter 29, Verse 13).
     (6) Consoled Arjuna, who was lamenting over the death of Abhimanyu. (Droõa Parva, Chapter 72).
     (7) Consoled Subhadrà, who was sunk in sorrow at the loss of her son. (Droõa Parva, Chapter 77).
     (8) Consoled the crying Pà¤càlã and Uttarà. (Droõa Parva, Chapter 78).
     (9) Took Arjuna in a dream to øiva and got øiva's blessing for him. (Droõa Parva, Chapter 80).
     (10) He looked after the horses in the battle-field. Droõa Parva, Chapter 100).
     (11) Prompted Arjuna to kill Duryodhana. (Droõa Parva, Chapter 102).
     (12) Kçùõa created illusory darkness and prompted Arjuna to kill Jayadratha. (See under Jayadratha).
     (13) He lifted the darkness after Jayadratha was killed by Arjuna. (Droõa Parva, Chapter 146).
     (14) As it was not proper for Arjuna and Karõa to be fighting with each other at mid-night he deputed Ghañotkaca to fight Karõa. (Droõa Parva, Chapter 173).
     (15) He consoled Dharmaputra, who was grieving over the death of Ghañotkaca. (Droõa Parva, Chapter 153).
     (16) He prompted Arjuna to kill Karõa. (Karõa Parva, Chapter 60).
     (17) Withdrew Arjuna from confrontation with Karõa on the pretext of attending to Dharmaputra, who had been wounded. (Karõa Parva, Chapter 64).
     (18) A sudden dispute arose between Dharmaputra and Arjuna, who drew his sword to kill the former. And Kçùõa reconciled them by relating the story of Vyàdha and Kau÷ika (For the story see under Valàka).
     (19) Arjuna got ready to commit suicide: Kçùõa dissuaded him from the attempt. (Karõa Parva, Chapter 70).
     (20) Kçùõa again prompted Arjuna to kill Karõa.
     (21) In the fierce battle that ensued between Arjuna and Karõa, Kçùõa pressed down the platform of the chariot when the latter shot the nàgàstra (the serpent arrow). The arrow flew off with Arjuna's crown. (Karõa Parva, Chapter 90).
     (22) Arjuna killed Karõa after which Kçùõa prompted Dharmaputra to kill øalya. (øalya Parva, Chapter 7).
     (23) Kçùõa prompted Bhãma to kill Duryodhana in an illusory battle. (øalya Parva, Chapter 58).
     (24) As requested by Yudhiùñhira Kçùõa left the battle-field for Hastinàpura and returned after consoling Dhçtaràùñra and Gàndhàrã. (øalya Parva, Chapter 62).
     (25) Kçùõa cursed A÷vatthàmà who released arrows against pregnant women. (See under A÷vatthàmà).
     (26) Asked Bhãùma to instruct Yudhiùñhira on dharma (righteousness). (øànti Parva, Chapter 51).
     (27) He granted the boon to Bhãùma lying on the bed of arrows that he would not feel hunger and thirst and that his intellect would function powerfully as long as he was discoursing on dharma. (øànti Parva, Chapter 52).
     (28) He related to Arjuna the root meaning of his various names. (øànti Parva, Chapter 341).
     (29) He explained to sages and Bhåmidevã some profound doctrines about God and the world. (Anu÷àsana Parva, Chapter 167).
     (30) He gave permission to Bhãùma to die. (Anu÷àsana Parva, Chapter 167).
     (31) Consoled Gaïgàdevã who grieved over the death of Bhãùma. (Anu÷àsana Parva, Chapter 168).
     (32) He once again revealed the doctrine of the Gãtà in the form of discussions between Siddhamaharùis and Ka÷yapa. (â÷ramavàsika Parva, Chapter 16).
     (33) After the great war was over he went to Dvàrakà with Subhadrà and Sàtyaki with the consent of Yudhiùñhira. (â÷ramavàsika Parva, Chapter 57, Verses 54-58).
     37) %<ørã Kçùõa again at Dvàrakà.>% When Kçùõa returned to Dvàrakà, Sage Uttaïka visited him. The sage was told details about the Kauravas and the Pàõóavas by Kçùõa. He detailed to the sage spiritual principles too and showed him his Vi÷varåpa (Cosmic form). Kçùõa participated in festival held by the Yàdavas on the Raivata mountain. Afterwards when he went to Dvàrakà he told his father Vasudeva details about the war. He himself performed the obsequies of Abhimanyu. (A÷vamedha Parva).
     (38) %<Killed Haüsaóibhakas.>% See under ôibhaka.
     (39) %<Kçùõa brought back Parãkùit to life.>% Kçùõa again went to Hastinàpura. There Uttarà, wife of Abhimanyu, delivered, but the child was born dead as the arrow of A÷vatthàmà had hit her womb. Kçùõa brought the dead child back to life on the request of Kuntã. It was this child, who became later famous as Parãkùit. (A÷vamedha Parva, Chapter 66).
     (40) %<The evening of Kçùõa's life.>%
     (1) %<The curse of Gàndhàrã.>% Most of the heroes and distinguished archers like Duryodhana had been killed in the great war, and Gàndhàrã overwhelmed with grief and anger at the death of her sons lamented over them loudly. She realised that Kçùõa was the cause of all the destruction and cursed him as follows:-"If I have gained any powers by my loyal and devout service to my husband, O! Kçùõa I curse you on the strength of that power. Since you forsook relations like the Kauravas and the Pàõóavas who quarrelled with each other, you also will have to witness the killing of relations. Thirtysix years from today your relations, ministers and sons will be killed, and you too will be killed by a hunter in the forest. Your women-folk also will cry as we women cry now." (Strã Parva, Chapter 25).
     The curse of Gàndhàrã that the Yàdava dynasty would be annihilated after thirtysix years was fulfilled. In the thirtysixth year another curse also befell the dynasty which contributed further to its annihilation.
     (2) %<Curse of the sages.>% The sages Vi÷vàmitra, Kaõva and Nàrada came to Dvàrakà once. Some Yàdavas brought Sàmba dressed as a pregnant woman before the sages and asked them derisively what child, whether male or female, would Sàmba give birth to. Angry at this insult, the sages said that the 'pregnant woman' would deliver an iron rod, which would become instrumental for the destruction of the Yàdava dynasty. Kçùõa who was told about the curse said that it was as it was destined to be. Next day Sàmba delivered an iron rod. The Yàdavas filed it into powder and threw the powder into the sea. ørã Kçùõa enforced prohibition of liquours in Dvàrakà with the object of avoiding any untoward incidents in Dvàrakà. It was declared that those who produced liquor would be hanged to death along with their families. (Mausala Parva, Chapter 1).
     (3) %<Evil omens.>% Signs of the destruction of the Yàdavas began appearing. Agents of Kàla visited house after house. Rats multiplied in numbers everywhere in the land, and they began gnawing the nails and hairs of people enjoying sleep. Sheep howled like jackals. Asses were born from cows and cats from mules. Dogs cohabited with rats. The Cakràyudha (Discus) given to Kçùõa by Agnideva at the time of Khàõóavadàha disappeared into the sky while the Yàdavas were looking on. Thus symptoms of an all-round destruction were witnessed.
     (4) %<Destruction of the ràdavas.>% ørã Kçùõa, Balabhadra, Uddhava and others were about to go on a pilgrimage, and the Yadus, the Vçùõis and the Andhakas began manufacturing and drinking liquor. They also began to quarrel with one another. The powder of the iron rod thrown into the sea was washed ashore and it grew up like arrow-like grass. The Yàdavas fought with one another and many were killed. Kçùõa got terribly angry at the death of Sàtyaki, Pradyumna and others. He plucked a handful of grass and it transformed itself into an iron rod with which he beat to death those around him. Then all the people plucked up the grass which turned into iron rods. They fought amongst themselves with the iron rods and all of them got killed.
     (5) %<Death of Ràma and Kçùõa.>% During this period Balabhadra went and seated himself under a tree in deep meditation. Kçùõa stood near him. Dàruka and Babhru also arrived there. Kçùõa deputed Dàruka to Hastinàpura to inform Arjuna about the annihilation of the Yàdava race. Then Kçùõa went to the palace and consoled the women-folk there. When he told them that Arjuna would come and take care of them, his wives shed tears. Kçùõa then took leave of Vasudeva and returned to Balabhadra. Kçùõa saw even at a distance a white serpent coming out of Balabhadra's mouth and moving away to Pàtàla through the sea. The serpent which was the soul of Balabhadra was duly received by the prominent Nàgas in Pàtàla. Kçùõa roamed about the forest for some time and then lay down on the ground immersed in Yoga with his feet raised up. An Asura called Jara, who saw Kçùõa's raised feet from a distance mistook the same for a deer and shot it with his arrows. Kçùõa expired at once and rose up in the guise of Viùõu to Vaikuõñha. (Mausala Parva).
     (6) %<Reason for Kçùõa's foot being hit by arrow.>% Durvàsas once went to Dvàrakà and enquired who was there to put him up as a guest. Kçùõa invited him to his palace and treated him as a very honoured guest. He began creating trouble there by breaking vessels, eating only very sparsely at times but eating all that he saw at other times. Kçùõa and Rukmiõã put up with the vagaries of the sage quite patiently. One day the sage expressed a desire to taste pudding, and accordingly Kçùõa and Rukmiõã cooked it and served it to the sage. After tasting some pudding he asked Kçùõa to smear his whole body with the balance of it and Kçùõa did so except the bottom of his feet. The sage asked him why he did not smear the nether surface of his feet with the pudding to which Kçùõa humbly answered that he did not like doing so. Durvàsas smeared Rukmiõã's body with what remained of the pudding. He yoked Rukmiõã to the chariot and rode off swiftly in it. On the way he whipped Rukmiõã. Kçùõa ran after the chariot so that he might be of service to the sage. After he had gone some distance the sage jumped out of the chariot and ran through the forest. Ultimately he turned round to Kçùõa and told him as follows:-"Oh! Kçùõa! I am pleased with your service. Let Rukmiõã have the first place among your wives. She will not be affected by old age. And, you will never meet with death by being hit at those parts of your body which have been smeared with the pudding."
     When Kçùõa and Rukmiõã returned to the palace the vessels which Durvàsas had broken were found to be in a more glittering condition than of old. Their welfare and happiness were also increased. Kçùõa died hit by the arrow of the hunter on the lower surface of his feet as he had not smeared that part of the body with the pudding left over by Durvàsas. (Anu÷àsana Parva, Chapter 159), (There is another story to the effect that Jara, the hunter, was Bàli (whom ørã Ràma had killed) reborn, and he killed Kçùõa in retaliation for his former death).
     (7) %<After Kçùõa's death.>%
     (i) Arjuna came to Dvàrakà and cremated Kçùõa. (Mausala Parva, Chapter 7, Verse 31).
     (ii) After his death Kçùõa, lives in the guise of Nàràyaõa in the divine sphere. (Svargàrohaõa Parva, Chapter 5, Verses 24-26).
     (iii) Anointed queens like Rukmiõã and Jàmbavatã and some other wives of Kçùõa entered his funeral pyre and ended their lives. (Mausala Parva, Chapter 7, Verses 73 and 74).
     (iv) While Arjuna was leading the remaining wives of Kçùõa away from Dvàrakà forest-dwellers attacked them on the way. But the women, to escape from their clutches, ran off and jumped into the river Sarasvatã and died in its waters. Their souls entered heaven (Svargàrohaõa Parva, Chapter 6, Verse 25).
     (8) %<Names of Kçùõa.>%
     (a) %<Used in Mahàbhàrata.>% Acyuta, Adhideva, Adhokùaja, âdideva, Aja, Amadhya, Anàdi, Anàdimadhyaparyanta, Anàdinidhana, Anàdya, Ananta, Andhakavçùõinàtha, Asica, âtman, Avyakta, Avyaya, Bhojaràjanyavardhana, Bhåte÷vara, Bhåtapati, Bhåtàtman, Bhåte÷a, Cakradhara, Cakradhàrã, Cakragadàbhçt, Cakragadàdhara, Cakragadàpàõi, Cakrapàõi, Cakràyudha, Dà÷àrha, Dà÷àrhabhartà, Dà÷àrhàdhipati, Dà÷àrhakulavardhana, Dà÷àrhanandana, Dà÷àrhanàtha, Dà÷àrhasiüha, Dà÷àrhavãra, Dàmodara, Devadeva, Devadeve÷a, Devadeve÷vara, Devakãnandana. Gadàgraja, Garuóadhvaja, Gopàla, Gopendra, Gopãjanapriya, Govinda, Haladharànuja, Hari, Hçùãke÷a, Janàrdana, Kaüsake÷iniùådana, Kaüsaniùådana, Kaustubhabhåùaõa; Ke÷ava, Ke÷ihà, Ke÷ihantà, Ke÷iniùådana, Ke÷isådana, Mahàbàhu, Pãtavàsas, Ramànàtha, Ràmànuja øaivyasugrãvavàhana, øambhu, øaïkhacakragadàdhara, øaïkhacakragadàhasta, øaïkhacakragadàpàõi, øaïkhacakràsipàõi, øàrïgadhanurdhara, øàrïgadhanvà, øàrïgagadàpàõi, øàrïgagadàsipàõi, øàrïgã, øauri, øålabhçt, Sålã, Saïkarùaõànuja, Sarvadà÷àrhahartà, Sarvanàgaripudhvaja, Sarvayàdavanandana, Satya, Suparõaketu, Tàrkùyadhvaja, Tàrkùyarakùaõa, Trailokyanàtha, Triyuga, Vàsudeva, Vasudevaputra, Vrajanàtha, Vçùõi÷àrdåla, Vçùõi÷reùñha, Vçùõikulodvaha, Vçùõinandana, Vçùõipati, Vçùõipravara, Vçùõipuïgava, Vçùõisattama, Vçùõisiüha, Vçùõijãva, Vçùõyandhakapati, Vçùõyandhakottama, Yàdava, Yàdava÷àrdåla, Yàdava÷reùñha, Yàdavàgrya, Yàdavanandana, Yàdave÷vara, Yadu÷àrdåla, Yadå÷reùñha, Yadådvaha, Yadupuïgava, Yadusukhàvaha, Yadåttama, Yaduvaü÷avivardhana, Yoge÷vara, Yogã÷a, Yogã.
     %<(b) Synonyms of Kçùõa in Amarako÷a.>%
     "viùõur nàràyaõaþ kçùõo vaikuõñho vi÷ñara÷ravàþ / dàmodaro hçùãke÷aþ ke÷avo màdhavaþ svabhåþ // daityàriþ puõóarãkàkùo govindo garuóadhvajaþ / pãtàmbarocyutaþ ÷àrïgã viùvakseno janàrdanaþ // upendra indràvarajaþ cakrapàõi÷ caturbhujaþ / padmanàbho madhuripur vàsudevas trivikramaþ // devakãnandana÷÷auriþ ÷rãpatiþ puruùottamaþ / vanamàlã balidhvaüsã kaüsàràtir adhokùajaþ // vi÷vambharaþ kaiñabhajid vidhu÷ ÷rãvatsalà¤chanaþ."
     (Viùõu, Nàràyaõa, Kçùõa, Vaikuõñha, Viùñara÷ravas, Dàmodara, Hçùãke÷a, Ke÷ava, Màdhava, Svabhå, Daityàri, Puõóarãkàkùa, Govinda, Garuóadhvaja, Pãtàmbara, Acyuta, øàrïgã, Viùvaksena, Janàrdana, Upendra, Indràvaraja, Cakrapàõi, Caturbhuja, Padmanàbha, Madhuripu, Vàsudeva, Trivikrama, Devakãnandana, øauri, ørãpati, Puruùottama, Vanamàlã, Balidhvaüsã, Kaüsàràti, Adhokùaja, Vi÷vambhara, Kaiñabhajit, Vidhu, ørãvatsalà¤chana.).

#<Kèúöâ I># Another name for Pà¤càlã. (See under Pà¤càlã.

#<Kèúöâ II># A river in South India.

#<Kèúöâ III># Another name for Durgà. (Viràña Parva, Chapter 6, Verse 9).

#<Kèúöâ IV># A female attendant of Skandadeva. (øalya Parva, Chapter 46, Verse 22).

#<KèúöADEVA># See under Dãnanàtha.

#<KèúöADVAIPâYANA># Vyàsa. (See under Vyàsa).

@<[Page 430a]>@

#<KèúöAKARöä># A female attendant of Skandadeva. (øalya Parva, Chapter 46, Verse 24).

#<KèúöAKEøA># A warrior of Skandadeva. (øalya Parva, Chapter 45, Verse 61).

#<KèúöâNANDA># A Sanskrit poet who li ed in the 13th century A.D. He is the author of Sahçdayànanda Kàvya which contains fifteen cantos. The theme is the story of Nala.

#<Kèúöâ¥JANA># Capital city of Nirçti, one of the eight Guardians of the quarters. (Devã Bhàgavata, 8th Skandha).

#<KèúöâNUBHAUTIKA># A great sage. He visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 11).

#<KèúöAPARVATA># A mountain in Ku÷a island very dear to Viùõu. (Bhãùma Parva, Chapter 12, Verse 4).

#<KèúöâTREYA># A great sage of ancient India. It is said that this sage grasped the whole of âyurveda and practised it by the strength of his penance (M.B. øànti Parva, Chapter 210, Verse 21).

#<KèúöAVARTMAN># Another name for Agni. Agni was addressed by this word at the serpent yaj¤a by âstãka. (M.B. Chapter 55, Verse 10).

#<KèúöAVEöä># A sacred river in South India. A bath in the Devakuõóa in this river (Jàtismarahrada) will kindle in one remembrance about previous life. (Sabhà Parva, Chapter 9, Verse 20). Agni is supposed to originate from this hrada. (Vana Parva, Chapter 222, Verse 26).

#<KèTA># I. A King of Janaka's dynasty. He was the son of Vijaya and father of øunaka. (Bhàgavata, 9th Skandha). Kçta had seven beautiful daughters who, because of a sense of non-attachment and renunciation, forsook their father's home for the cremation ground even while they were mere children. They lay down there declaring that they had left their bodies as food for the birds; and birds and wild beasts ate up their beautiful bodies. Because of this life of renunciation, they attained salvation. (Kathàsaritsàgara, Madanama¤jukàlambaka, Taraïga 2).

#<KèTA II># A Vi÷vadeva (Universal Deva). (Anu÷àsana Parva, Chapter 91, Verse 31).

#<KèTACETAS># A great sage of ancient days. (Vana Parva, Chapter 26, Verse 22).

#<KèTADHVAJA># A King of Janaka's dynasty. (See under Vaü÷àvali).

#<KèTADYUTI># Queen of King Citraketu. Though the King had many wives he had no children. He pleased Aïgiras by means of his austerities and due to the latter's blessing Kçtadyuti delivered a son. But, her co-wives poisoned the child to death at which both Citraketu and Kçtadyuti fell down unconscious. Though Aïgiras and Nàrada appeared on the scene and tried their best to console the King and the queen they refused to be comforted. Then Aïgiras returned to them the soul of the dead child. The soul saluted them and spoke as follows:--"Oh elders, during various births I had been the son of various parents. And, you please point out to me the particular parent as whose son I am to live just now." Nobody had any answer to this question, and the child went on its own way.
     Afterwards Citraketu and Kçtadyuti went round the earth as great devotees of the Almighty, and during this perambulation Citraketu came to the presence of øiva on whose thigh Pàrvatã was sitting then. Citraketu felt ashamed at the sight and questioned Pàrvatã about her action whereupon she cursed and turned Citraketu into an Asura. The well known Vçtràsura was Citraketu thus reborn. Kçtadyuti ended her life following the curse upon her husband. (Bhàgavata, 6th Skandha).

#<KèTAGHNA># See under Dhana÷arman.

#<KèTâGNI># A King of the Yadu dynasty. Descended from Yadu thus: Sahasrajit--øatajit--Hehaya--Dharma -Kunti--Bhadrasena--Dhanaka--Kçtàgni. Kçtàgni was the brother of Kçtavãrya, who was the father of Kàrtavãryàrjuna. Kçtavãrya had three brothers called Kçtàgni, Kçtavarman and Kçtaujas. (Kçtàyus).

#<KèTAKúAöA># A King of Videha, who was a member in Yudhiùñhira's court. He made a present of fourteen thousand horses to Yudhiùñhira. (Sabhà Parva).

#<KèTAMâLâ># The river in which Mahàviùõu first appeared as fish. (See under Matsyàvatàra).

#<KèTAPARVâ># A King of the Yàdava dynasty. (See under Yàdava Vaü÷a).

#<KèTAøAUCAM># A holy centre in Kurukùetra. He who bathes here will derive the benefits of conducting a Puõóarãka Yaj¤a. (Vana Parva, Chapter 83, Verse 21).

#<KèTAøRAMA># A great sage, who had distinguished himself in the court of Yudhiùñhira. He lived a life of renunciation as a Vànaprastha and attained heaven. (øanti Parva, Chapter 244, Verse 18).

#<KèTâøVA># A great sage of ancient days. He was the son-in-law of Dakùaprajàpati. Dakùa had sixty daughters by his wife Vãraõã, thirteen of whom were wedded to Ka÷yapa, ten to Dharma, twenty-seven to Candra, two to Bhçgu, four to Ariùñanemi, two to Kçtà÷va and two to Aïgiras. (Devã Bhàgavata, 7th Skandha).

#<KèTAUJAS># See under KèTâGNI.

#<KèTAVâK># A great sage, who was an admirer of Yudhiùñhira. (Vana Parva, Chapter 26, Verse 24).

#<KèTAVARMâ># A King of the Vçùõi dynasty. In the previous generation of Vçùõi also a Kçtavarman is noticed. The genealogy of both is given below.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Yadu--Sahasrajit--øatajit--Hehaya--Dharma Kunti--Sadàjit--Dhanaka.
     Dhanaka had four sons called Kçtavãrya, Kçtàgni, Kçtavarman and Kçtaujas, and one of the four was the first Kçtavarman.
     The dynasty continues again from Kçtavãrya--Kçtavãrya-Kàrtavãryàrjuna--Madhu--Vçùõi--Yudhàjit--øini--Satyaka--Sàtyaki (Yuyudhàna)--Jaya--Kaõi--Anamitra--Pç÷ni--Citraratha--Vióåratha--øåra--øini -Bhoja--Hçdãka--Kçtavarman.
     Hçdãka had four sons, viz. Devavàha, Gadàdhanvan, Kçtavarman and øåra. And, Såra begot of his wife, Màriùà ten sons, i.e. Vasu, Devabhàga, Deva÷ravas, ânaka, Sç¤jaya, Kàkànãka, øyàmaka, Vatsa, Kavåka and Vasudeva. ørã Kçùõa was the son of Vasudeva. The Kçtavarman referred to below was the brother of Kçùõa's grand-father.
     2) %<Kçtavarman and Syamantaka.>% King Satràjit had in his possession the famous gem called Syamantaka. The King's brother Prasena, went for hunting with this jewel on him. A lion killed Prasena, and Jàmbavàn killed the lion and got the gem. A scandal was circulated to the effect that ørã Kçùõa had stolen the gem. But, Kçùõa got back the gem from Jàmbavàn and handed it over to Satràjit, who in turn, gave his daughter Satyabhàmà in marriage to Kçùõa. Though Satràjit wanted to give the gem--Syamantaka--to Kçùõa as dowry, the latter did not accept it.
     Akråra and Kçtavarman were bosom friends, and they incited another Yàdava King øatadhanvà, to grab the Syamantaka. øatadhanvà killed Satràjit and took possession of the gem. Hearing about this murder ørã Kçùõa and Balabhadraràma set out to kill øatadhanvà, who, in great alarm, started for north after entrusting the gem to Akråra and Kçtavarman. His horse died at Mithilàpurã and he began running. Balabhadra and Kçùõa ran after him, caught and killed him. But, they did not get the Syamantaka.
     Now Akråra and Kçtavarman began their penance at Kà÷ã. Seven years passed thus when famine broke out in Dvàrakà. When once upon a time famine stalked Kà÷ã the king had brought øvaphalka, father of Akråra, over to Kà÷ã, and there was no more famine in the country. Therefore, when famine broke out in Dvàrakà the Yadavas thought the presence of øvaphalka's son, Akråra would dispel the famine. Accordingly Akråra was recalled to Dvàrakà, and along with him returned Kçtavarman also. ørã Kçùõa and Balabhadra decided that Syamantaka should be kept by Akråra himself.
     3) %<Other information relating to Kçtavarman.>%
     (i) He was a very famous archer. (âdi Parva, Chapter 67, Verse 81).
     (ii) He was a great devotee of ørã Kçùõa. (M.B. âdi Parva, Chapter 63, Verse 105).
     (iii) He was present at the Svayaüvara of Pà¤càlã. (âdi Parva, Chapter 185, Verse 18).
     (iv) He had once gone to Khàõóavaprastha with presents to Subhadrà. (âdi Parva, Chapter 220, Verse 31).
     (v) He was a member in the court of Yudhiùñhira. (Sabhà Parva, Chapter 4, Verse 30).
     (vi) He was one of the seven Mahàrathas in the Vçùõi dynasty, the other six being ørã Kçùõa, Càrudekùõa, øaineya, Cakradeva, Pradyumna and Sàmba.
     (vii) He was present at the marriage of Abhimanyu at Upaplavyanagara (Viràña Parva, Chapter 72, Verse 21).
     (viii) The Pàõóavas invited him to war against the Kauravas. (Udyoga Parva, Chapter 4, Verse 12).
     (ix) As demanded by Duryodhana he contributed an Akùauhiõã (a particular division of army) to the Kaurava forces (Udyoga Parva, Chapter 7, Verse 32).
     (x) As ordered by Sàtyaki he stationed himself at the city gates to protect Kçùõa. (Udyoga Parva, Chapter 130, Verse 10).
     (xi) On the first day of the great war he fought a duel with Sàtyaki. (Bhãùma Parva, Chapter 45, Verse 12).
     (xii) Abhimanyu wounded him. (Bhãùma Parva, Chapter 47, Verse 10).
     (xiii) He was posted at the head of the Krau¤càruõavyåha set up by Bhãùma. (Bhãùma Parva, Chapter 75, Verse 17).
     (xiv) Bhãmasena defeated him. (Bhãùma Parva, Chapter 82, Verse 61).
     (xv) Sàtyaki wounded him. (Bhãùma Parva, Chapter 104, Verse 16).
     (xvi) A duel was fought between him and Dhçùñadyumna. (Bhãùma Parva, Chapter 110, Verse 9).
     (xvii) He fought with Arjuna, Bhãma and Sàtyaki. (Bhãùma Parva, Chapter 113, and Droõa Parva, Chapter 14).
     (xviii) He attacked Abhimanyu and killed his horse. (Droõa Parva, Chapter 48, Verse 32).
     (xix) He fell down and swooned in the fight with Arjuna. (Droõa Parva, Chapter 92 Verses 16-33).
     (xx) Afterwards he fought with Yudhàmanyu and Uttamaujas. (Droõa Parva, Chapter 92, Verse 27).
     (xxi) On another occasion he defeated øikhaõóã and Bhãma. (Droõa Parva, Chapter 114, Verse 59).
     (xxii) He defeated Yudhiùñhira also in fighting. (Droõa Parva, Chapter 165, Verse 24).
     (xxiii) Following the death of Droõa he ran away from the battle-field. (Droõa Parva, Chapter 139, Verse 13).
     (xxiv) He fainted on the field in fight with Dhçùñadyumna. (Karõa Parva, Chapter 54). When he regained consciousness he met Duryodhana at Dvaipàyanasaras and induced him to fight. Dharmaputra followed him with the army.
     (xxv) He also was present with A÷vatthàmà when he attacked those who were asleep during night. (Sauptika Parva, Chapter 5, Verse 38).
     (xxvi) It was he, who set fire to the camp of the Pàõóavas. (Sauptika Parva, Chapter 8, Verse 109).
     (xxvii) He returned home after informing Dhçtaràùñra about the death of Duryodhana, on the termination of the great war. (Strã Parva, Chapter 11, Verse 21).
     (xxviii) He was present along with Kçùõa at the A÷vamedha yaj¤a conducted by Yudhiùñhira. (â÷vamedhika Parva, Chapter 66, Verse 3).
     (xxix) He was killed in the club-fight by the Yàdavas. Mausala Parva, Chapter 3, Verse 28).
     (xxx) After death he joined the Marudgaõa and secured eternal fame. (Svargàrohaõa Parva, Chapter 5, Verse 13.)
     4) %<Synonyms for Kçtavarman.>% ânartavàsã, Bhoja, Bhojaràja, Hàrdikya, Hçdãkàtmaja, Màdhava, Sàtvata, Vàrùõeya, Vçùõisiüha.

#<KèTAVEGA># A very holy Ràjarùi. He was a member in the court of Yama. (Sabhà Parva, Chapter 89).

#<KèTAVäRYA I># Father of the famous Kàrtavãryàrjuna (For genealogy see under Kàrtavãrya). He got a Soma Yaj¤a conducted by the sages of the family of Bhçgu and gave away a lot of wealth to people of Bhçgu's family (âdi Parva, Chapter 177, Verse 18). Kçtavãrya was a member of the court of Yamaràja. (Sabhà Parva, Chapter 8, Verse 9).

#<KèTAVäRYA II># Father-in-law of king Ahaüyàti of the solar dynasty. He had a daughter called Bhànumatã. (âdi Parva, Chapter 95, Verse 15).

#<KèTAYUGA># There are four Yugas (Eras) called Kçta, Tretà, Dvàpara and Kali yugas. (For the set up etc. of the Yugas see under Manvantara).
     In the first Yuga, i.e. Kçta yuga, people will be quite righteous. As the Yugas change righteousness will fade out in increasing measure till the world will be filled with unrighteousness and evil by the time it is Kaliyuga. When Kaliyuga is completed Mahàviùõu will incarnate himself as Kalki and wipe out unrighteousness and establish Kçtayuga once again.

#<KèTâYUS># (KèTAUJAS). A brother of Kçtàgni. (See under KèTâGNI).

#<KèTEYU># A king born in the Aïga dynasty.

@<[Page 432a]>@

#<KèTI I># A Sage who belonged to the order of the disciple of Vedavyàsa. Jaimini was the disciple of Vyàsa, and Sumantu the son of Jaimini. Sumantu had a son called Sutvà, and Sukarmà was the son of the latter. He had two disciples called Hiraõyanàbha alias Kausalya and Pauùpi¤ji. Kçti was a disciple of Hiraõyanàbha, and he composed twentyfour Saühitàs for the Sàmaveda and taught them to his disciples. (Viùõu Puràõa, Part 3, Chapter 6).

#<KèTI II># A saintly King who flourished in the court of Yamaràja. (Sabhà Parva, Chapter 8, Verse 9).

#<KèTI III># A Vi÷vadeva (universal deva). (Anu÷àsana Parva, Chapter 91, Verse 35).

#<KèTI IV># A synonym of Mahàviùõu. (Anu÷àsana Parva, Chapter 149, Verse 22).

#<KèTI V># A King of Såkarade÷a. He presented hundred elephants to Yudhiùñhira. (Sabhà Parva, Chapter 52, Verse 25).

#<KèTI VI># A son of Nahuùa. Nahuùa had five other sons called Yati, Yayàti, Saüyàti, âyati and Viyati. Kçti was the sixth son and the youngest of the lot.

#<KèTTIKâ I># When Subrahmaõya was born the Devas deputed six mothers to breast-feed him, and they are called Kçttikàs. Certain Puràõas hold the view that six faces were caused to Subrahmaõya as he had to feed on six breasts at the same time while others opine that six mothers were deputed to feed him as he was born with six faces. Again, according to certain Puràõas it was Pàrvatã, who deputed the Kçttikàs. The child came to be known as Kàrttikeya also as it was fed by the Kçttikàs. (Skanda Puràõa, Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 37 and Kathàsaritsàgara, Làvàõakalambaka, Taraïga 6).
     After having fed Skanda the Kçttikàs entered into the sphere of the stars. (Vana Parva, Chapter 236, Verse 11). The star into which the Kçttikàs entered is called the Kçttikà star. Nàrada said once that if one feeds brahmins with ghee and pudding on Kàrttika day one may ascend to Devaloka. (Anu÷àsana Parva, Chapter 64, Verse 5).

#<KèTTIKâ II># A holy place. He who bathes here will derive the benefits of performing an Atiràtra Yaj¤a. (Vana Parva, Chapter 84, Verse 51).

#<KèTTIKâðGâRAKA># A holy centre. He who bathes here and observes fast for two weeks will be absolved from sins. (Anu÷àsana Parva, Chapter 25, Verse 22).

#<KèTTIKâøRAMA># A holy centre. One who bathes here and worships the Pitçs will be absolved from sins. (Anu÷àsana Parva, Chapter 25, Verse 22).

#<KèTTIVâSEøVARA># See under øiva.

#<KèTVä># Kçtvã alias Kãrtimatã was the daughter of sage øuka. Aõuha, born in the family of Ajamãóha, married Kçtvã, and Brahmadatta was their son.

#<KèTYâ># (KèTYAKâ) I. A Ràkùasã who is born when the black arts as enunciated in the Atharvaveda are practised to annihilate enemies. Kçtyà may appear in male form too. Some of the activities of Kçtyà are given below.
     (1) %<Carried off Duryodhana.>% While the Pàõóavas were living in exile in the forest, Duryodhana and others went in a procession to the forest. Though Duryodhana was taken into captivity in the forest by a Gandharva, Arjuna saved him out of fraternal consideration for him. Duryodhana returned to Hastinàpura. Now the question was whether half of the kingdom should be given to the Pàõóavas or not. øakuni and others advised Duryodhana to give it, but the latter remained adamant against it. Dhçtaràùñra decided to end his life and for the purpose spread darbha grass on earth and sat thereon. The Asuras heard about these developments and created a Kçtyà by mantras. The Kçtyà took Duryodhana to Pàtàla where the Asuras advised him against any compromise with the Pàõóavas. On the other hand they wanted him to intensify his hatred against the Pàõóavas, and they assured him all support. After that Kçtyà took Duryodhana back to Hastinàpura. (Vana Parva, Chapter 252).
     (2) %<Kçtyà born under the name Madana.>% Devendra once prevented the A÷vinãdevas from drinking Soma juice.
     (Devas drink a liquid-liqueur extracted from the soma creeper, during yaj¤as, and that is called Somapàna). Aggrieved at the orders of Indra the A÷vinãdevas wandered about the world in the course of which they approached sage Cyavana of the Bhàrgava family. They restored sight to the blind Cyavana, who, in return, assured them that he would see to it that they got the right of drinking soma juice. Cyavana began a Yaj¤a and Indra came for Somapàna. The sage invited the A÷vinãdevas also for Somapàna. Indra prevented them from doing so, and the sage opposed him. Then Indra drew his Vajràyudha against Cyavana. The sage made Indra's hands paralysed. Further, he raised from the Yàj¤ic fire a Kçtyà which appeared in male form under the name Madana. Sharp molar teeth hundred yojanas long, other teeth each ten yojanas long, hands ten thousand yojanas long and as big as mountains, round eyes like the Sun and Moon, mouth spitting fire--such was Madana, the Kçtyà, a really terrible being. Frightened at the sight of the terrible being Indra permitted the A÷vinãdevas to drink Soma.
     (3) %<Kçtyà against Ambarãùa.>% Ambarãùa once began the Ekàda÷ã Vrata and the Devas deputed Durvàsas to obstruct it somehow or other. Durvàsas came to Ambarãùa, who requested him to return after bath. But, though the vrata was over the sage did not return and Ambarãùa fed the Devas with the offerings (havis). Immediately after that Durvàsas returned and complained that what he was given was the left-overs of the havis, By means of black art he created a Kçtyà, who charged against Ambarãùa's throat. Ambarãùa prayed and the Sudar÷ana Cakra of Viùõu appeared and killed the Kçtyà and drove Durvàsas round the three worlds. At last the sage sought refuge with Ambarãùa himself and thus saved himself. (Bhàgavata, 9th Skandha).
     (4) %<Kçtyà opposed ørã Kçùõa.>% While Kçùõa was ruling Dvàrakà, Pauõórakavàsudeva was the King of Kàråùa. Once he sent a messenger to ask Kçùõa to go and bow down before him as he was the real Vàsudeva. Enraged at this insolent demand Kçùõa cut off Pauõóraka's head with the Sudar÷ana Cakra. The dead King's son, Sudakùiõa, to gather power enough to fight Kçùõa went to Kà÷ã and performed penance to please øiva. øiva appeared and taught him the method of creating Kçtyà. Accordingly he created from fire, a Kçtyà, who dashed against Kçùõa roaring like hell. Kçùõa used the Sudar÷ana Cakra, which burnt to death not only the Kçtyà, but also Sudakùiõa.
     (5) %<Kçtyà against Prahlàda.>% To change the nature of Prahlàda, a great devotee of Viùõu, his father Hiraõyaka÷ipu deputed Asura preceptors. But, severe punishments like poisoning, throwing into fire etc. did not succeed in changing the devotee's character. At last, the preceptors raised Kçtyà from fire. The øålam, which Kçtyà thrust against the throat of Prahlàda was broken into hundreds of pieces. Kçtyà then got angry and turned against the preceptors, who had sent her against Prahlàda. The preceptors fell down unconscious on the verge of death. But, Prahlàda touched their bodies and they became alive again. (Viùõu Puràõa, Part 1, Chapter 18).

#<KèTYâ II># A river. Indians used to drink water from this river. (Bhãùma Parva, Chapter 9 Verse 18).

#<KRæRâ># (KRODHâ). A daughter of Prajàpati Dakùa. She became the wife of Ka÷yapa. A large number of Asuras were born to her. They all were very cruel and were called Krodhava÷as. (Mahàbhàrata, âdi Parva, Chapter 65, Stanza 32).

#<KRæRA># A country in Ancient India. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 65).

#<KúA># This letter means (1) Kùatriya (2) field (3) Narasiüha (the lion-man incarnation of Viùõu) (4) Hari (Viùõu) (5) Protector of temples and gate keeper. (6) Lightning (7) Destruction (8) A demon.

#<KúAMâ># Wife of Prajàpati Pulaha. Three sons Kardama, Urvarãyàn and Sahiùõu were born to Pulaha of his wife Kùamà. (Viùõu Puràõa, Aü÷a 1, Stanza 10).

#<KúAMAKA># A King of the Puru dynasty. (Agni Puràõa, Chapter 278).

#<KúATRADEVA># The son of øikhaõóã. He was a famous archer. Bhagadatta wounded the right hand of Kùatradeva in the Bhàrata-battle. He fought with Lakùmaõa and Droõa. Lakùmaõa killed him. (M. B. Udyoga Parva, Chapters 57 and 171; Bhãùma Parva, Chapter 95; Droõa Parva, Chapters 14, 21 and 23; Karõa Parva, Chapter 6).

#<KúATRADHARMAN># A son of Dhçùñadyumna. The teacher Droõa killed him. (M.B. Droõa Parva, Chapter 125, Stanza 66).

#<KúATRA¥JAYA># A son of Dhçùñadyumna. Droõa killed him. (M. B. Droõa Parva, Chapter 10, Stanza 53).

#<KúATRAVARMAN># A son of Dhçùñadyumna. He fought with Jayadratha in the battle of Bhàrata. Droõa killed him. (M.B. Droõa Parva, Chapter 186).

#<KúATRIYA># See under Càturvarõya.

#<KúATTâ I># Vidura.

#<KúATTâ># II. See under the word Varõa.

#<KúEMâ># A celestial maid. This celestial maid took part in the birth celebration of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 66).

#<KúEMA># A King in Ancient India. Mention is made in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 65, that this King was the rebirth of the Asura Krodhava÷a. In the Bhàrata-battle this King took the side of the Pàõóavas and was killed by Droõa. (M.B. Droõa Parva, Chapter 21, Stanza 53).

#<KúEMADARøä># A King of Kosala. There is a story in the Mahàbhàrata stating how the hermit Kàlakavçkùãya saved this King from the trap laid by his favourites. The treasury-keeper spent the money of the King lavishly on himself. The subjects began to consider how to inform the King about this. Finally the hermit Kàlakavçkùãya began to travel throughout the country with a crow kept in a cage. As if the crow was speaking, the hermit began to tell the past, present and future fortunes of the people. The crow became famous and people began to have faith in the crow. Once Kàlakavçkùãya and the crow reached the palace and under the pretence that the crow was speaking, the hermit disclosed all the secret dealings of the treasury-keeper. The servants of the King stealthily put the crow to death that night. When the King knew this he made Kàlakavçkùãya the minister and the country began to prosper. (M.B. øànti Parva, Chapter 82).
     On another occasion the treasury of the King Kùemadar÷ã became empty. At this time King Janaka had come to war with this King. According to the sincere advice of Kàlakavçkùãya the King married the daughter of King Janaka. From that day onwards his country became prosperous. (M.B. øànti Parva, Chapter 106).

#<KúEMADHANVâ># A famous archer who fought on the side of the Kauravas. This archer led Duryodhana in the battlefield. (M.B. Bhãùma Parva, Chapter 17, Stanza 27).

#<KúEMADHæRTI># I. A Kùatriya King of Ancient India. It is stated in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 64 that this King was born from a portion of the Asura called Krodhava÷a. The King ruled over the country called Kulåta. In the battle of Bhàrata he fought on the side of the Kauravas and was killed by Bhãmasena. (M.B. Karõa Parva, Chapter 12, Stanza 44).

#<KúEMADHæRTI II># A King who took the side of the Kauravas. This King who was the brother of Bçhantaka, fought with Sàtyaki in the Bhàrata battle. (M.B. øalya Parva, Chapter 21, Stanza 8).

#<KúEMADHæRTI III># A warrior. He fought with Bçhatkùatra and died in the fight. (M.B. Droõa Parva, Chapter 107, Stanza 6).

#<KúEMAGIRä># Another name of Bhadrakàlã (a goddess). In Agni Puràõa, Chapter 12, it is mentioned that âryà, Durgà, Vedagarbhà, Ambikà, Bhadrakàlã, Bhadrà, Kùemyà and Naikabàhå are also synonyms of Bhadrakàlã.

#<KúEMAKA I># A Ràkùasa (giant). In Brahmàõóa Puràõa, Chapter 2, it is mentioned that this Ràkùasa had lived in Kà÷ã and that the King Divodàsa killed this Ràkùasa and built a city there.

#<KúEMAKA II># A serpent (Nàga) born to Ka÷yapaprajàpati of his wife Kadrå. (M.B. âdi Parva, Chapter 53, Stanza 11).

#<KúEMAKA III># A King who was a luminary in the palace of Yudhiùñhira. Mention is made in Mahàbhàrata, Udyoga Parva, Chapter 4, Stanza 24, that the Pàõóavas had sent invitation to this King for the battle of Bhàrata.

#<KúEMAMæRTI># A son of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Stanza 100).

#<KúEMAðKARA># A King who was the friend of Jayadratha. This King ruled over the country of Trigarta. Nakula killed this King. (M.B. Vana Parva, Chapters 265 and 275).

#<KúEMAøARMâ># A warrior who fought on the side of the Kauravas. Kùema÷armà stood and fought at the neck of the Garuóavyåha (the formation of the army into the shape of an eagle) made by Karõa. (M.B. Droõa Parva, Chapter 20, Stanza 6).

#<KúEMAVâHA># A warrior of Skanda. (M.B. øalya Parva, Chapter 45, Stanza 66).

#<KúEMAVèDDHI># The minister of King Sàlva. He was both minister and general of the army at the same time. Sàmba, the son of ørã Kçùõa defeated Kùemavçddhi. (Mahàbhàrata, Vana Parva, Chapter 16).

#<KúETRA (S)># Sacred spots. In Malayàlam it means Temples also.
     1) %<General information.>% The temples of India are reflections of the outward form or body of man. As the soul lives in the body of man, God dwells in the temples. The stone, rock, marble, metals etc. are equal to the bones of the body of a man.
     2) %<Two types of temples.>% Temples are of two types. One type is the Gràmadevatà temples. These are temples in which goddess Bhadrakàlã is consecrated and worshipped for the protection of villages and cities. The second type is of special temples. These are temples specially meant for a particular god or goddess. Thus there are temples for Viùõu, øiva, Gaõapati and so on.
     3) %<Gràmadevatà temples.>% Worship of Bhadrakàlã existed in India from very early times. When Mohanjodaro and Harappa were excavated idols of Devã (goddess) more than 4000 years old, were obtained from there. During the prevalence of Buddhism in India the goddesses Yaksã and Hàritã were worshipped in India. Later when Hinduism was revived these goddesses took their places in it as the goddesses of Hindu Puràõas and epics. The Kàlã temples of Ujjayinã and Calcutta are famous. In the Cidambara temple also the main deity is Kàlã. The legend is that Parama÷iva defeated Kàlã in a dance. In Mysore Càmuõóã (Kàlã) is worshipped as chief goddess or family goddess. Kàmàkùã in Kà¤cã, Mãnàkùã in Madura (South India), Måkàmbikà in North Karõàñaka and so on are the gentle and peaceful forms of Kàlã.
     4) %<Devas (gods).>% In many of the temples in South India, Munã÷varan and Karuppan are the gràmadevatàs (village gods). In some places Bhairava also is worshipped as gràmadevatà. In certain other places Vãran, Irulan, Kàreññi, Noõói and Pa¤caruli are worshipped. øàstà or Ayyappan has a prominent place among the village gods. Importance is attached to øàstà or Ayyappan mostly in Kerala and Tamil Nàóu.

#<KúETRAPâLA># Kùetrapàla is consecrated on the South East corner of the temple, for protecting the villages and cities. This is a large image with three eyes. There are figures which are Sàttvika, Ràjasa and Tàmasa (having the attributes goodness, ostentatiousness and sloth). In some places figures having two or four or eight hands are seen. It is presumed that this deity is a portion of øiva. It is stated in Agni Puràõa, Chapter 51 that Kùetrapàlas should be figures having trident in the hand.

#<KúäRASâGARA># Sea of Milk. It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 102, that Brahmà drank too much of Amçta and vomited. From the vomit the cow Surabhi came into being. The milk of Surabhi flowed and collected into a sea. This sea is called the milk-sea or Kùãrasàgara.

@<[Page 434b]>@

#<KúäRAVATä># A holy bath. Those who bathe in this holy bath will obtain the fruits of performing the sacrifice of Vàjapeya. (M.B. Vana Parva, Chapter 84).

#<KúäRIN># A tree in the family of the Uttara Kurus. This tree has six tastes. Milk flows ceaselessly from this tree. It is said that from the fruit of this tree we could get cloth, ornaments etc. (M.B. Bhãùma Parva, Chapter 7).

#<KúITIKAMPANA># A captain of the army of Skanda. (M.B. øalya Parva, Chapter 45, Stanza 59).

#<KúUDRAKA># There was a country known as Kùudraka in Ancient India. Those who inhabited this country were called Kùudrakas. It is stated in Mahàbhàrata, Sabhà Parva, Chapter 52 that the Kùudrakas had brought gifts to Dharmaputra. In the battle of Bhàrata Duryodhana protected øakuni with the help of the Kùudrakas. (Bhãùma Parva, Chapter 51, Stanza 16). It is stated in Mahàbhàrata, Bhãùma Parva, Chapter 19 that the Kùudrakas attacked Arjuna at the behest of Bhãùma. Many Kùudrakas were killed when Para÷uràma exterminated the Kùatriyas. (M.B. Droõa Parva, Chapter 70).

#<KúUPA I># A Prajàpati. There is a story about the birth of this Prajàpati in Mahàbhàrata. Once Brahmà wished to perform a sacrifice. But he could not get suitable priest as the performer of the sacrifice. So Brahmà decided to create a befitting person as ètvik (the priest who does the rituals of the sacrifice) and he got pregnant in his head. After a thousand years he sneezed and a Prajàpati came out of the head of Brahmà. That Prajàpati was Kùupa. He made Kùupa his ètvik. (Mahàbhàrata, øànti Parva, Chapter 122).
     Rudra Bhagavàn made him Prajàpati (the Lord of all subjects).

#<KúUPA II># A King who was the son of Prasandhi, and the grandson of Vaivasvata Manu. He was the father of Ikùvàku. In Mahàbhàrata, Sabhà Parva, Chapter 8, it is mentioned that Kùupa stayed in the Palace of Yama after his death. In Mahàbhàrata, øànti Parva, Chapter 166 it is stated that this King had received a sword directly from Vaivasvata Manu. Kùupa was not in the habit of eating flesh. (M.B. Anu÷àsana Parva. Chapter 159, Stanza 67).

#<KúURAKARöä># An attendant of Skanda. (M.B. øalya Parva, Chapter 46, Stanza 25).

#<KUBERA>#
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà--Pulastya--Vi÷ravas--Kubera.
     2) %<Birth.>% Pulastya Prajàpati wedded Màninã alias Havirbhå, daughter of sage Tçõabindu, and a son called Vi÷ravas was born to them, Vi÷ravas married Ilibilà alias Daivavarõinã, daughter of Bharadvàja. Ràvaõa Kumbhakarõa and Vibhãùaõa were the sons of Vi÷ravas by another wife. (Refer to the genealogy of Ràvaõa). Vi÷ravas was childless for long, and the above mentioned four sons were the fruits of the boon granted him by Brahmà, whom he pleased by austerities. (For details see under Vi÷ravas, Para 1).
     3) %<Kubera's attainment of eminence.>% Once during Kçtayuga the Devas went to Varuõa, and after performing a Yaj¤a for Kubera they told him thus: "In future you live in the ocean itself as deva of all rivers, and let the ocean and the rivers obey you. As in the case of the moon you too will experience waxing and waning." From that day onwards Kubera became the lord of oceans, rivers, streams etc. and all of them together gave him immense wealth. øiva became a particular friend of Kubera. (øalya Parva, Chapter 47).
     4) %<Kubera in Laïkà.>% Afterwards Kubera performed penance for ten thousand years in water with head submerged, to please Brahmà. Yet, Brahmà did not appear. Then he performed penance standing on one foot in the centre of Pa¤càgni. Brahmà appeared and asked him to choose any boon. Kubera requested that he might be made a lokapàlaka (protector of the universe) and the custodian of wealth, and Brahmà responded by supplying Kubera the treasures øaïkha nidhi and Padmanidhi and also the Puùpaka Vimàna as vehicle. He was also appointed one of the Aùñadikpàlakas. (Indra, Agni, Yama, Nirçti, Varuõa, Vàyu, Kubera and ä÷a are the eight protectors of the eight regions). Kubera's city is called Mahodaya.
     Kubera felt really happy and told his father Vi÷ravas about his new status and dignity. The father also blessed the son. Kubera requested his father to get a city built for him to live in, and his father asked him to settle down in Laïkà built by Maya on top of the mountain Trikåña in the middle of the south sea. From that day onwards Kubera took his abode in Laïkà. (It was originally built for Indra).
     5) %<Old history of Laïkà.>% Once upon a time when Brahmà was repeating the Vedas he felt hungry. He was annoyed that at that untimely hour he should have felt hungry, and from his angry face emerged the Ràkùasa called Heti. From his hunger emerged the Yakùa called Praheti. The Ràkùasa turned out to be an unrighteous being, and the Yakùa a righteous person. Heti married Bhayà, daugher of Kàla, and a son Vidyutke÷a was born to them, who wedded Sàlakañaïkà, daughter of Sandhyà. To them were born a child, whom they forsook in the valley of mountain Manthara and went their own. way. øiva and Pàrvatã came that way just then, saw the forsaken child and blessed it. At once the child became a youth. øiva named him Suke÷a, and he married Devavatã, the daughter of a Gandharva called Maõimaya. To them were born three sons called Màlyavàn, Sumàlã. and Màlã. Thanks to the blessings of øiva all of them became youths as soon as they were born. By means of penances they secured from Brahmà the boon to conquer the three worlds.
     They then returned to their father. They did not relish the advice of their father to lead a righteous life. They went round the three worlds harassing people. Maya built for them the city called Laïkà on the top of the Mountain Trikåña.
     There is a story about the origin of Trikåña. Once a controversy arose between Vàsuki and Vàyubhagavàn as to who was the greater of the two. To prove that he was greater than Vàyu, Vàsuki enveloped with his body mountain Mahàmeru so that Vàyu (wind) could not enter it, and Vàyu tried to blow off the mountain with the result that a dust storm concealed the whole world from view. The Devas took refuge in Viùõu, who pacified Vàsuki, and he then unwound one coil round the mountain. Vàyu took advantage of the opportunity and swept off one peak of the mountain to the South into the sea, and that peak is Trikåña.
     Màlyavàn, Sumàlã and Màlã settled down in Laïkà, and they married Sundarã, Ketumatã and Vasudhà, the three daughters of Narmadà, a Gandharva woman. Seven sons called Vajramuùñi, Viråpàkùa, Durmukha, Suptaghna Yaj¤ako÷a, Matta and Unmatta and a daughter called Nalà were born to Màlyavàn and Sundarã. Ten sons called Prahasta, Akampa, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühràda, Prakvàta and Bhàsakarõa and four daughters called Vekà, Puùpotkañà, Kaikasã and Kumbhãnasã were born to Sumàlã and Ketumatã. Four sons called Anala, Anila, Aha and Sampàti (these four were the ministers of Vibhãùaõa) were born to Màlã and Vasudhà.
     When the harassments of the Ràkùasas became unbearable the Devas sought protection from øiva, and Indra detailed to him about the unrighteous actions of Màlyavàn, Sumàlã and Màlã. øiva directed the Devas to Viùõu, who set out, to fight against the Ràkùasas. Màlã cut at Garuóa, and Viùõu killed him (Màlã) with his Sudar÷ana Cakra. The other Ràkùasas retreated to Laïkà. As their presence in Laïkà was dangerous to the Devas, Viùõu directed the Sudar÷ana Cakra to go to Laïkà every day and kill the Ràkùasas in groups. The Cakra began its work, and the remaining Ràkùasas escaped to Pàtàla. Laïkà became thus deserted and Kubera took his abode there. The Yakùas, born from the hunger of Brahmà roamed about without a leader and ultimately settled down in Laïkà under the leadership of Kubera. (Uttara Ràmàyaõa).
     6) %<Kubera left Laïkà.>% The other sons of Vi÷ravas like Ràvaõa returned with boons from Brahmà for the conquest of the earth, and the first thing Ràvaõa did was to drive away his brother Kubera from Laïkà. He also took by force the Puùpaka Vimàna of Kubera, who cursed Ràvaõa thus: "This will never be your vehicle, but will become that of his, who kills you."
     Kubera, with the Yakùas, Kinnaras etc. went north and settled on mount Gandhamàdana. (Vana Parva, Chapter 275).
     7) %<Kubera's sabhà.>% The assembly hall of Kubera is 100 yojanas in length and 100 yojanas wide. High walls surround the city. In the centre of the city is a beautiful mansion studded with gems where Kubera sits surrounded by thousands of women. Màruta Deva carrying fragrance from Kalpavçkùa worships him. Gandharva and Apsarà women entertain Kubera with music. Mi÷rake÷ã, Rambhà, Menakà, Urva÷ã, Citrasenà, øucismità, Ghçtàcã, Pu¤jikasthalà, Vi÷vàcã, Sahajanyà, Pramlocà, Vargà, Saurabheyã, Samãcã, Budbudà, and Latà are the chief among them. Maõibhadra (Màõibhadra), Dhanada, â÷veta, Bhadra, Guhyaka, Ka÷eraka, Gaõóakaõóu, Pradyota, Mahàbala, Ka, Tumburu, Pi÷àca, Gajakarõa, Vi÷àla, Varàhakarõa, Tàmroùñha, Halakakùa, Halodaka Haüsacåóa, øaïkhàvarta, Hemanetra, Vibhãùaõa, Puùpànana, Piïgalaka, øoõitoda, Pravàlaka, Vçkùabàùpaniketa, Cãravàsas and Nalakåbara are the chief members in the court of Kubera. øiva, a good friend of Kubera, very often visits him. Gandharvas and sages like Vi÷vàvasu, Hàhà, Håhå, Parvata, Tumburu and øailåùa live in Kubera's assembly. Nàrada told Dharmaputra that the Kuberasabhà was thus always sweet and pleasant. (Sabhà Parva, Chapter 10).
     8) %<Fight between Kubera and Ràvaõa.>% Kubera got secret information that the Devas and the brahmins had decided jointly to complain to Mahàviùõu about their unbearable harassment by Ràvaõa. He sent a messenger to his brother Ràvaõa warning him to lead a more righteous life. Ràvaõa got so much enraged at the advice of his brother that he cut the messenger into pieces and served as food to the Ràkùasas.
     Ràvaõa mobilised his army against Kubera and the Devas, and decided first to attack Kubera. At the head of a huge army led by heroes like Mahodara, Prahasta, Màrãca, øuka, Sàraõa, Vajradaüùñra, Dhåmràkùa, Viråpàkùa, Yåpàkùa, Mahàpàr÷va, Matta, Unmatta, Vikaña, Suptaghna, Yaj¤àntaka, Makaràkùa, Kumbhakarõa, Atikàya and Akùakumàra, Ràvaõa marched to Alakàpurã where a fierce battle ensued between Ràvaõa's and Kubera's armies. Many Yakùas were killed by Ràvaõa's army, and the Yakùa hero Maõicara killed a large number of Ràkùasas. As a last resort Ràvaõa thrashed Maõicara on the head with a club and this turned the hair on his head to one side. From that day Maõicara came to be known as Pàr÷vamauli (head turned to one side). In the fight that followed between Kubera and Ràvaõa the former fell down unconscious. But, the Yakùas brought two Vimànas and carried Kubera to the palace. Ràvaõa plundered Kubera's palace and carried off to Laïkà a lot of costly gems and other wealth. (Uttara Ràmàyaõa)
     9) %<Kubera became a Chameleon.>% King Marutta once performed a Mahe÷vara yaj¤a to which were invited Indra, Varuõa, Kubera and Kàla. While the yaj¤a was progressing Ràvaõa came that way with his army. Indra and the others, in great fear, ran away and escaped disguised in various forms, Kubera assuming the form of a chameleon. After resuming his own form Kubera gave the Chameleon the gift to change its colour. It was further blessed that to the onlookers it would seem that there was gold on its cheeks. (Uttara Ràmàyaõa).
     10) %<Kubera cursed Viråpàkùa.>% Kubera had a yakùa called Viråpàkùa as Manager, and he was in charge of Kubera's treasures also. Viråpàkùa had employed a gigantic yakùa to look after the treasures outside the capital. One day a brahmin called Pà÷upata came in search of treasures to Alakàpurã. He knew a very peculiar art, viz. he would go about with a lamp lighted with 'the ghee of men' (oily substance extracted from human body) and the lamp would tumble down from his hands on earth exactly on spots where treasures lay hidden. Pà÷upata tried to unearth Kubera's treasures by the above means, and Viråpàkùa who got scent of the brahmin's activities got him killed. Since a brahmin (Pà÷upata) was killed the sin of brahmahatyà affected the Yakùa community, and angered at this Kubera cursed Viråpàkùa into a man, and he was born on earth as the son of a brahmin. Viråpàkùa's wife complained about this curse to Kubera, who told her that she would be born as a daughter of the maidservant of the brahmin as whose son her husband was born, and that he (son) would marry her. Kubera, further told her that association with her would redeem Viråpàkùa from the curse and that both of them would return to him. Accordingly she lay as a human child at the gates of a brahmin maid-servant, who took it to her master. The child and the brahmin's son grew up together in his father's house, and in due course they were wedded to each other. They felt so happy as though at a reunion after a long separation. First the brahmin boy and after him his wife expired, and they returned to Alakàpurã. (Kathàsaritsàgara)
     11) %<Kubera and emperor Pçthu.>% While emperor Pçthu was ruling the land in the best interests of his subjects, mountains, trees, Devas, Asuras, Saptarùis, Ràkùasas etc. came to the earth and sang his praises, and as ordered by the emperor the earth turned itself into a cow and they milked her. It was Kubera who served as calf when the Ràkùasas began to milk the cow. (Droõa Parva, Chapter 69, Verse 24).
     The Devas crowned Pçthu as emperor, and, on that occasion imperial symbols were presented to him. The throne was presented by Kubera; the royal umbrella by Varuõa; the crown by Indra and the sceptre by Yama. (Bhàgavata, 4th Skandha Chapter 15, Verses 14 and 15).
     12) %<Kubera cursed Tumburu.>% The Yakùa called Tumburu once displeased Kubera, who cursed him into a Ràkùasa. He was to be redeemed from the curse on his death at the hands of ørã Ràma. Tumburu, who was born as Viràdha, the Ràkùasa in Daõóakàraõya attacked Ràma and Lakùmaõa during their stay in exile in the forest and was killed by them. He was cremated in the forest. He resumed his former form as Tumburu and returned to Kubera's palace. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Canto 4).
     13) %<Kubera became Piïgalàkùa.>% Kubera once looked with jealousy at Pàrvatã seated on the left thigh of øiva, and therefore, he became blind in one eye. When Pàrvatã regained her equanimity she turned that eye of Kubera into yellow in colour so that he might always remember the incident. Henceforth Kubera came to be known as Ekapiïgala.
     14) %<Agastya cursed Kubera.>% Kubera also was invited to the chanting of mantras held by the Devas at Ku÷àvatã. Kubera was on his way to Ku÷àvatã with Maõimàn when the latter spat on the head of Agastya, who was performing penance on the banks of river Kàlindã. Agastya cursed them thus:--"Oh Kubera, your attendant Maõimàn has insulted me. Therefore, he himself and the army will be killed by a man. You will grieve over their death. But, you will be absolved from this curse at the sight of the man, who had killed Maõimàn and his army."
     Bhãmasena, who went to mount Gandhamàdana in search of the Saugandhika flower could kill Maõimàn and his soldiers because of this curse of Agastya. After killing Maõimàn, Bhãma saw Kubera in person, and the latter got absolved from the curse. (Vana Parva, Chapter 161).
     15) %<Other information about Kubera.>% (i) He comforted the Pàõóavas once during their life in exile in the forest. (Vana Parva, Chapter 161, Verse 41).
     (ii) During the war with Ràvaõa when ørã Ràma fainted on the field, it was the water, purified by mantras, which Kubera sent through the Yakùa, Guhyaka, which brought Ràma back to consciousness.
     (Vana Parva, Chapter 289, Verse 9).
     (iii) Kubera once cursed the Yakùa called Sthåõakarõa. He went to live in forest Ambà the woman became a male by getting the penis of Sthåõakarõa. (See under Ambà and Sthåõakarõa).
     (iv) øukràcàrya once gave Kubera a lot of wealth. (Bhãùma Parva, Chapter 6, Verse 23).
     (v) A King called Mucukunda once fought with Kubera. (øànti Parva, Chapter 74, Verse 4). See under Mucukunda.
     (vi) øukra once carried off all the wealth of Kubera, who complained to øiva about it. øiva, in anger, raised his ÷åla, when øukra stood on its top and pressed it down. øiva threw øukra off but he fell into the palms of øiva who threw him again. øukra then entered the stomach of øiva and roamed about there finding no path to get out. øiva waited with the ÷ula to kill øukra the moment he came out of his (øiva's) stomach. øukra came out as øiva's son, and Pàrvatã prevented øiva from killing øukra on the plea that it was not proper to kill one's own son. øukra thus escaped and Kubera lost some of his wealth. (øànti Parva, Chapter 289).
     (vii) On another occasion Kubera entertained sage Aùñàvakra. (Anu÷àsana Parva, Chapter 19, Verse 37).
     (viii) Kubera should be installed in temples as seated on a goat with club in his hand. (Agni Puràõa, Chapter 51).
     (ix) The name of Kubera's wife was Bhadrà. (âdi Parva, Chapter 198, Verse 6).
     (x) Kubera is called Naravàhana also as he rides in a vehicle drawn by men. He is also called Ràjaràja, as he is King of Kings. (âdi Parva, Chapter 275, Verses 1-3).
     (xi) Vi÷ravas got angry with Kubera, and from that day he deputed three Ràkùasa girls to serve his father. (Vana Parva, Chapter 275, Verses 1-3).
     (xii) %<Synonyms for Kubera used in Mahàbhàrata.>% Alakàdhipa, Dhanada, Dhanade÷vara, Dhanagoptà, Dhanàdhipa, Dhanàdhipati, Dhanàdhyakùa, Dhane÷vara, Dhanapati, Dhane÷a, Draviõapati, Gadàdhara, Guhyakàdhipa, Guhyakàdhipati, Kailàsanilaya, Naravàhana, Nidhipa, Paulastya, Ràjaràja, Ràjaràñ, Ràkùasàdhipati, Ràkùase÷vara, Vai÷ravaõa, Vittagoptà, Vittapati, Vitte÷a, Yakùàdhipa, Yakùàdhipati, Yakùapati, Yakùapravara, Yakùaràñ, Yakùaràja, Yakùaràkùasabhartà, Yakùarakùodhipa.
     (xiii) Kubera's garden is called Caitraratha, his son Nalakåbara, his capital Alakà and his mountain-seat Kailàsa.
     xiv) Kubera once did tapas for hundred years when øiva appeared and granted him the boon that he would become King of the Yakùas. (Padma Puràõa, âdikhaõóa Chapter 16).

#<KUBERATäRTHA># A holy place on the banks of the river Sarasvatã. Once the Devas appeared to Kubera at this tãrtha and granted him overlordship of wealth, friendship of øiva, Deva-hood and rulership of the world. The Marudgaõas crowned him King. He got the son Nalakåbara also there. The place, thus important in many ways came to be reputed as Kuberatãrtha in later years. (øalya Parva, Chapter 97).

#<KUBHâ># A river mentioned in the ègveda. Kubhà, Sindhu, Suvàstu, Vitastà, Asiknã, Paruùõã, Vipà÷à, øatadrå, Sarasvatã and Yamunà are the important rivers referred to in the ègveda.

#<KUBJâ># An ugly woman about whom the following story is told in Chapter 126, of Uttarakhaõóa in Padma Puràõa.
     Kubjà became a widow in her very childhood, and she spent eight years in observing auspicious ceremonies. As she took the 'Màgha bath' every year she attained salvation. This was the period when Sunda and Upasunda were harassing the world, and to destroy them Kubjà incarnated as Tilottamà and hooked them by her excellent beauty. They fought each other for her hand and got killed. Brahmà was pleased at this and granted Kubjà a place in Såryaloka.

#<KUBJâMRAKA># A holy place. A visit to this place is as good as offering a gift of a thousand cows. The visitor will also attain heaven. (Vana Parva, Chapter 84, Verse 40).

#<KUCELA># Sudàman, better known as Kucela was a brahmin class-mate of ørã Kçùõa at the â÷rama of sage Sàndãpani. One day Sàndãpani's wife deputed Kucela and Kçùõa to collect fire-wood from the forest, and they had to stay the whole night there as they could not find out the way back to the à÷rama due to heavy rain, thunder etc. After their education was over these two thick friends left the à÷rama and went their different ways in life.
     ørã Kçùõa became the lord of Dvàrakà, and Kucela a house-holder with many children, and starvation gripped the family. One day, at the instance of his wife, Kucela started for Dvàrakà to visit Kçùõa with a packet of rice flakes as a present to him. Kçùõa received his old classmate most cordially, and ate one handful of rice flakes from the packet brought by Kucela. Rukmiõã prevented him from a second helping of the flakes. After spending some time most happily with his old friend, Kucela started homewards. Only on his way back did he think that Kçùõa had not given him any monetary help. But, by the time he reached home his old dilapidated house had converted itself into a beautiful mansion, and his wife and children were in great happiness. ørã Kçùõa's blessings thus converted poor Kucela into a very rich person. (Bhàgavata, 10th Skandha).

#<KUHA># A prince of the Sauvãra kingdom. He was a follower of Jayadratha. (Vana Parva, Chapter 265, Verse 11).

#<KUHARA># A King of Kaliïga. He was born from an aspect of the Asura called Krodhava÷a. (âdi Parva, Chapter 67, Verse 65).

#<KUHæ># Daughter of Aïgiras, one of the Prajàpatis. To Aïgiras, by his wife Smçti were born four daughters called Sinãvàlã, Kuhå, Ràkà and Anumati. (Viùõu Puràõa, Part 1, Chapter 10).

#<KUJA># Kuja is an individual belonging to the Devagaõa. His weapon is called øakti. He wears the akùamàlà. (Rudràkùa garland).

#<KUJèMBHA># A very powerful and valiant Ràkùasa who possessed an iron rod named Sunanda. He had earned the boon that the rod would lose its power only on contact with women. He lived underground in a thick forest on the banks of the river Nirvindhyà. Once he abducted Mudàvatã, the beautiful daughter of Vióåratha, King of Vai÷àlã. At last Vatsapri, the son of Bhalandana made Mudàvatã touch the iron rod of the Asura, which became powerless because of the touch of a woman, and then he (Vatsapri) killed the Asura. Vatsapri then married Mudàvatã. (Màrkaõóeya Puràõa, Chapter 116).

#<KUKARDAMA># A wicked monarch of Piõóàrakade÷a. He had to be born in Pretayoni (womb of a ghostess) due to his many sins, and once he came to the à÷rama of Kahoóa, and the sage recognised him as his former disciple and absolved him from his ghosthood. (Padma Puràõa, Uttara Khaõóa, Chapter 139).

#<KUKKURA I># A King of the Lunar dynasty, the founder of the Kukkura dynasty.

@<[Page 438a]>@

#<KUKKURA II># A noble sage who distinguished himself in Dharmaputra's court. (Sabhà Parva, Chapter 4, Verse 19).

#<KUKKURA (M)># An urban region in ancient India. (Bhãùma Parva, Chapter 9, Verse 42).

#<KUKKUòIKâ># A female attendant of Skanda. (Bhãùma Parva, Chapter 46, Verse 15).

#<KUKUDMIN># A son, ânarta, was born to King øaryàti, the son of Vaivasvata Manu. Revata, the famous Ràjarùi, who ruled from his capital at Ku÷asthalã island, was the son of ânarta. ânarta had hundred sons, the eldest being Kukudmin, and also a daughter called Revatã. (Devã Bhàgavata, 7th Skandha).

#<KUKURA I># (KUKæRA). A King of the Vçùõi dynasty. From Vçùõi the descendants are in the following order:--Yudhàjit--øini--Satyaka--Sàtyaki (Yuyudhàna)--Jaya--Kuõi--Anamitra--Pç÷ni--Citraratha--Kukura. As Kukura was a very reputed King his successors were also called Kukuras. The Kùatriyas of this dynasty were subject to the orders of ørã Kçùõa. (Udyoga Parva, Chapter 28). Members of the Kukura and Andhaka dynasties became drunkards, and at last quarrelled with one another and died. (Mausala Parva, Chapter 3).

#<KUKURA II># A serpent born in the Ka÷yapa dynasty. (Udyoga Parva, Chapter 103, Verse 10).

#<KUKURA(M)># An urban region in ancient India. (Bhãùma Parva, Chapter 9, Verse 60).

#<KUKúI I># To Svàyambhuva Manu the son of Brahmà were born two sons called Priyavrata and Uttànapàda by his wife øataråpà, and Kardama Prajàpati married the daughter of Priyavrata. And, to them were born three sons called Samràñ, Kukùi and Viràñ. (Agni Puràõa, Chapter 18).

#<KUKúI II># A well known Asura King. An aspect of this Asura was later reborn as King Pàrvatãya. (âdi Parva, Chapter 67, Verse 56).

#<KULâCALA (KULAPARVATA)># Kulaparvatas are seven in number, Viz. Mahendra, Malaya, Sahya, øuktimàn, èkùavàn, Vindhya, Pàriyàtra. (Bhãùma Parva, Chapter 9, Verse 11).

#<KULADHARMA># The moral and ethical codes of conduct, especially with reference to family life. Arjuna told the following about Kuladharmas to Kçùõa at Kurukùetra.
     In the decline of a family, its time-honoured usages perish; with the perishing of such rites impiety overtakes the entire family.
     With the growth of impiety even the noble women become unchaste, and if women become corrupt, mixture of castes ensues.
     Hell is verily the lot of the family and family-destroyers through caste admixture; for, their ancestors fall deprived of balls of rice and libations.
     The ever-lasting caste virtues and the family merits get ruined because of the chaos in the caste system. We have heard that hell is verily the long-lasting abode of the men whose family religious practices have been broken. (Bhãùma Parva, Chapter 25 and the Gãtà).

#<KULAMPUNâ># A river which ought to be daily remembered. (Anu÷àsana Parva, Chapter 165, Verse 20).

#<KULAMPUNA># A holy place. A bath here brings about sanctification of the entire family. (Vana Parva, Chapter 83, Verse 104).

@<[Page 438b]>@

#<KULATTHA># A holy centre in ancient India. (Bhãùma Parva, Chapter 9, Verse 66).

#<KULIKA># A prominent serpent born of Kadrå. (âdi Parva, Chapter 65, Verse 41).

#<KULYA># A èùi who belonged to the line of disciples of Vyàsa. (Bhàgavata, 12th Skandha).

#<KUMâRA I># Skanda or Subrahmaõya. (For details see under Skanda).

#<KUMâRA II># A King in ancient India. He was invited by the Pàõóavas to help them in the great war. He was defeated by Droõa. (Udyoga Parva, Chapter 4, Verse 24).

#<KUMâRA III># A sage reputed as Sanatkumàra. (For details see under Sanatkumàra).

#<KUMâRA IV># One of the prominent sons of Garuóa.

#<KUMâRA V># An urban region in ancient India. King øreõimàn of Kumàra was defeated by Bhãma during his triumphal tour. (Sabhà Parva, Chapter 30, Verse 1).

#<KUMâRA(S)># Sanaka, Sanandana, Sanatkumàra and Sanatsujàta were the sons of Brahmà endowed with eternal youthfulness. They are known as the Kumàras.

#<KUMâRADâSA># A Sanskrit poet of the 7th century A.D. His chief work is the great poem called Jànakãharaõam consisting of twenty cantos.

#<KUMâRADATTA># Guardian of the mother of the Vai÷ya called Måùika. (See under Måùika).

#<KUMâRADHâRâ># A river which has its source in Brahmasaras. Those who bathe in the river will become intelligent and wealthy. (Vana Parva, Chapter 84, Verse 149).

#<KUMâRAKA># A prominent serpent born in the Kauravya dynasty. It was burnt to death at the serpent yaj¤a of King Janamejaya. (âdi Parva, Chapter 57, Verse 13).

#<KUMâRAKOòI># A holy place. A visit to the place is as good as offering a gift of a thousand cows. (Vana Parva, Chapter 2, Verse 117).

#<KUMâRAVANA (M)># The place where King Sudyumna got changed into a woman. When once Sanaka and other sages went to Kumàravana to see øiva he was seated there with Pàrvatã on his lap. Seeing the sages Pàrvatã got angry and cursed that men who entered the forest in future would be turned into women. King Sudyumna went to hunt in the forest ignorant of this curse, and as soon as he set foot in the forest he was turned into a woman. Puråravas was the son born to this woman by Budha. (Devã Bhàgavata, 1st Skandha).

#<KUMâRAVARúA># A place near mount Raivataka. (Bhãùma Parva, Chapter 11, Verse 26).

#<KUMâRä I># A princess of the Kekaya kingdom. She was the mother of Prati÷ravas, and wife of Bhãmasena, a King of the Puru dynasty. (âdi Parva, Chapter 95, Verse 43).

#<KUMâRä II># In verse 31, Chapter 23 of the Vana Parva, it is stated that certain maidens were born from the body of Skanda. They were called Kumàrãs and they used to eat unborn children in the womb of their mothers.

#<KUMâRä III># Wife of the serpent called Dhana¤jaya. (Udyoga Parva, Chapter 117, Verse 17).

#<KUMâRä IV># A river in ancient India. (Bhãùma Parva, Chapter 9, Verse 36).

@<[Page 439a]>@

#<KUMâRä V># A river in the øàka island. (Bhãùma Parva, Chapter 11, Verse 32).

#<KUMâRäPæJâ># It is a special item in Navaràtripåjà. According to the definition 'Kumàrikà tu sà proktà dvivarùà yà bhavediha,' Kumàrã is a two-year old female child. To worship such a child is Kumarãpåjà, and it should be conducted accompanied by sumptuous feasts and presentation of clothes etc. There are no hard and fast rules as to how many Kumàrãs should be worshipped and as to the manner and method of the worship. The same Kumàrã may be worshipped during all the days of the Påjà, or every day one more girl may be worshipped like this:--one girl on the first day, two on the second day and so on. Or it may be in the order 4, 6, 8 etc or 4, 8, 12, 16 etc. Even if the daily number be nine it is in order. There is no rule that Kumàrãs alone should be worshipped; any one of the navakanyakàs would do. A girl two years old is called Kumàrã, three years old Trimårti; four years old Kalyàõã; five years old Rohiõã; six years old Kàlã; Seven years old Caõóikà; eight years old øàmbhavã; nine years old Durgà and ten years old Subhadrà. These girls are called Navakanyakàs. But, a child less than two years of age should not be worshipped, because it will not be fully sensitive to taste, smell etc. Also, age alone does not render Kumàrãs suitable for worship. They should be absolutely free from ulcers, leprosy, ugliness, squint-eyes, dwarfishness, lameness, bad odour, stigma of low birth etc. For the achievement of special objects a Brahmin child should be worshipped; for victory, a Kùatriya child and for profit, a Vai÷ya or a Sådra child should be worshipped. The Brahmin may worship brahmin childern; the Kùatriya, Brahmin and Kùatriya children; the Vai÷ya, Brahmin, Kùatriya and Vai÷ya children; and the øådra, Brahmin, Kùatriya, Vai÷ya and øådra children. (Devã Bhàgavata, 3rd Skandha).

#<KUMBHA I># One of the three sons of Prahlàda, the other two being Virocana and Nikumbha. (âdi Parva, Chapter 65, Verse 19).

#<KUMBHA># II. Son of Kumbhakarõa, whose wife Vajrajvàlà bore him two sons called Kumbha and Nikumbha. Both of them were very powerful, and Kumbha, in the Ràma-Ràvaõa war defeated the army of monkeys on various occasions. Many of the ministers of Sugrãva tried to defeat Kumbha. Aïgada, son of Bàli also could not stand up to him. Then Sugrãva fought against Kumbha and flung him into the sea when the water in it rose up to the level of mount Vindhya. Kumbha came ashore from the sea roaring but was fisted to death by Sugrãva. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Canto 76).

#<KUMBHAKA I># A warrior of Skanda. (øalya Parva, Chapter 45, Verse 75).

#<KUMBHAKA II># (Nikumbhaka). A very reputed sage. If he visited any place at dusk he left it only after a thousand years. He visited Kà÷ã once when King Divodàsa was ruling the state after having killed the Ràkùasa called Kùemaka, who had lived like a king there. Kumbhaka lived in a forest in Kà÷ã with his disciples. Prosperity reigned supreme within a radius of three Yojanas from where the sage lived. Neither wild beasts nor famine infested the area.
     Once a fierce famine broke out in Kà÷ã, and the failure of rain caused great havoc. Finding it impossible to feed the cows their keepers went with their live-stock every morning to Kumbhaka's place where summer had not yet even peeped in, and after feeding their cows there, they returned home in the evening. But, one evening they led back with them the cows used by the sage for his Påjàs. When the sun set, as usual the sage sat before the sacred fire for Påjà. But, the cow had not come. With his divine vision he found out the reason for the absence of the cow. He cursed that the region where the keepers of the cows lived be turned into a desert, and the kingdom of Kà÷ã became a desert place, whereupon king Divodàsa went to the banks of the Gomatã and founded a new kingdom there. (Brahmàõóa Puràõa Chapter 2).

#<KUMBHAKARöA>#
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà--Pulastya--Vi÷ravas--Kumbhakarõa.
     2) %<Birth.>% Pulastya, one of the Prajàpatis married Havirbhå (Màninã) and a son called Vi÷ravas was born to them.
     Ràvaõa and Kumbhakarõa were born to Vi÷ravas of Puùpotkañà, and Vibhãùaõa was born to him of Ràkà, and Khara and øårpaõakhà were born to him of Màlinã. The above version is based on verses--1 to 8 in Chapter 275 of the Vana Parva. But, according to Uttara Ràmàyaõa, Ràvaõa, Vibhãùaõa and Kumbhakarõa were born to Vi÷ravas of his wife called Kaikasã. According to the Agni Puràõa, Puùpotkañà and Kaika÷i were one and the same.
     3) %<Former births of Kumbhakarõa.>% Ràvaõa and Kumbhakarõa were originally the two Devas called Jaya and Vijaya. Viùõu appointed them as gate-keepers at Vaikuõñha. Once they stopped sages like Sanaka and others at the gates, and the latter cursed Jaya and Vijaya into Ràkùasas. When they complained about the curse to Viùõu he promised to welcome them back to Vaikuõñha after they had lived three births as Ràkùasas. Accordingly Jaya was born as Hiraõyàkùa and Vijaya as Hiraõyaka÷ipu, both of them Asuras. Mahàviùõu incarnated himself as a Boar and killed Hiraõyàkùa and as Narasiüha he killed Hiraõyaka÷ipu. Hiraõyàkùa and Hiraõyaka÷ipu were reborn as Ràvaõa and Kumbhakarõa respectively. Mahàviùõu, during his incarnation as ørã Ràma killed both Ràvaõa and Kumbhakarõa. Ràvaõa was reborn as øi÷upàla and Kumbhakarõa as Dantavaktra. Both of them were killed by Mahàviùõu during his incarnation as ørã Kçùõa. Thus the Deva called Vijaya, on account of the curse of Sanaka and other sages, passed through three lives as Hiraõyaka÷ipu, Kumbhakarõa and Dantavaktra and finally reached Vaikuõñha. (Bhàgavata, 7th Skandha).
     4) %<Kumbhakarõa secured boons.>% Kumbhakarõa spent his childhood with his brothers at the à÷rama of his father on mount Gandhamàdana. Kubera was at the zenith of his glory at that time, having been crowned king of the Yakùas, and also having got the Puùpaka Vimàna. The reputation of Kubera kindled jealousy in Kumbhakarõa and his brothers. They too performed penance in the forest on one foot for a thousand years. But, Brahmà did not appear. They continued the penance without eating any food. Khara and øårpaõakhà stayed there serving their brothers. Even after the second thousand years Brahmà did not appear. Then Ràvaõa cut off his ten heads and made offerings of them to Brahmà. Then Brahmà appeared. Brahmà restored his heads to Ràvaõa and he was granted the boon that he would not be killed by anybody but a man. The Devas shuddered at the gift to Ràvaõa, and feared about the future in case Kumbhakarõa too got such a boon. At their request Sarasvatã danced on his tongue at the time of Kumbhakarõa's request for a boon. Kumbhakarõa wanted NIRDEVATVAM (Absence of all Devas). But by a slip of the tongue (caused by Sarasvatã) what he asked for was nidràvatvam (sleep). Brahmà granted him nidràvatvam; he said that Kumbhakarõa would sleep for six months of the year continuously. Vibhãùaõa got the boon that he should remember righteousness in danger and use the Brahmàstra without any training in its use. The brothers returned home after securing the boons, and, after driving off Kubera, the lord of Laïkà, Ràvaõa and his brothers took their abode there. (Vana Parva, Chapter 275 and Uttara Ràmàyaõa).
     5) %<Death of Kumbhakarõa.>% Kumbhakarõa played a very important part in the Ràma-Ràvaõa war. Prominent warriors on the side of Ràma, like Sugrãva, his ministers and Lakùmaõa fought with him. But, none of them could kill him. At last, ørã Ràma's arrows killed him. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Chapter 67).
     Kumbhakarõa is not to be viewed merely and purely as an evil character. His advice to Ràvaõa on various occasions shows noble traits of his character. When ørã Ràma with his army of monkeys appeared on the other side of the ocean Ràvaõa held a conference of his brothers, ministers and others at which Kumbhakarõa spoke as follows:--"You abducted Sãtà without consulting us, and we would not therefore be responsible for the consequences of that action of yours. But, it is not proper that the younger brother should keep away when danger faces the elder one, and on that principle here I am ready to fight Ràma."
     These weighty words of Kumbhakarõa throw considerable light on the character of Kumbhakarõa.
     (Vàlmãki Ràmàyaõa, Yuddhakàõóa, Chapter 12).

#<KUMBHAKARöâøRAMA># A holy place. He who visits this place will enjoy the respect of others. (Vana Parva, Chapter 84, Verse 157).

#<KUMBHâöôA># Minister of Bàõàsura. Citralekhà, companion of Uùà, the daughter of Bàõa was the daughter of Kumbhàõóa. (See under Uúâ). (Bhàgavata, 10th Skandha).

#<KUMBHâöôAKODARA># A warrior of Skandadeva. (øalya Parva, Chapter 45, Verse 69).

#<KUMBHARETAS># (RATHAPRABHU, RATHADHVâNA). Bharadvàja, the first son of øaüyu married Vãrà, and an Agnideva was born as their son. This Agni is known by the names Kumbharetas, Rathaprabhu and Rathadhvàna. (M.B. Vana Parva, Chapter 220, Verse 9).

#<KUMBHAøRAVAS># An attendant of Skandadeva. (øalya Parva, Chapter 46, Verse 26).

#<KUMBHAVAKTRA># A warrior of Skandadeva. (øalya Parva, Chapter 45, Verse 75).

#<KUMBHAYONI I># Agastya. (See under Agastya).

#<KUMBHAYONI II># A Deva woman who danced in Indrasabhà when Arjuna came to Indraloka. (Vana Parva, Chapter 43, Verse 30).

#<KUMBHäNADä># Daughter of Sumàlã the Ràkùasa, by Ketumatã. She was abducted by the King of Mathurà called Madhupa. Ràvaõa killed him. (See under Madhupa).

#<KUMBHäNASA># An asura and a notorious philanderer. (Anu÷àsana Parva, Chapter 39, Verse 7).

#<KUMBHäNASä I># Wife of Aïgàraparõa, a great Gandharva. When Arjuna was about to kill Citraratha Kumbhãnasã requested Yudhiùñhira to save her husband, and he was accordingly set free. (For details see under Aïgàraparõa).

#<KUMBHäNASä II># A daughter born to Vi÷vàvasu of Analà. A Ràkùasa called Madhu abducted and made her his wife. The famous Lavaõàsura was their son.

#<KUMBHäPâKA (M)># One of the twentyeight narakas (hells). It is intended for the cruel folk, who kill for food harmless animals and birds. Since such cruel folk are roasted in Kumbhã fire the hell came to be known by this name. Big vessels full of boiling oil are kept there and the servants of Yama push the sinners into them. One who had killed an animal will be kept in the boiling oil for as many years as the number of hairs the animal killed by him had on its body. (Devã Bhàgavata, 8th Skandha; also see under Pitçtãrtha).

#<KUMUDA I># A prominent serpent. (âdi Parva, Chapter 35, Verse 15).

#<KUMUDA II># A prominent monkey, who was an attendant of Sugrãva. (Vana Parva, Chapter 289, Verse 4).

#<KUMUDA III># A great elephant born in the dynasty of Supratãka. (Udyoga Parva, Chapter 99, Verse 15).

#<KUMUDA IV># A son of Garuóa. (Udyoga Parva, Chapter 101, Verse 12).

#<KUMUDA V># One of the five attendants given by Brahmà to Skanda. (øalya Parva, Chapter 45, Verse 39).

#<KUMUDA VI># A warrior who fought with Skandadeva. (øalya Parva, Chapter 45, Verse 56).

#<KUMUDA VII># A synonym of Mahàviùõu. (Anu÷àsana Parva, Chapter 149, Verse 76).

#<KUMUDA VIII># There are four mountains supporting Mahàmeru on its four sides, and Kumuda is one of those four mountains, Mandara, Merumandara and Supàr÷va being the other three. According to the 8th Skandha of the Devã Bhàgavata there are other tweny mountains on the four sides of Mahàmeru, viz. Kuraïga, Kuraga, Ku÷umbha, Vikaïkata, Trikåña, øi÷ira, Pataïga, Rucaka, Nãla, Niùadha, øitivàsa, Kapila, øaïkha, Vaidårya, Càrudhi, Haüsa, èùabha, Nàga, Kàla¤jara and Nàrada.

#<KUMUDâDI># One of those Vedic scholars, who belonged to the line of Vyàsa's disciples. His forte was the Atharvaveda. Jaimini was a reputed disciple of Vyàsa. His son, Sumantu, taught his disciple Kabandha the Atharvaveda. Kabandha divided it into two between Devadar÷a and Pathya. Medhà, Brahmabali, øautkàyani and Pippalàda were the disciples of Devadar÷a, and Jàbàli, Kumudàdi and øaunaka were the disciples of Pathya. (Viùõu Puràõa, Part 3, Chapter 6).

#<KUMUDâKúA># A prominent serpent. (âdi Parva, Chapter 35, Verse 15).

#<KUMUDAMâLä># (KUMUDAMâNä). One of the four attendants given by Brahmà to Skanda, the other three being Nandisena, Ghaõñàkarõa and Lohitàkùa. All the four were very powerful, as swift and speedy as wind and noted for their sexual energy. (øalya Parva, Chapter 45, Verse 25).

#<KUMUDODARA># A particular region in the øàka island. (Bhãùma Parva, Chapter 11, Verse 25).

#<KUMUDVATä I># Wife of King Vimar÷ana of Kiràtade÷a. Kumudvatã requested him one day, to put a stop to his cruelties against the people. His reply was as follows:--"Oh! dear wife, don't feel sorry. In my past life I was a dog and, starved almost to death. I went to the gates of the øiva temple at Pampàpura. It was Caturda÷ã day, and thousands of people had gathered there, and I stood there looking at the øivaliïga. Then someone cried out, 'Beat the dog to death,' and though, in mortal terror, I ran thrice about the temple, people beat me to death. Since, although only by accident, I had run thrice around the temple, I was born as a King in the present life. I cherish the greatest devotion for Lord øiva; but, as inherent tendencies do not die out so easily I possess certain characteristics of the dog and that is why I commit the present cruelties."
     On hearing her husband's past history Kumudvatã wanted to know about her past also, and Vimar÷ana said thus: "In the past life you were a she-dove. Once you sat on the top of a Pàrvatã temple with a piece of flesh in your beak. Then another dove tried to snatch it from you, and with it you flew thrice round the temple. But, the other dove killed you and flew away with the piece of flesh. Since you flew around the Pàrvatã temple thrice you are now born as a queen." Vimar÷ana told her this also that in the next birth she would be born as the daughter of King Sç¤jaya, as the daughter of the King of Kaliïga in her third rebirth, as the daughter of the King of Magadha in her fourth birth, as the daughter of King Da÷àrõa in her fifth birth, as the daughter of Yayàti in her sixth birth, as the daughter named Vasumatã of the King of Vidarbha in her seventh birth, and that ultimately she would attain salvation. Vimar÷ana in his next birth would likewise be born as the Sindhu King, as the King of Sauràùñra in his third birth, as the King of Gàndhàra in his fourth birth, as King of Avantã in his fifth birth, as King ânarta in his sixth birth, as King of the Pàõóyas in his seventh birth, and that ultimately he too would attain salvation. Thus Vimar÷ana taught his wife that both of them would ultimately attain salvation as they had gone round the temple. (øiva Puràõa, Caturda÷ãmàhàtmya).

#<KUMUDVATä II># Wife of Ku÷a, son of ørã Ràma. Ku÷a lost the ornaments on his hands in water once while he was sporting in the river. Angry at the loss Ku÷a was about to shoot his arrows at the Sarayå when the nàga called Kumuda not only returned to him his lost ornaments but also gave Kumudvatã as wife to him. (ânanda Ràmàyaõa).

#<KUNADäKA># A warrior of Skanda deva. (øalya Parva, Chapter 45, Verse 58).

#<KUöôA># A very erudite Brahmarùi. He was present at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 53, Verse 8).

#<KUNDA># One of the five attendants given by Dhàtà to Skandadeva, the other four being Kusuma, Kumuda, ôambara and âóambara. (øalya, Parva, Chapter 45, Verse 38).

@<[Page 441b]>@

#<KUöôABHEDä># A son of Dhçtaràùñra; Bhãma killed him. (Droõa Parva, Chapter 127, Verse 60).

#<KUöôADANTA># A Videha brahmin, Kuõóadanta gave up his worldly possession for the attainment of spiritual knowledge, and sought the help of sage Kadamba. Finding that he had not yet completely mastered the senses Kadamba sent him to Ayodhyà, where he lived with ørã Ràma, and Vasiùñha taught him the necessary texts on the subject so that he attained spiritual knowledge. (Yogavàsiùñha).

#<KUöôADHâRA I># A son of Dhçtaràùñra. He is known as Kuõóodara also. Bhãmasena killed him. (Bhãùma Parva, Chapter 88, Verse 23).

#<KUöôADHâRA II># A serpent worshipping Varuõa in his court. (Sabhà Parva, Chapter 9. Verse 9).

#<KUöôADHâRA III># A cloud. None of the Devas condescended to bless a poor brahmin, who once performed penance in the forest when a cloud called Kuõóadhàra appeared and told him that, if the Devas would permit, he (cloud) would bless him. Immediately the Deva called Màõibhadra requested the cloud to bless the brahmin. The cloud did so and the brahmin attained salvation. (øànti Parva, Chapter 271).

#<KUöôAJA># (KUöôABHEDä. A son of Dhçtaràùñra; Bhãma killed him. (Bhãùma Parva, Chapter 96, Verse 26).

#<KUöôALA I># A serpent born in the Kaurava dynasty. It was burnt to death at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 16).

#<KUöôALA II># An urban region in ancient India. (Bhãùma Parva, Chapter 9, Verse 63).

#<KUöôALAPURUúA># See under Sàmudrika øàstra.

#<KUöôALä I># One of the children of Garuóa. (Udyoga Parva, Chapter 101, Verse 9).

#<KUöôALä II># A river the water of which was drunk by the Indians. (Bhãùma Parva, Chapter 9, Verse 21).

#<KUöôALä III># A son of Dhçtaràùñra, also kuown as Kuõóà÷ã. He was killed by Bhãma. (Bhãùma. Parva, Chapter 96, Verse 24).

#<KUöôALä IV># A synonym of ørã Kçùõa. (Anu÷àsana Parva, Chapter 149, Verse 110).

#<KUNDâPARâNTA># An urban area in ancient India. (Bhãùma Parva, Chapter 9, Verse 49).

#<KUöôâRIKâ># A female attendant of Skandadeva. (øalya Parva, Chapter 46, Verse 15).

#<KUöôâøä># See under Kuõóalã III.

#<KUöôIKA># Great-grandson of King Kuru of the lunar dynasty, and son of Dhçtaràùñra. (âdi Parva, Chapter 94, Verse 58).

#<KUöôINA># The capital of ancient Vidarbha. Damayantã was born and brought up in this city. (See under Damayantã).

#<KUöôäVIúA># An urban region in ancient India. (Bhãùma Parva, Chapter 50, Verse 50).

#<KUöôäVèúA># An urban region in ancient India. (Bhãùma Parva, Chapter 56, Verse 9).

#<KUöôODARA I># A son of Dhçtaràùñra. Bhãma killed him. (Bhãùma Parva, Chapter 88, Verse 23).

#<KUöôODARA II># A prominent serpent. (âdi Parva, Chapter 35, Verse 16).

#<KUöôODARA III># Sixth son of King Janamejaya. The King had eight sons, Viz. Dhçtaràùñra, Pàõóu, Bàlhãka, Niùadha, Jàmbånada, Kuõóodara, Padàti and Vasàti. (âdi Parva, Chapter 94, Verse 57).

@<[Page 442a]>@

#<KUöIGARGA># A reputed sage. By severe austerities he increased his spiritual powers, created a girl by his mental power, and afterwards entered into Samàdhi. The girl, who did not relish the idea of marriage, began penance in solitude, and she grew old. In the Mahàbhàrata she is known as Vçddhakanyà (Old Virgin). In the evening of her life she longed to give up her material body and to attain salvation. At this juncture Nàrada told her that salvation was not for unmarried women. She, therefore, gave half the power of her penance to a young man called øçïgavàn and lived as his wife for one single night. She thus attained salvation (øalya Parva, Chapter 52).

#<KUöINDA># A noble brahmin. He presented a divine conch to Yudhiùñhira at his Ràjasåya Yaj¤a. (øabhà Parva, Chapter 51, Southern text).

#<KU¥JA># A reputed sage. Once he enjoyed the company of Pramlocà, the celestial woman. (See under Pramlocà).

#<KU¥JALA I># A warrior of Skanda. (øalya Parva. Chapter 45).

#<KU¥JALA II># A wise parrot which lived on the banks of the river Narmadà. The Padma Puràõa (Chapter 85, Bhåmikhaõóa) has the following to say about the parrot.
     Ku¤jala, the wise parrot, had a wife and four sons called Ujjvala, Samujjvala, Vijvala and Kapi¤jala. These brothers used to feed themselves on sweet fruits etc. on the planes, mountains and other places. They also used to carry tasty fruits to their parents. The four brothers thus led a happy life in every way. (See under Subàhu).

#<KU¥JARA I># A great monkey. A¤janà mother of Hanåmàn was the daughter of Ku¤jara. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa; Canto 66, Verse 9).

#<KU¥JARA II># A well-known serpent. (âdi Parva, Chapter 35, Verse 15).

#<KU¥JARA III># A prince of the Sàuvãra country. He was a follower of Jayadratha, and was killed by Arjuna. (Vana Parva, Chapter 271).

#<KUNTAKA (KUNTALA)># A Sanskrit poet who flourished in the eleventh century A.D. He was a contemporary of Abhinavagupta, and a critic who maintained that the 'life' of real poetry was Vakrokti (expressing ideas in an artistically round-about way instead of in a blunt and plain manner).

#<KUNTALA># The King of the country Kuntala. Kuntala was a Kingdom in ancient South India. The King of the country was called Kuntala and the people were known as Kuntalas. (Sabhà Parva, and Bhãùma Parva).

#<KUNTä># (PèTHâ). Wife of King Pàõóu and the mother of the Pàõóavas, Kuntã is a noble heroine in the Mahàbhàrata.
     1) %<Birth.>% Kuntã was the sister of ørã Kçùõa's father Vasudeva. Her real name was Pçthà. Vasudeva and Pçthà were the children of King øårasena of the Yàdava dynasty. King Kuntibhoja was the son of øårasena's sister. He had no issues. øårasena had promised to give the daughter first born to him as the adopted daughter of Kuntibhoja, and accordingly his first-born daughter Pçthà was given to Kuntibhoja, and Kuntã was brought up in his palace. From that day onwards Pçthà came to be known as Kuntã. (âdi Parva, Chapter 111).
     Kuntã, Màdrã and Gàndhàrã were born from aspects respectively of the three celestial women Siddhi, Kçti and Mati. (âdi Parva, Chapter 67, Verse 160).
     2) %<Kuntã and the mantra.>% To treat brahmins who came to the court of Kuntibhoja with worshipful offerings etc. was the duty of Kuntã. Once sage Durvàsas visited Kuntibhoja, and as he knew that the sage was easily annoyed Kuntã was specially deputed for his service, and she served him to the utmost. One day, to test Kuntã, he asked her to be ready with his food by the time he took his bath, and he took practically no time to return after bath and sit for meals. By that time Kuntã had managed to cook his food, which she placed before him in a plate. The food was too hot and steaming, and the sage meaningfully looked at the back of Kuntã. Realising the meaning of the look, Kuntã turned her back to the sage for him to place the plate of food thereon. The sage placed it accordingly on her back and began eating. Though her back was really burning she showed no sign of it. Pleased at her behaviour the sage taught her a mantra and blessed her to the following effect.
     "Repeating this mantra you invoke whichever Deva you like and thanks to his favour you will get children. (Kathàsaritsàgara, Làvàõakalambaka, Taraïga 2 and Bhàrata (Malayàlam) Chapter 111).
     3) %<Kuntã tested the mantra.>% After the departure of Durvàsas from the palace, Kuntã developed an irresistible desire to test the efficacy of the mantra. and one day she invoked Sun-god with the mantra. Thereupon Sårya approached her in the guise of a brahmin youth. Kuntã got alarmed. Owing to disinclination to become an unmarried mother Kuntã could not make up her mind to welcome the brahmin youth. But, Sårya deva argued that his coming could not be in vain, and Kuntã had to yield. She requested Sårya for a son adorned with helmet, ear-rings etc. (Vana Parva Chapter 207 Verse 17).
     Sårya assured Kuntã that even though a child was born to her from him, that will not affect her virginity and departed. Kuntã delivered a son in due course of time in secret. She locked up the child in a box and floated it in the Yamunà. An old charioteer called Adhiratha picked up the child from the river and brought it up as though it were his own son. That boy grew up to become the famous Karõa. (âdi Parva, Chapter 112).
     4) %<Kuntã's wedding.>% In due course Kuntibhoja celebrated Kuntã's Svayaüvara and she chose King Pàõóu of the lunar dynasty as her husband, and Pàõóu took her to Haùtinàpura in all pomp and glory. (âdi Parva, Chapter 112).
     5) %<Kuntã's wedded life.>% Pàõóu married another wife also called Màdrã, and all the three of them led a very happy life. During one of those days Pàõóu went a hunting in the forest and arrowed to death sage Kindama, who was making love with his wife in the forest, both of them having assumed the forms of deer. The sage cursed Pàõóu with death the moment he touched his wives, and grief-stricken at the curse he told his wives about it and decided to take to Sannyàsa. But, the wives told him that they would commit suicide in case he took to Sannyàsa. Ultimately Pàõóu went to øata÷çïga with his wives, and there he began the performance of penances.
     After some time Pàõóu asked his wives to become mothers by some noble persons. But, Kuntã and Màdrã did not agree to it. Then Kuntã told Pàõóu about the boon she had got from Durvàsas, and with his permission she bore three sons called Dharmaputra, Bhãma and Arjuna respectively from the three Devas, Dharma, Vàyu and Indra. As it had been ordained that the fourth and fifth children would bring sorrows and pain to the parents Kuntã satisfied herself with three children (âdi Parva, Chapter 122, Verses 77, 78).
     But, as Pàõóu desired that Màdrã also should have children by Kunti's mantra she used the remaining mantra and two sons, Nakula and Sahadeva from the A÷vinãdevas were born to her.
     6) %<Kuntã widowed.>% During a winter when the forest was fragrant with flowers, Pàõóu forgot all about the Sage's curse and indulged in sexual joys with Màdrã, and immediately he expired. Kuntã and Màdrã competed with each other to end their life in the funeral pyre of their husband. But, as the sages and other relations insisted that one of them should live to bring up the children, Màdrã alone ended her life, and Kuntã returned to Hastinàpura with the five children. (âdi Parva, Chapter 125).
     7) %<Kuntã at Hastinàpura.>% At Hastinàpura differences cropped up between the Pàõóavas and the Kauravas. Kuntã and the five Pàõóavas removed themselves to the 'Lac palace' built at Vàraõàvata. When the palace was gutted by fire Kuntã and her sons escaped through a secret tunnel to the forest, and Bhãma carried the worn out Kuntã on his shoulders. In the forest the Ràkùasa woman Hióimbã, requested Kuntã to permit Bhãma to become her husband, and Kuntã advised Bhãma to beget a child by Hióimbã, and thus was born Ghañotkaca. At the city named Ekacakrà, Vyàsa consoled Kuntã. There the brahmins complained to Kuntã about the depredations of Bakàsura. Kuntã got Baka killed by Bhãma and asked the brahmins to keep the matter secret. On the advice of a brahmin who came there accidentally Kuntã and others visited the Pà¤càla kingdom, and there Arjuna, having defeated all the Kings present at Pà¤càlã's Svayaüvara wedded her. The Pàõóavas who returned with Pà¤càlã at dusk time were asked by Kuntã to enjoy that day's bhikùà (Alms received) together among themselves. Accordingly Pà¤càlã became the wife of all the five Pàõóavas. Vidura, at the court of the Pà¤càla King saluted Kuntã and presented to her various varieties of gems. Kuntã and Vidura talked about the painful incidents of the past, and Vidura escorted the Pàõóavas back to Hastinàpura.
     Arjuna led a solitary life in the forest for one year, and then returned to Hastinàpura with Subhadrà whom he had married meanwhile. Kuntã received Subhadrà heartily. In the game of dice with Duryodhana, Dharmaputra was defeated, and the Pàõóavas again started for their life in the forest. During this period Kuntã lived in Vidura's house. Meanwhile ørã Kçùõa one day visited Kuntã, and she told Kçùõa about the fate of her sons with tears in her eyes. Duryodhana refused to give half of the kingdom to the Pàõóavas, who returned after twelve years' life in exile in the forest and one year's life incognito. ørã Kçùõa prompted the Pàõóavas to war with the Kauravas, and both the parties began preparations for war. (âdi Parva, from Chapter 135 to Sabhà and Vana Parvans and Udyoga Parva, upto Chapter 137).
     8). %<Kuntã before Karõa.>% War clouds grew thick and fast, and Kuntã at Vidura's house got restless. Her heart trembled at the disasters of war as described by Vidura. She went alone to the banks of the Gaïgà where just then Karõa was engaged in Japa with his hands raised and face turned to the east. Kuntã waited for some time after which they began to talk. With tears in her eyes Kuntã told Karõa that he was her son and implored him to return to the Pàõóava side to which Karõa replied as follows: "Oh! noble lady, that is quite impossible. I have vowed to kill Arjuna. I will not kill the other four Pàõóavas. You shall always have five sons alive. If Arjuna were to be no more I would be there for you in his stead."
     Kuntã shuddered at those terrible words of Karõa, and thus did both of them part with each other. (Udyoga Parva, Chapters 145 and 146).
     9) %<Last days of Kuntã.>% The great war ended. Thousands of warriors on the Kaurava side like the mighty Karõa were no more. On the Pàõóava side also many were killed. Though the Pàõóavas won the war their hearts no more enjoyed peace or happiness. Kuntã suffered as though caught in a wild fire. She asked the Pàõóavas to perform the obsequies for Karõa also. When she let out the secret that Karõa was her firstborn child Dharmaputra burst into tears. Kuntã consoled Subhadrà and Uttarà who were lamenting over the death of Abhimanyu. She requested ørã Kçùõa to cremate the dead son of Uttarà.
     Then Kuntã went to Gàndhàrã, who stood there bathed in tears. Grief-stricken, Dhçtaràùñra and Gàndhàrã started for the forest. Holding Gàndhàrã's hand in hers Kuntã led the way. The Pàõóavas prevented their mother from going, but she did not yield. She advised Dharmaputra to have a special eye on Sahadeva, not to forget Karõa's name and not to show any displeasure towards Bhãma and Pà¤càlã. But, the Pàõóavas wanted to follow their beloved mother into the forest. Pà¤càlã and Subhadrà stationed themselves behind Kuntã, who shed copious tears at the sight. Dhçtaràùñra and Gàndhàrã, who also felt deeply pained at the sight tried their best to dissuade Kuntã from following them to the forest. But, Kuntã consoled her sons and daughters-in-law by means of sympathetic words and followed Dhçtaràùñra and Gàndhàrã to the banks of the Gaïgà, where all of them lived together.
     The Pàõóavas felt acutely the absence of their mother at home. They went to the forest and paid their respects to Kuntã on the banks of the Gaïgà. Kuntã embraced Sahadeva with tears in her eyes. Though Yudhiùñhira and Sahadeva wanted to stay with Kuntã in her service she did not allow that. Kuntã, Dhçtaràùñra and Gàndhàrã performed penance in the forest near the Gaïgà, taking food only once in a month. The three of them died there in a wild fire. (â÷ramavàsika Parva, Chapter 37, Verse 31). Their relations inmersed their bones in the Gaïgà and performed the necessary obsequies. (Strã, øànti, â÷ramavàsika and â÷vamedhika Parvans).
     10) %<Kuntã in Devaloka.>% Kuntã, Màdrã and Pàõóu went to Devaloka. (Svargàrohaõa Parva, Chapter 5, Verse 15).

#<KUNTI II># A particular region in ancient India. The warriors there were known as Kuntis. (Sabhà Parva, Chapter 34, Verse 11).

@<[Page 444a]>@

#<KUNTI III># An urban area in ancient India. (Sabhà Parva, Chapter 14, Verse 27).

#<KUNTI IV># A King born in the Yayàti dynasty.

#<KUNTIBHOJA>#
     1) %<General.>% A King of the Yadu dynasty; son of the sister of øårasena, who was the father of Vasudeva and grandfather of ørã Kçùõa. (For genealogy see under ørã Kçùõa). Kuntibhoja was also the foster-father of Kuntã, the daughter of øårasena. (See Para 1, under Kuntã 1).
     2) %<Other information.>% (i) Sahadeva, during his triumphal march over the southern kingdoms subjugated Kuntibhoja. (Sabhà Parva, Chapter 31, Verse 16).
     (ii) He participated in the Ràjasåya Yaj¤a of Yudhiùñhira. (Sabhà Parva, Chapter 34, Verse 12).
     (iii) The son of Kuntibhoja also became famous under the same name, and Purujit was the son of this Kuntibhoja. Both of them were uncles of the Pàõóavas. (Karõa Parva, Chapter 6, Verse 22).
     (iv) On the first day of the Kurukùetra war Kuntibhoja and his sons fought with Vinda and Anuvinda. (Bhãùma Parva, Chapter 45, Verse 72),
     (v) It was Kuntibhoja who occupied the netrasthàna (eye-position) of the Krau¤cavyåha set up by Dhçùñadyumna. (Bhãùma Parva, Chapter 50, Verse 47).
     (vi) Kuntibhoja and øatànãka occupied the Pàdasthàna (foot position) of the Makaravyåha on the Pàõóava side. (Bhãùma Parva, Chapter 75, Verse 11).
     (vii) He possessed a noble and high-bred horse. (Droõa Parva, Chapter 23, Verse 46).
     (viii) In the great war he fought with Alambuùa. (Droõa Parva, Chapter 16, Verse 183).
     (ix) Ten of his children were killed by A÷vatthàmà. (Droõa Parva, Chapter 96, Verse 18).

#<KUPAòA># An Asura son of Ka÷yapa by Danu. (Adi Parva, Chapter 65, Verse 26).

#<KURAðGA># One of the mountains which encircle Mahàmeru. (Devã Bhàgavata, 8th Skandha).

#<KURAðGAKúETRA># A holy place. He who bathes here and observes fast for three nights will attain salvation. (Anu÷àsana Parva, Chapter 25).

#<KURAððU># (The Malayàlam word for monkey). Ka÷yapa, the grandson of Brahmà and son of Marãci married eight daughters of Dakùaprajàpati and one of them Krodhava÷à delivered ten daughters. Monkeys and lions were born from Harã, one of those ten daughters. Thus they are brothers, and both are called 'hari'. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Canto 14, Verse 24).

#<KURAPARVATA># One of the mountains which encircle Mahàmeru. (Devã Bhàgavata, 8th Skandha).

#<KæRCâMUKHA># One of the sons of Vi÷vàmitra. They were Brahmavàdins, (expounders of Brahman) (Anu÷àsana Parva, Chapter 4, Verse 53).

#<KæRMA># I. A prominent serpent, son of Kadrå. (âdi Parva, Chapter 65, Verse 41).

#<KæRMA II># (Turtle). The second incarnation of Mahàviùnu. (See under Avatàras).

#<KæRMAPURâöA># One of the eighteen Puràõas. (See under Puràõas).

#<KURU I># A King called Kuru was born in Dhruva's dynasty.
     %<Genealogy.>% Descended from Viùõu thus: Brahmà--Svàyambhuva Manu--Uttànapàda--Dhruva--øiùñi--Ripu--Càkùuùa (Càkùuùa Manu)--Kuru.
     King Kuru was the grandfather of the reputed Vena and the great grandfather of emperor Pçthu. Aïga was the father of Vena. Not much is said about this Kuru in the Puràõas. Kuru had ten brothers called Puru, æru, øatadyumna, Tapasvã, Satyavàk, øuci, Agniùñhu, Adhiratha, Sudyumna and Abhimanyu. Kuru had by his wife âtreyã seven sons called Aïga, Sumanas Svàti, Kratu, Aïgiras, Gaya and øibi, and to Aïga was born by his wife Sunãthà the son, who became reputed as Vena. Pçthu was Vena's son. Pçthu had five sons called Antardhàna, Vàdã, Såta, Màgadha, Pàlita. To Antardhàna was born of his wife øikhaõóinã a son called Havirdhàna, to whom were born by his wife Dhiùaõà six sons called Pràcãnabarhis, øukra, Gaya, Kçùõa, Vçaja and Ajina. The above is the only information available about this Kuru dynasty in the Puràõas. (Viùõu Puràõa, Part 1, Chapter 13),

#<KURU II># Two sons, i.e. Uttànapàda and Priyavrata were born to Svàyambhuva Manu of his wife øataråpà. One King Kuru born in the dynasty of Uttànapàda has been referred to above, i.e. Kuru I. Another King Kuru is noticed in Priyavrata's dynasty. To Priyavrata were born of his wife Barhiùmatã fourteen sons called Agnãdhra, Idhmajihva, Yaj¤abàhu, Mahàvãra, Ghçtapçùñha, Sava, Hiraõyaretà, Medhàtithi, Vãtihotra, Kavi, ærjaspati, Uttama, Tàmasa and Raivata. To Agnãdhra by his wife Pårvacitti were born nine sons called Nàbhi, Kimpuruùa, Hari, Ilàvçta, Ramyaka, Hiraõmaya, Kuru, Bhadràsva and Ketumàla. One King Kuru appears among them; but nothing more than the fact that he married a woman called Nàrã is known about him. (Viùõu Puràõa).

#<KURU III># A King, the brother of Rantideva. (See under Rantideva).

#<KURU IV>#
     1) %<Genealogy and birth.>% The very famous King Kuru was born in the Puru dynasty. His genealogy is given hereunder. Descended from Viùõu thus: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Puru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Suhotà-Gala-Garda-Suketu-Bçhatkùatra-Hasti-Ajamãóha-èkùa-Saüvaraõa-Kuru.
     To Kuru were born four sons called Parãkùit, Sudhanus, Jahnu and Niùadhà÷va. The genealogy of the Kuru Kings is as follows: Sudhanus-Cyavana-Kçti-Uparicaravasu-Bçhadratha-Ku÷àgraja-èùabha-Puùpavàn-Juhu.
     Jaràsandha was another son of Bçhadratha. Jaràsandha had four sons called Soma, Sahadeva, Turya and øruta÷ru. From Jahnu, the following sons were born:--Suratha-Vióåratha-Sàrvabhauma-Jayatsena,-Ravãya-Bhàvuka-Cakroddhata-Devàtithi-èkùa-Bhãma and Pratãca. Pratãca had three sons called Devàpi, øantanu and Bàlhãka. øantanu is known as Mahàbhiùak also. Dhçtaràùñra and Pàõóu were the successors of øantanu, and they came to be known as Kauravas also as they belonged to the dynasty of Kuru. But, since the sons of Pàõóu were born of Devas they may not be called Kauravas. 2) %<Other Information.>% (1) Kurukùetra became holy and sanctified on account of Kuru's tapas. (âdi Parva, Chapter 94, Verse 80).
     (ii) While Kuru was once ploughing a land in Kurukùetra Indra appeared there, and they had a talk. (øalya Parva, Chapter 53 Verse 6).
     (iii) While Kuru was once performing a yaj¤a at Kurukùetra, the river Sarasvatã went there under the name Sureõu (Oghavatã) and watered the land. (øalya Parva, Chapter 38, Verses 26 and 27).

#<KURU V># One of the sages who visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 8).

#<KURU VI># A son born to Saüvaraõa of Tapatã. The boy, following his naming and other consecratory rites, grew up like fire in which was offered havis (ghee). At the age of ten he became omniscient. At the age of sixteen he married Saudàminã, daughter of Sudàman. (Vàmana Puràõa, Chapter 21).

#<KURUJâðGALAM (KURU)># A kingdom in ancient India of which Hastinàpura was the capital. This kingdom acquired the name Kurujàïgala from Kuru. (âdi Parva, Chapter 94, Verse 49).

#<KURUJIT># A king born in King Janaka's dynasty. Aja was his father and Ariùñanemi his son. The genealogy from Janaka to Kurujit is as follows: Janaka--Vãrada--Nandivardhana--Suketu--Devaràta--Bçhaddhçta--Mahàvãra--Dhçtaketu--Harya÷va--Maru--Pratisvaka-Kraturatha--Devamãóha--Vidhçta--Mahàdhçta--Kçtiràta--Mahàromà--Svarõaromà--Prastharomà--Sãradhvaja (Janaka, the father of Sãtà)--Kurudhvaja --Dharmadhvaja--Kçtadhvaja--Ke÷iketu--Bhànumàn --øakradyumna--øuci--Vanadhvaja--ærjaketu--Aja --Kurujit. (Bhàgavata, 9th Skandha).

#<KURUKúETRA>#
     1) %<General.>% Made famous by the Mahàbhàrata, Kurukùetra is a sacred place situated to the south of the river Sarasvatã and north of Dçùadvatã. People who live in this region really live in heaven. (Araõyakàõóa, Chapter 83, Verse 4).
     According to Pulastya even those who come into contact with the dust blown by the wind from this place meet with auspicious and.
     2) %<Other details.>% (i) Takùaka lived on the banks of the river Ikùumatã in Kurukùetra (âdi Parva, Chapter 31, Verse 139).
     (ii) Kurukùetra became a sacred place as king Kuru did tapas there. (âdi Parva, Chapter 14, Verse 50).
     (iii) Two sons called Citràïgada and Vicitravãrya were born to øantanu of Satyavatã. Once while hunting in a forest Citràïgada met a Gandharva, whose name also was Citràïgada. The Gandharva, got angry that a man bore his name and so he killed Citràïgada. The incident took place at Kurukùetra (âdi Parva, Chapter 101, Verses 8 and 9).
     (iv) Sunda and Upasunda, who conquered all the worlds lived in Kurukùetra (âdi Parva, Chapter 209, Verse 27).
     (v) Before the Khàõóava forest was burnt down Takùaka left the place and went to Kurukùetra and lived there. (âdi Parva, Chapter 226, Verse 4).
     (vi) During their life of exile in the forest the Pàõóavas visited Kurukùetra (Vana Parva, Chapter 5, Verse 1).
     (vii) King Màndhàtà once conducted a yaj¤a within the boundaries of Kurukùetra. (Vana Parva, Chapter 126, Verse 45).
     (viii) The reputed sage Mudgala lived here. (Vana Parva, Chapter 260, Verse 3).
     (ix) Once a fierce fight took place here (Kurukùetra) between Bhãùma and Para÷uràma. Para÷uràma wanted Bhãùma to accept Ambà, daughter of the King of Kà÷ã as his wife.
     (See under AMBâ).
     (x) Bhãùma lay wounded on the bed of arrows here. (Bhãùma Parva, Chapter 119, Verse 92).
     (xi) Kurukùetra had been formerly known as Samantapa¤caka. Since King Kuru made this place holy it came to be known as Kurukùetra thereafter.
     (xii) It was at Kurukùetra that the Pàõóavas and the Kauravas waged a fierce war and it was here that ørã Kçùõa taught Arjuna the Gãtà. (Bhãùma Parva, Chapter 258, Verse 42).
     (xiii) Emperor Sudar÷ana, son of Agni, who was famous for his hospitality, lived here. (Anu÷àsana Parva, Chapter 2, Verse 40).

#<KURUPâ¥CâLA(M)># The combined name for Kuru and Pà¤càla in ancient India. (Bhãùma Parva Chapter 9, Verse 56).

#<KURUòA># A Sage mentioned in ègveda. He is also known as èjrà÷va. (For details see under èjrà÷va).

#<KURUTäRTHA># A sacred place to the south of Taijasatãrtha in Kurukùetra. He who takes a bath here will enter Brahmaloka. (Vana Parva, Chapter 83, Verse 166).

#<KURUVAýøA># See under KURU.

#<KURUVARöAKA># An urban area in ancient India. (Bhãùma Parva, Chapter 9, Verse 56).

#<KURUVARúA(M)># The country ruled over by Kuru came to be called Kuruvarùam.

#<KURUVINDA># An urban area in ancient India. The people of Kuruvinda were called Kuruvindas. (Bhãùma Parva, Chapter 87, Verse 9).

#<KUøA I># A great sage of ancient India. He was as effulgent as burning fire. The famous Sage Vi÷vàmitra was born in Ku÷a's dynasty. (For genealogy etc see under Vi÷vàmitra).

#<KUøA II># One of the two sons of ørã Ràma, the other, being Lava.
     1). %<Birth.>% To Sãtà forsaken by Ràma a son called Lava was born while she was living at the à÷rama of Vàlmãki. One day Sãtà took Lava to the stream to bathe him, and Vàlmãki, who did not know about it was upset not to see the child in the à÷rama. He feared that it might have been eaten up by some animal, and fearing that Sãtà might die when she missed the child he created a child with Ku÷a grass and laid it where Lava was lying before. When Sãtà returned to the à÷rama with Lava after their bath Vàlmãki explained the whole situation to Sãtà. Since the second child was created with Ku÷a grass he was called Ku÷a, and he was made the second son of Sãtà (Uttara Ràmàyaõa and Kathàsaritsàgara, Alaïkàravatãlambaka, Taraïga 1).
     2) %<Ku÷a went to Ayodhyà.>% ørã Ràma decided to conduct an A÷vamedha yaj¤a. It was ordained that the emperor, who conducted a yaj¤a should have his wife. As Sãtà had been abandoned, Ràma had no wife for the purposes of the yaj¤a. It was laid down that in the absence of the wife a statue of hers may be made with palà÷a wood. But, Vasiùñha decreed that a statue of Sãtà might be made with gold. The yaj¤a was to be held in the Naimiùa forest. During the triumphal tour of øatrughna with the yàj¤ika horse he reached the banks of the river Tamasà near the à÷rama of Vàlmãki where Lava and Ku÷a captured the horse. øatrughna could not defeat Lava and Ku÷a, and they routed the additional force also which arrived under the leadership of Lakùmaõa to help øatrughna. Then Vàlmãki intervened and the horse was returned to øatrughna. Afterwards, Vàlmãki, Sãtà and Lavaku÷as also attended ørã Ràma's yaj¤a where Lava and Ku÷a recited the poem Ràmàyaõa composed by Vàlmãki. Ràma recognised the boys and they were made to live in Ayodhyà. Thus did Ku÷a visit Ayodhyà.
     The Kathàsaritsàgara tells the following story about Ku÷a's visit to Ayodhyà.
     Vàlmãki duly performed the thread-wearing ceremony of Lava and Ku÷a and taught them, even in their very childhood, all arts and sciences including the secrets about divine arrows. The boys one day killed a deer in the à÷rama and worshipped with its flesh the liïga, which Vàlmãki used to worship daily, and as a result of that the sage became ill. Sãtàdevã requested for penance for the action of her children, and Vàlmãki said that Lava should bring golden lotus flowers from Vai÷ravaõa's pond and flowers of Kalpakavçkùa from his garden, and that Lava and Ku÷a together should worship the øivaliïga with those flowers. Lava then went to mount Kailàsa and after killing many yakùas collected the flowers. On his way back he rested for some time at the foot of a tree. Just then Lakùmaõa, who was on the look-out for a human being for the naramedha (human sacrifice) of ørã Ràma, also reached the spot. He decided to take Lava captive with him, and they fought with each other for some time. At last Laküaõa took Lava captive by using mohanàstra (arrow which makes the opponent unconscious) and took him to Ayodhyà. Sãtà was pained that Lava had not returned yet, and Vàlmãki with his divine vision understood the reason for his absence. He deputed Ku÷a to Ayodhyà to bring back with him Lava somehow or other. When Ku÷a reached Ayodhyà, ørã Ràma was conducting the A÷vamedha yaj¤a, and Ku÷a, successfully confronting a number of people, got into the yaj¤a ground. In the combat that ensued between Ku÷a and Lakùmaõa the latter was defeated, as he could not defeat Ku÷a due to the greatness of Vàlmãki. When ørã Ràma asked Ku÷a who he was he replied that he was the brother of Lava and that he had heard from his mother Sãtà that both of them were the sons of ørã Ràma. Ràma was overjoyed to hear that and he covered the boys with kisses. Sãtà also was brought down from the à÷rama of Vàlmãki, and all of them lived very happily. (Kathàsaritsàgara, Alaükàravatãlambaka, Taraïga 1).
     3). %<Ku÷a's reign.>% Following the demise of Lakùmaõa ørã Ràma divided the country between Ku÷a and Lava. A city called Ku÷àvatã was built in the Kosala Kingdom and Ku÷a was crowned King thereof. Thirtytwo out of the sixtyfour akùauhiõãs of the kings of the solar dynasty, four out of the eight ministers and half of the movable property were allotted to Ku÷a. Lava was crowned king of north Kosala where a city called øaràvatã was built for him, and the other half of the army, ministers etc. became his share. While Ku÷a and Lava were ruling the country thus, ørã Ràma immolated himself in the depths of the river Sarayå (Uttara Ràmàyaõa).
     4). %<Ku÷a's successors.>% Descended from ørã Ràma thus: Ku÷a--Aditi--Niùadha--Nabhas--Puõóarãka--Kùemadhanvà--Devànãka--èkùa--Pàriyàtra--Vindorala--Vajranàbha--Khagaõa--Vãdhçti--Hiraõyanàbha--Puùya--Dhruva--Sudar÷ana--Agnipårõa--øãghra--Maru. The solar dynasty was annihilated at the advent of Kaliyuga (Bhàgavata, 9th Skandha).

#<KUøA III># A king born in the Kuru dynasty. To Kuru, who built Kurukùetra was born a son called Sudhanvà, and to him was born Suhotra, who became the father of Cyavana. Suhotra begot of another wife Girikà seven sons called Bçhadratha, Ku÷a, Yadu, Pratyagraha, Bala, Matsyakàla and Vãra. Ku÷a was one of the seven sons. (Agni Puràõa, Chapter 78).

#<KUøABINDU># An urban region in ancient India. (Bhãùma Parva, Chapter 9, Verse 56).

#<KUøACäRâ># A river the water of which Indians of ancient days used to drink. (Bhãùma Parva. Chapter 9, Verse 24).

#<KUøADHâRâ># A river the water from which Indians used to drink. (Bhãùma Parva, Chapter 9, Verse 24).

#<KUøADHVAJA I># A brahmin, son of Bçhaspati. Penniless and poor, the brahmin once sought the help of King Sàlva. The miserly king did not give him anything. Thereafter he began worshipping Bhagavatã with the object of making some money. While meditating upon Bhagavatã a girl emerged out of his mouth. She was named Devavatã. When she came of age an asura called øambhu desired to marry her; but Ku÷adhvaja did not agree to the proposal. Enraged at the refusal øambhu killed Ku÷adhvaja while the latter was asleep one night. But Devavatã cursed and reduced the asura into ashes. Then she took herself to penance to secure Mahàviùõu as her husband when Ràvaõa happened to come there, and he tried to make her his wife. But, she repelled all his attempts at which he caught hold of her by the hair. She escaped by cutting her hair. She then immolated herself in burning fire. It was this Devavatã, who was, in her next life, born as Sãtà, daughter of King Janaka (Uttara Ràmàyaõa).

#<KUøADHVAJA II># Brother of King Janaka, father of Sãtà. He lived on the banks of the river Ikùumatã. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 70). See under JANAKA I.

#<KUøADHVAJA III># A King. The following story about him is quoted from the Skanda Puràõa.
     Ku÷adhvaja was a monkey in his former birth, and as he had then performed the auspicious action of swinging øiva in a cradle throughout day and night, in the next birth he was born as King Ku÷adhvaja. One day the King abducted the daughter of the Sage Agnive÷a when she was bathing. The Sage cursed the King into the form of a vulture. He was promised redemption from the curse that he would regain his human form on the day on which he helped Indradyumna.

#<KUøADVäPA># One of the the seven islands. Ku÷a island is rich in pearls. (Bhãùma Parva, Chapter 13). Jambå, Plakùa, øàlmalã, Ku÷a, Krau¤ca, øàka and Puùkara are the seven islands (Saptadvãpas). øàlmalã island has double the area of Plakùa. Each island, in this order, is twice as large as the preceding one. (Devã Bhàgavata, 8th Skandha).
     Ku÷a island encircles the sea of Surà (Wine.) Jyotiùmàn was the chief over the island. He had seven sons called Udbhida, Veõumàn, Vairatha, Lambana, Dhçti, Prabhàkara and Kapila. The Subcontinents, are called by their names. In Ku÷a island, along with Daityas and Dànavas, Men, Devas, Gandharvas, Kinnaras and Kimpuruùas live. There are four castes of people there called Damis, øuùmis, Snehas and Mandehas, all of them leading righteous lives. The above four castes form the Brahmin, Kùatriya, Vai÷ya and Sådra people in the island. There are six mountains there called Vidruma, Hema÷aila, Dyutimàn, Puùpavàn, Ku÷e÷aya and Harimandira. There are also seven rivers there called Dhåtapàpà, øivà, Pavitrà, Sammati, Vidyut, Ambhà and Mahã. These rivers annihilate sins. There are also other small rivers there. There is a Ku÷astamba (a cluster of Ku÷a grass) in the island. The stamba which glows like fire illuminates the island by its light and lustre. (Bhàgavata). The Ku÷a island is encircled by the Ghçta ocean. (Viùõu Puràõa Part II, Chapter 4).

#<KUøâDYA># A Kingdom in ancient India. (Bhãùma Parva, Chapter 9, Verse 44).

#<KUøALA># A holy place near mount Krau¤ca. (Bhãùma Parva, Chapter 12, Verse 21).

#<KUøALAVA(S)># Ku÷a and Lava, the two sons of Sãtà. (For details see under Ku÷a).

#<KUøALYA># A holy place in ancient India. (Bhãùma Parva, Chapter 9, Verse 4).

#<KUøâMBA I># The third son of Uparicaravasu. Ku÷àmba is also known of Maõivàha. Vasu had five sons called Bçhadratha, Ku÷àmba, Màvella, Yadu and Ràjanya.

#<KUøâMBA II>#
     1) %<General.>% A son of Ku÷a. The city he built was called Kau÷àmbã. (See under Ku÷a).
     2) %<Other information.>% (i) Ku÷àmba had a daughter called Càrvaïgã, who was married by Bhadra÷reõya, the solar King. (Brahmàõóa Puràõa, Chapter 2).
     (ii) Two sons, øakra and Gàdhi were born to Ku÷àmba and to Gàdhi was born a daughter, Satyavatã. Vi÷vàmitra was Gàdhi's son. (Brahmàõóa Puràõa, Chapter 57).
     This statement is not quite correct. Certain other Puràõas maintain that Gàdhi, the father of Vi÷vàmitra was the son of Ku÷anàbha, who was the son of Ku÷ika and brother of Ku÷àmba. (See under Ku÷anàbha).

#<KUøANâBHA># A son born to Ku÷a of Vaidarbhã. (For Genealogy see under Vi÷vàmitra). Sage Ku÷a had four sons, namely Ku÷àmba, Ku÷anàbha, Asårtarajasa and Vasu, and Ku÷anàbha built Mahodayapura and lived there. One hundred daughters were born to him of his wife Ghçtàcã. Vàyubhagavàn once asked the girls to marry him at which proposal they laughed at him in derision. He cursed them and made them hunch-backed ugly women, and Ku÷anàbha felt very sorry about this cruel fate of his daughters.
     To Somadà, daughter of a Gandharva woman called ærmilà, had been born a son, Brahmadatta, due to the mental power of the sage Cåli Ku÷anàbha gave in marriage his hundred daughters to Brahmadatta, and they were cured of their hunch at the touch of Brahmadatta and became their previous beautiful selves.
     Ku÷anàbha conducted the yaj¤a called Putrakàmeùñi, and Ku÷a, who was so pleased by the yaj¤a blessed him to have a son called Gàdhi. Vi÷vàmitra was the son of this Gàdhi. Vi÷vàmitra had also a sister Satyavatã, whom ècãka wedded. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Cantos 32-35).

#<KUøAPLAVA># (KUøAPLAVANAM). A holy place. He who bathes and spends three nights there will derive the benefits of an a÷vamedha yaj¤a. (Bhãùma Parva, Chapter 12, Verse 21). It was here that Ditidevã, wife of Ka÷yapa did tapas for a son who would be equal to Indra. Again it was here that Indra entered into the womb of Diti and cut into pieces the child in the womb. Ku÷aplava became famous because of the above happenings. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 46).

#<KUøASTAMBA># A sacred centre in the Ku÷a island. He who bathes here attains a place in heaven surrounded by Deva women. See under Ku÷advãpa. (Anu÷àsana Parva, Chapter 25, Verse 28).

#<KUøASTHALä># The ancient name of Dvàrakàpurã; an island. It was emperor Revata, son of ânarta, the grandson of Vaivasvata Manu, who first built a city in Ku÷asthalã and ruled the country. Their genealogy; Descended from Viùõu thus: Brahmà--Marãci--Ka÷yapa --Vivasvàn--Vaivasvata Manu--øaryàti (øayyàti)-ânarta--Revata. Certain Puràõas state that it was ânarta, who first built forts at Ku÷asthalã. It would not be incorrect to say that ânarta built forts in this city first founded by his son Revata. The city was sunk in the sea after a few years. Afterwards the region remained as a forest for long years. It was later on that ørã Kçùõa built Dvàrakà there. Following Kçùõa's death the Yàdava dynasty got annihilated and the region was again swallowed by the ocean. Dvàrakà is believed to have been an island situated in the sea to the west of Gujarat. Even today there is a place called Dvàrakà on the coast of India to the west of Gujarat. (Devã Bhàgavata, 7th Skandha and Bhàgavata, 10th Skandha).

#<KUøâøVA># An Ikùvàku King son of King Sahadeva and father of King Somadatta. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 47).

#<KUøAVâN># A deep region in the lake called Ujjànaka near Mànasa lake. (Vana Parva, Chapter 130, Verse 18).

#<KUøâVARTA I># Son of King èùabha, Ku÷àvarta had nineteen brothers, viz. Bharata, Ilàvarta, Brahmàvarta, âryàvarta, Malaya, Bhadraketu, Sena, Indraspçk, Vidarbha, Kãkaña, Kavi, Hari, Antarãkùa, Prabuddha, Pippalàyana, âvirhotra, Dramióa, Camasa and Karabhàjana. (Bhàgavata, 5th Skandha).

#<KUøâVARTA II># A holy place in ancient Indra. (Anu÷àsana Parva, Chapter 25, Verse 13).

#<KUøAVATä># A city in Devaloka, where the Devas once conducted a mantra yaj¤a. It was on his way to participate in this yaj¤a that Agastya cursed Kubera and his attendant Maõimàn. (Vana Parva, Chapter 161, Verse 54).

#<KUøEøAYA># One of six great mountains in the Ku÷a island. Durdharùa, Dyutimàn, Puùpavàn, Ku÷e÷aya, Kumuda and Hari are the six mountains. (Bhãùma Parva, Chapter 12, Verses 10 and 11).

#<KUSäDA I># A sage belonging to the order of Vyàsa's disciples. (Bhàgavata 12th Skandha).

#<KUSäDA II># To live on the interest of money lent to others. Agriculture, breeding of cows, commerce and Kusãda are the professions ordained for brahmins in emergency. (Agni Puràõa, Chapter 152).

#<KUøIKA I># A very famous monarch in the Puru dynasty. He was the grandfather of Vi÷vàmitra and father of Gàdhi.
     1) %<Genealogy.>% Descended from Mahàviùõu thus; Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Puru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Bçhatputra-Aj mãóha-Jahnu-Balàkà÷va-Ku÷ika.
     2) %<Indra as son.>% Ku÷ika began tapas for a son who would be equal to Indra and could not be killed by others. Pleased with his tapas Indra voluntarily took birth as Ku÷ika's son. Gàdhi was that son; in fact he was an incarnation of Indra. (øànti Parva, Chapter 49).

#<KUøIKA II># A sage who came to see Pramadvarà who died of snake poison (âdi Parva, Chapter 8, Verse 25). On his way to Hastinàpura he saw ørã Kçùõa. (Udyoga Parva, Chapter 83, Verse 27).

#<KUøIKâøRAMA># A holy à÷rama on the banks of the river Ko÷i where the sage called Ku÷ika is believed to have lived. (Vana Parva, Chapter 84, Verse 131).

#<KæúMâöôAKA># A prominent serpent. (âdi Parva, Chapter 35, Verse 11).

#<KUSTUMBURU># A Ràkùasa in Kubera's court. (Sabhà Parva, Chapter 10, Verse 16).

#<KUSUMA># One of the five attendants given to Skandadeva by Dhàtà. Kunda, Kusuma, Kumuda, ôambara and âóambara were the five attendants. (øalya Parva, Chapter 45, Verse 39).

#<KUøUMBHAPARVATA># One of the mountains around Mahàmeru. (Devã Bhàgavata, 8th Skandha).

#<KUSUMBHI># A forest near Dvàrakà. (Sabhà Parva, Chapter 38).

#<KæòA># One of the pugilists deputed by Kaüsa to kill ørã Kçùõa and Balaràma when they went to Mathurà to witness the dhanuryaj¤a. Càõåra, Muùñika, øala and Kosala were the other prominent pugilists deputed by Kaüsa for the purpose. (Bhàgavata, 10th Skandha).

#<KUTAPA># After-noon, considered to be auspicious for performing obsequies. The offerings made to Pitçs at Kutapa are the best. (âdi Parva, Southern text, Chapter 93).

#<KUòHARA># A prominent nàga. He was present among the nàgas, who went to receive Balabhadra when he went, in the form of nàga, into the sea. (Mausala Parva, Chapter 4, Verse 15).

#<KUòHâRA># A nàga born in Dhçtaràùñra's family. It was burned to death at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 15).

#<KUòILâ># See under Pàrvatã.

#<KUTSA># Son of a Ràjarùi called Ruru. Kutsa is mentioned with reference to Indra in many places in the ègveda.

#<KUòòâLA (M)># Seat of a famous øiva temple in South India, originally a Viùõu temple. There is a story about its conversion into the present øiva temple as follows:--
     Agastya, on his journey to the south, reached Tirukkutralam (Kuññàlam) in the Tirunelveli Zilla on the southern borders of Tamil Nadu. The temple there was dedicated to Viùõu, and the Vaiùõavas (devotees of Viùõu) prevented Agastya from entering the temple with ashes on his forehead. At once he transformed himself into a devotee of Viùõu, and was permitted entry into the temple. As Viùõu wanted to show the world that he and øiva were one and the same, and also the greatness of Agastya, the idol of Viùõu was all on a sudden changed into a øiva Liïga. Since then the temple has remained a øiva Temple. (Skanda Puràõa).

#<KUVALAYâPäôA># Name of the elephant posted at the gates of Mathuràpurã to kill ørã Kçùõa and Balabhadraràma, who went there to witness the dhanuryaj¤a. But, they killed the elephant.
     "raïgadvàraü samàsàdya tasmin nàgamavasthitam / apa÷yat kuvalayàpãóaü kçùõo smbaùñhapracoditam //" (Bhàgavata, Da÷ama Skandha, Chapter 48, Verse 2).

#<KUVäRâ># A river. (Bhãùma Parva Chapter 27).

#<KUYAVA># An asura referred to in the ègveda. (ègveda, Maõóala 1, Anuvàka 15, Såkta 104).

#<LA># This letter means the Creator. (Chapter 348, Agni Puràõa).

#<LABDHANâøA># See under Pa¤catantra.

#<LAGHUPATANA># A crow, a character of the storybook, 'Pa¤catantra'. (See under Pa¤catantra).

#<LAJJA># One of the thirteen daughters of Dakùaprajàpati. The other daughters were, øraddhà, Lakùmã, etc. (Chapter 7, Aü÷a 1, Viùõu Puràõa).

#<LâKúâGèHA># The house of lac (a kind of red dye). (See for details under Arakkillam).

#<LAKúAöâ I># Daughter of Duryodhana. Wife of Sàmba. (See for details under Sàmba).

#<LAKúAöâ II># A celestial maiden. This maiden took part in the birth day celebrations of Arjuna. (øloka 62, Chapter 122, âdi Parva, M.B.).

#<LAKúAöâ># (LAKúMAöâ) III. One of the eight queens of ørã Kçùõa. Lakùaõà was the daughter of Bçhatsena, King of Madra. (Sçùñi Khaõóa, Padma Puràõa). ørã Kçùõa got ten sons of her some of whom are Praghoùa, Gàtravàn, Siüha and Bala. (10th Skandha, Bhàgavata).

#<LAKúMAöA># Son born to Da÷aratha of Sumitrà. 1) %<Short history.>% Since details about Lakùmaõa are included in the story under 'Ràma' only a short description is given below:
     Da÷aratha, King of Ayodhyà had three wives, Kausalyà, Kaikeyã and Sumitrà. To obtain children Da÷aratha performed a sacrifice named Putrakàmeùñi requesting the great sage èùya÷çïga to officiate at the ceremony. At the close of the ceremony a divine person rose up from the sacrificial fire with a pot of pudding and all the three wives became pregnant by eating the same. Kausalyà gave birth to ørã Ràma, Kaikeyã to Bharata and Sumitrà to Lakùmaõa and øatrughna. Lakùmaõa was an incarnation of Ananta and so Ràma and Lakùmaõa had more attachment to each other.
     Vi÷vàmitra once took Ràma and Lakùmaõa to the forests to give protection to the sages against the demons who gave them trouble. In the course of that Vi÷vàmitra took them to the Svayaüvara held at the court of Janaka and ørã Ràma married Sãtà and Lakùmaõa married ærmilà. When the coronation of ørã Ràma was about to take place, Kaikeyã demanded of Da÷aratha, on the strength of the two boons granted to her on a previous occasion, to send ørã Ràma to the forests for fourteen years and crown Bharata her son as King. Da÷aratha was compelled to accede to her request and so ørã Ràma went to the forests. Sãtà and Lakùmaõa accompanied him. Lakùmaõa during the fourteen years of their exile followed his brother Ràma like a shadow. Lakùmaõa cut off the breasts and nose of øårpaõakhà, the demoness who made amorous overtures to them. Lakùmaõa acted promptly and bravely when the notorious trio, Khara, Dåùaõa and Tri÷iras attacked them and he was responsible for the slaughter of the three. Ràvaõa, coming to know of that, carried away Sãtà to Laïkà.
     Grief-stricken, Ràma and Lakùmaõa roamed about in the forests searching for Sãtà. At last they came to Sugrãva with whom they made an alliance. Ràma and Lakùmaõa got back for Sugrãva his kingdom of Kiùkindhà and Sugrãva in return helped Ràma and Lakùmaõa to fight Ràvaõa. Accompanied by an army led by Sugrãva Ràma and Lakùmaõa went to Laïkà and defeating Ràvaõa took back Sãtà to Ayodhyà. ørã Ràma was crowned King and Lakùmaõa helped his brother in his duties. When there arose a scandal about Sãtà from the people, ørã Ràma asked Lakùmaõa to take Sãtà away to the forest and leave her there. In the A÷vamedha conducted by ørã Ràma, Lakùmaõa led the sacrificial horse and the horse was blocked and captured by Lava and Ku÷a and Lakùmaõa fought against them.
     When the purpose of the incarnation of Ràma was over, god of Death in the garb of a sage approached ørã Ràma for a private talk. Ràma and the sage were closeted in a room and Lakùmaõa was asked to keep watch over the door with instructions not to allow anybody inside. After some time sage Durvàsas came there and Lakùmaõa entered the room to give his brother the information of his arrival. Ràma was angry and abandoned Lakùmaõa and, feeling repentant later, ørã Ràma jumped into the river and drowned himself before a huge crowd of weeping subjects. Lakùmaõa immediately ended his life by drowning himself at the same place where his brother did so.
     2) %<Birth.>% Lakùmaõa was born on the day of â÷leùà in the lagna of Karkañaka. (øloka 15, Chapter 18, Bàla Kàõóa, Vàlmãki Ràmàyaõa).

#<LAKúMAöA II># A very brave son of Duryodhana. He was a great archer. The Mahàbhàrata gives the following information about him.
     (i) In the great battle Abhimanyu defeated this Lakùmaõa. (øloka 32, Chapter 73, Bhãùma Parva).
     (ii) Lakùmaõa fought against Kùatradeva. (øloka 49, Chapter 14, Droõa Parva).
     (iii) Abhimanyu killed him in the battle-field. (øloka 17, Chapter 46, Droõa Parva).
     (iv) After the great war when once, at the request of Kuntã and Gàndhàrã, Vyàsa by his yogic powers arrayed the dead warriors for Kuntã and Gàndhàrã to see, this Lakùmaõa was also among them. (øloka 11, Chapter 32, â÷ramavàsika Parva).

#<LAKúMAöâ># One of the queens of ørã Kçùõa. (Chapter 33, Sabhà Parva, Dàkùiõàtyapàñha).

#<LAKúMä I># Consort of Mahàviùõu.
     1) %<Origin.>% Devã originated from the left side of Paramàtmà (Supreme Being). The beautiful Devã by a command from the Supreme Being divided herself into two enchanting damsels both equal in figure, splendour, age, majesty, adornment and love. One of these was Lakùmãdevã and the other Ràdhàdevã. That born of the left was Ramà and that of the right, Ràdhà. Ràdhà wedded herself to the two-handed ørã Kçùõa and Lakùmã also wanted the same person and so Bhagavàn himself became two, øri Kçùõa from the left side as a two-handed person and as four-handed Viùõu from the right side. (9th Skandha. Devã Bhàgavata).
     2) %<Different incarnations of Lakùmã.>% Lakùmã had many incarnations and she had been on earth in different forms at different times. They are given below:
     (i) %<Birth from the ocean of milk.>% Once the Devas became aged and afflicted with rugosity and grey hairs by a curse of Durvàsas. Indra lost his majesty and was ousted from Svarga. Svargalakùmã deserted Devaloka and went to Vaikuõñha and merged with Mahàlakùmã.
     The Devas were greatly aggrieved on account of this plight of theirs and they went to Satyaloka and appealed to Brahmà to find a solution to their difficulties. Brahmà was helpless in the matter and so they all together went to Vaikuõñha and represented their grievances before Mahàviùõu. Viùõu smiled and told Mahàlakùmã thus: "You go and be born as Kùãrasàgarakanyakà using a part of your inherent power and do give relief to the Devas." Accordingly when the Devas conducted the churning of the ocean of milk (Kùãràbdhimathana) Mahàlakùmã, the goddess of beauty, wealth and prosperity arose from the ocean as Kùãrasàgarakanyakà (Daughter of the ocean of milk) and blessed the Devas and put a Vanamàlà (garland of wild flowers) on Mahàviùõu. The Devas got back all their lost wealth and prosperity and they, on going to Devaloka, worshipped Lakùmãdevã properly. (9th Skandha, Devã Bhàgavata).
     (ii) Mahàlakùmã was born as a mare. (See under Ekavãra, Para 2).
     (iii) Mahàlakùmã was born as the Tulasã plant (Holy Basil. (See under Tulasã.)
     (iv) Mahàlakùmã was born as Sãtà and Vedavatã. (See under Sãtà).
     (v) %<Other births:>% Mahàlakùmã was born as a daughter to the sage Bhçgu of Khyàti. When Mahàviùõu incarnated as Sårya, Lakùmã rose up from the lotus. When Viùõu became Para÷uràma, Lakùmã became the earth. When Mahàviùõu incarnated as ørã Ràma, Lakùmã became Sãtà and when Viùõu was born as Kçùõa Lakùmã became Ràdhà. Thus whenever and wherever Mahàviùõu changed his form, Mahàlakùmã also changed hers to form part of the changed life. (Chapter 9, Aü÷a 1, Viùõu Puràõa).
     3) %<Mahàlakùmã cursed Viùõu.>% Once Mahàlakùmã cursed Mahàviùõu, her husband, that his head would drop off from his body. (See under Cital).
     4) %<Two forms of Lakùmã.>% Mahàlakùmã has two forms, Viùõu-priyà Lakùmã and Ràjyalakùmã. The former is the embodiment of chastity and virtuousness. The latter goes about courting Kings. Ràjyalakùmã is fickle and unsteady. This Lakùmã enters all places where virtue and charity are found and as soon as these two vanish from any place Ràjyalakùmã will also vanish from that place.
     5) %<Lakùmã in cow-dung.>% The people of Bhàrata consider cow dung as very sacred and there is a story in the 82nd Chapter of Anu÷àsana Parva as to how cow-dung became so sacred;
     Once a herd of cows was grazing in a large grassy ground when Lakùmã happened to pass that way. Mahàlakùmã was pleased at the cows and bade them ask for any boon they wanted. The cows were prosperity incarnate and contented and they rejected the offer of Lakùmã and when pressed again by her, said that they would like to have prosperity deposited in their dung also. Mahàlakùmã did so and so even today it is believed that the cowdung is embedded with prosperity.
     6). %<Other details:>%
     (i) Lakùmã stays in the court of Kubera. (øloka 19, Chapter 10, Sabhà Parva).
     (ii) Mahàlakùmã is installed in temples as an idol carrying a lotus in her right hand and a Bilva fruit in her left hand. (Chapter 50, Agni Puràõa).
     (iii) Lakùmãdevã stays in the court of Brahmà also. (øloka 41, Chapter 11, Sabhà Parva).

#<LAKúMä II># A daughter of Dakùaprajàpati. She was married to Dharmadeva. (øloka 14, Chapter 66, âdi Parva).

#<LAKúMäDâSA># A Sanskrit poet who was the author of øukasande÷a.
     1). %<Birth.>% He was born in the former state of Cochin in Kariïgàmpilly Mana. This Mana (house) was near the temple of Tçppåtamaïgala in Vellàrappilly in Cochin (Kaõayannår taluk). The Kariïgàmpilly Mana was bearing the position of Taliyàtiri in the village of Iràõikkula. It is over two hundred years since that Mana became extinct. (The houses of Namboothiri brahmins are called Manas).
     2) It is believed that the famous 'øukasande÷a' was written in 112 M.E. There is one set of historians who hold that it was written in 666 A.D. But the famous scholar and poet Ullår states with authority that it was written in the 10th or 11th century A.D.
     3) %<Stories about this poet.>% As usual there are legends regarding this poet also. That the poet was a very dull boy in his childhood and that he became bright and brilliant by the blessings of his guru is one legend. After writing his øukasande÷a the poet went on a pilgrimage in South India. One night he came to a brahmin's house but was not given any food or a place to sleep. He slept in an open veranda on the outside. He was lying awake when he heard his 'øukasande÷a' being read inside by a few people. At a stage they were not able to follow the import of a verse when Lakùmãdàsa shouted the meaning from outside. A door opened and a voice enquired in Tamil "Are you Kariïgàmpilly?" When he said yes they were extremely happy and took him inside and treated him with respect.
     4) %<Works.>% No major work other then øukasande÷a has been found. Two small poems are available.
     øukasande÷a has been written on the model of the famous Meghasande÷a of Kàlidàsa. Many commentaries on this have come to light; of these the one written by Mànavedan Ràja of Kozhikode Palace named Vilàsinã is the best. Other commentaries named Varavarõinã, Cintàtilaka and Vyàkçti are also worth mentioning.

#<LâLâBHAKúAM># A hell. (See under Kàla I).

#<LALâMA># A division among horses. The white patch on the forehead of a horse is also called Lalàma and so horses with lalàma are called Lalàmas. (øloka 13, Chapter 13, Droõa Parva).

#<LALâòâKúA># A country of ancient India. The King of this country was present at the yaj¤a of Yudhiùñhira with very many valuable presents. (øloka 17, Chapter 51, Sabhà Parva).

#<LALITâ># See under PUNôARäKAMUKHA.

#<LALITA># A Gandharva. This Gandharva was born by a curse and by observing a vrata called Kàmadà Ekàda÷ã he obtained relief from the curse and became Gandharva again. (Uttara Khaõóa, Padma Puràõa).

#<LALITAKA># An ancient holy place of Bhàrata. If one bathes in a sacred pond there, one will be free from sins. (øloka 34, Chapter 84, Vana Parva).

#<LALITTHA># A country of ancient Bhàrata. The people of the place were called Lalitthas. They fought on the side of the Kauravas in the great battle. Lalitthas boasted that they would kill Arjuna in the big battle. The King of the Lalitthas attacked Abhimanyu. Arjuna killed them all in the battle. (øloka 47, Chapter 5, Karõa Parva).

#<LAMBâ># A daughter of Dakùaprajàpati. Asiknã wife of Dakùaprajàpati got a hundred daughters and ten of them were married to Dharmadeva. Lambà was one of them. (Chapter 15, Aüsa 1, Viùõu Puràõa).

#<LAMBANä># A follower of Subrahmaõya. (øloka 18, Chapter 46, øalya Parva).

#<LAMBAPAYODHARâ># A follower of Subrahmaõya (øloka 21, Chapter 46, øalya Parva)

#<LAMPâKA># A place of Puràõic fame. In the great epic battle the people of Lampàka fought on the side of the Kauravas. They attacked Sàtyaki and he destroyed the Lampàkas. (øloka 42, Chapter 121, Droõa Parva).

#<LAðGALä># A celebrated river of Puràõic fame. This river worships Varuõa in the form of a Devã. (øloka 22, Chapter 9, Sabhà Parva).

#<LAðGHATä># A river of Puràõic fame. This river sits in the court of Varuõa and worships him.

#<LAðKâ># The kingdom of Ràvaõa.
     1) %<Origin.>% It is believed that the present island of Ceylon was the Laïkà of the Puràõas, the city of Ràvaõa. This city of Laïkà was situated on the top of the mountain Trikåña. This Trikåña was a peak of Mahàmeru. Because of a fight between Vàsuki and Vàyubhagavàn this peak broke away from Mahàmeru and fell into the ocean. (See Para 5 under Kubera).
     2) %<History.>% Vi÷vakarmà constructed a magnificent city on the top of the mountain Trikåña for the use of Kubera. Kubera lived there adored and worshipped by all. One day Kubera travelled by air in an aeroplane of his. Kaikasã, mother of Ràvaõa saw that and she became jealous. She called her son to her side and said that at any cost the city of Laïkà on the mount Trikåña should be captured and given to her. Ràvaõa along with his brothers went to the Himàlayas and performed penance there and obtained several boons from øiva. Then Ràvaõa conducted a victory march as an arch-opponen of all living forces and drove away Kubera from Laïkà and took possession of Laïkà as the place of his abode. He took along with him all the demons residing in Pàtàlaloka.
     3). %<The design of Laïkà.>% Vi÷vakarmà, the celebrated architect designed the beautiful Laïkà and the supreme building ability of Maya brought into form the enchanting city. On the top of Trikåña was the all important Navaratna÷çïga and on a spacious plateau on its top stood the majestic city of Laïkà. In the centre was the ten-storeyed palace of Ràvaõa and around it in eight different places stood the nine-storeyed buildings of the great ministers of Ràvaõa. The nine edifices were like the Navagrahas (nine planets) of Laïkà. Each of the nine edifices was built with one of the nine gems and the royal palace in the centre was built by using all the nine gems. Even the sun avoided passing over these buildings and changed his path either a bit to the north or to the south making what is known as the Dakùiõàyana and Uttaràyaõa. (Yuddha Kàõóa, Kamba Ràmàyaõa).
     4). %<No sand in Laïkà.>% The ancient belief is that there is no sand in Laïkà The fourth taraïga of Kathàmukhalambaka of Kathàsaritsàgara gives a story relating to the reason for this belief.
     Garuóa flew to Devaloka to bring Amçta (nectar) to redeem his mother from her servitude to his step-mother. On his way he took an elephant and tortoise from near the à÷rama of Ka÷yapa for his food. He sat on a huge banyan tree to eat them. On the ground below the Bàlakhilyas were performing penance. The branch on which Garuóa sat with his food sagged and before it broke Garuóa took away the elephant and tortoise and deposited them on the mountain Gandhamàdana near the ocean. The branch broke and fell into the ocean and the city of Laïkà was built on the branch and that was why the ancient people believed there was no sand in Laïkà.
     5). %<Other details.>%
     (i) Sahadeva sent Ghañotkaca to collect tribute from the King of Laïkà for the Ràjasåyayaj¤a of Dharmaputra. (Chapter 31, Dàkùiõàtyapàñha).
     (ii) The people of Laïkà attended the Ràjasåyayaj¤a of Dharmaputra and took charge of serving rice in the feast. (øloka 23, Chapter 53, Vana Parva).
     (iii) Hanåmàn once burnt the city of Laïkà with a fire from his tail. (See under RâMA).
     (iv) It was Brahmà who gave Laïkà at first to Kubera. (øloka 16, Chapter 274, Vana Parva).
     (v) After the death of Ràvaõa, Vibhãùaõa was crowned the King of Laïkà (øloka 5, Chapter 291, Vana Parva).

#<LAðKâLAKúMä># A Devã who was relieved of her curse by a hard stroke of his hand by Hanåmàn.
     1). %<How she came to Laïkà.>% Laïkàlakùmã was Vijayalakùmã in her previous birth. She was the watch-girl of the treasury of Brahmà and one day finding her negligent of her duties Brahmà cursed her "Go to the earth and be the watch-girl of the palace-gate tower of Ràvaõa". She begged for relief and Brahmà said, "During the incarnation of Viùõu as Ràma his wife Sãtà will be carried away by Ràvaõa and Hanåmàn will come in search of her to Laïkà. You will then block the way of that mightly monkey and he will then strike you down by a fierce blow of his hand. You will be then released from the curse and come back to me." Vijayalakùmã accordingly was born in Laïkà and became the watch-girl of Ràvaõa's palace.
     2) %<Release from the curse.>% Hanåmàn coming to Laïkà in search of Sãtà tried to find an opening through which to enter Laïkà. Then he saw a huge tower-gate on the northern side of the mountain Suvelagiri. When he reached the gate he found it closed. The mighty monkey beat hard on the door and the strong door burst into two and fell on to the floor. Instantly a ferocious woman of enormous size rushed to the gate with a piercing roar and blocked it. Hanåmàn found the situation dangerous and so gave her a powerful blow and felled her. She then very politely asked Hanåmàn who he was and Hanåmàn revealed his identity and told her the purpose of his visit. Lankàlakùmã then took leave of Hanåmàn and leaving Laïkà went to ørã Ràma and worshipped him. Ràma blessed her and she returned to Satyaloka and started doing her duties as before. (Sundara Kàõóa, Kamba Ràmàyaõa).

#<LAPEòIKâ># A holy place. If a man visits this place he would get the benefit of conducting a Vàjapeya yaj¤a. (øloka 15, Chapter 58, Vana Parva).

#<LAPITâ># The second wife of a sage called Mandapàla. (See for details under Mandapàla).

#<LATâ># A celestial maiden. She was the companion of another Devã of name Vargà. Though she became a crocodile by the curse of a brahmin she was set free by Arjuna. (See under Pa¤catãrtha).

#<LâòA># A particular division of the Kùatriyas. Because a set of the Kùatriyas showed jealousy towards the Brahmins they became Làñas. (øloka 17, Chapter 35, Anu÷àsana Parva).

#<LATâVEúòA># A mountain situated on the southern side of Dvàrakà. It had five colours and so resembled the Indracàpa. (Chapter 33, Dàkùiõàtya Pàñha, Sabhà Parva).

#<LAUHITYA I># A country of Puràõic fame. This country of out-castes was conquered by Bhãma and he took from there different kinds of diamonds. (øloka 26, Chapter 30, Sabhà Parva).

#<LAUHITYA II># A sacred place constructed by the powers of ørã Ràma. If one bathes in a pond there one would become golden in colour. (øloka 2, Chapter 85, Vana Parva and Chapter 25, Anu÷àsana Parva).

#<LAVA># A son of Sãtà. (See under Ku÷a II for more details).

#<LAVAöA(M)># A hell. (See under Kàla I).

#<LAVAöA I># A demon. He was the son of a demon called Madhu. Madhuvana on the banks of the river Kàlindã was the abode of this demon. This demon was a great oppressor of the Devas and øatrughna had to kill him øatrughna then constructed a beautiful city there and lived there. In recognition of the increasing prosperity of the city it was named Madhurà. After the death of øatrughna his two sons lived there. (4th Skandha, Devã Bhàgavata).

#<LAVAöA II># A King who was a grandson of Hari÷candra. He once conducted a Ràjasåya in his imagination and became a Caõóàla. (story in J¤ànavàsiùñha). This story was narrated to ørã Ràma by Vasiùñha to teach him the truth that man does not realise that this whole universe is an illusion only because of his ignorance. Lavaõa was the King of Uttarapàõóava, a country of great fame. He was the grandson of Hari÷candra and wished to earn fame by performing a Ràjasåya yàga as Hari÷candra had done. Lavaõa decided to perform the yàga in his mind only. He made grand preparations for the yaj¤a. He invited the ètviks and after invoking the devas inflamed the sacrificial fire. For one year he observed yàga like that and in the end gave gifts to the brahmins and the poor. It was all an imaginary performance that the King had in the course of a single day when he indulged in a reverie. In the evening as usual he continued his day to day duties.
     One who performs Ràjasåya will have to bear woes and sorrows for a period of twelve years and since Lavaõa had performed it mentally, Indra sent his agent to give Lavaõa worries mentally. Indra's agent appeared in the court of King Lavaõa in the guise of a magician. The magician bowing before the King with awe said, "Lord, I shall show you a magic. See it sitting on your throne. It will be as astounding as if seeing moon rise on the earth".
     Saying this the magician took a bundle of peacockfeathers and waved it against the face of the King. That bundle was capable of producing different objects and visions. The King fixed his eyes on the several glittering spots on the feathers and soon he saw a relative of the Saindhava King approaching the court. Behind him was a beautiful horse. Holding the horse by the reins the new-comer addressed the King thus. "Lord, this horse is as good as Uccai÷÷ravas and it has been sent by the King of Sindhu to be presented to you. Best things should be given to the best people and only then the value of the thing would be correctly understood." The magician who was standing near-by supported the statement of the new-comer. He said "Lord, what he says is true. This horse has wonderful powers. Take a tour of all the worlds riding on this horse". The King sat staring at the horse and he sat thus for an hour and a half. The entire court was perplexed.
     After some time the King awoke from his meditation and looking at his courtiers in wonder he said thus: "I shall tell you what happened to me during the short period I was sitting in meditation. While I was looking at the peacock feathers of the magician I felt a desire to go hunting riding on this horse. So I went to the forest alone riding on this horse. Very quickly the horse took me a long distance deviating from the main path and I soon found myself in the dark depths of a huge forest. By the time we reached that forest my mind and body were equally tired and still we went on moving till evening came. Somehow we crossed the forest and reached Jàïgala. There I found a cluster of lemon trees and to ease my body I caught hold of a creeper hanging from one of the lemon trees. As I did so, to my horror, I found the horse running away from me and leaving me alone. Tired by the day's travel I sat at a place and dozed. Darkness was creeping in and soon the whole place was in complete darkness. It was very cold also. Somehow I spent the night and when morning came, with hopes I walked around the place. The place was still and no living thing was in sight. As I roamed about I saw a forestgirl coming with a pot of rice. I approached her and asked for some rice. She did not pay any attention to my request and moved on. I followed her and she said she would give me rice if I promised to marry her. In despair I agreed to her condition and she was pleased with my reply. She gave me half of the rice and curry she was carrying to her father and also some lemon-juice to drink. After taking that food I rested for a while.
     Her name was Hàrakeyårã. As soon as her father came from the fields she told him everything. The caõóàla was immensely pleased to hear about our marriage and all of us went to their hut. The scene I saw at the hut was astonishing. At one place was the flesh of boars, horses, fowl and crows in a heap and on the intestines of animals hanging from ropes sat birds pecking at them. In the hands of children there were pieces of raw meat and flies hovered round them. The hut presented a disgusting atmosphere and yet I entered and sat on a leaf and my marriage with Hàrakeyårã was conducted there. The celebrations of the marriage lasted for seven days and all these days people danced and shouted amidst loud noises of drumming in a hilarious mood of drunkenness.
     Eight months passed by very soon and Hàrakeyårã became pregnant. She delivered a girl first and soon we had two or three children more. I had to do many cruel and nasty deeds to feed my family and gradually I became old. My hair became grey.
     At that time there occurred a great famine and those residing in the forests were put to great trouble. There was no water to drink as all ponds and lakes went dry. Some of us migrated to the vicinity of the Vindhya mountain where there were plenty of waterfountains. A few committed suicide. We also left the place and started walking, taking the children also along with us. After some time we sat under a palm tree completely exhausted. My wife began to weep profusely. She then kissed her children and lay down and started sleeping. Thirsty and hungry my children lay there awaiting death. Unable to witness the scene I jumped up from there deciding to commit suicide myself. Suddenly my vision faded and I was able to see this court and you all. This is the work of that magician".
     The courtiers sat dumb-founded at the incredible story of the King. Suddenly the magician disappeared. The magician after making the King experience the woes of twelve years in a very short time left for the court of Indra.
     Next morning King Lavaõa in the hope of seeing the place and people of his dream in reality near the mountain Vindhya started with his retinue on the false pretext that he was going to conduct a victory march When he entered a big forest he met with many familiar places and hunters of his dream. Then he saw the hut where he had lived. The same men and women were there all around. Then the saw an old lady lamenting thus: "Oh my dear sons, where did you go from my lap? My dear daughter, have you forsaken me? Oh prince, you came here abandoning all luxury and the beautiful girls of your palace and married my daughter. But God did not allow even her to be your permanent wife. The river of life has to take worthless and mean paths forced by circumstances. A very virtuous King had to come and live with a caõóàla girl."
     Hearing this the King went to her and asked her all details. When she repeated the story the king knew that the lady was the mother of his caõóàla wife. The King and ministers were surprised to find that his vision was real and within that short period of his meditation he had lived a life of years. This perplexed the King. He then gave the old lady whatever she wanted and after consoling her started for the palace thinking about the wonderful happenings and mysteries of life.

#<LAVAöA III># A demon who lived in the island of Ràmaõãyaka. He had come to the island long before the serpents came to that place. The serpents saw him when they went there to live. (øloka 2, Chapter 27, âdi Parva).

#<LAVAöA IV># Another King of the family of Hari÷candra. Yogavàsiùñha says that this King had participated in several Ràjasåya yaj¤as.

#<LâVâNAKA># (LâVâöAKA). A place of Puràõic fame near the country of Magadha. There are many forests in this place suitable for hunting and so several kings used to come and stay at Làvànaka in times of old.

#<LAVAöâøVA># A sage. This sage showed very high respect to Dharmaputra. (øloka 23, Chapter 26, Vana Parva).

#<LAYA># A King of old. He was a member of the court of Yama. (øloka 21, Chapter 8, Sabhà Parva).

#<LEKHA (S)># A deva-gaõa (set of celestial beings) of Raivata Manvantara. In this set there are eight Devas named Dhruva, Dhruvakùiti, Praghàsa, Pracetas, Bçhaspati, Manojava. Mahàya÷as and Yuvanas. (Brahmàõóa Puràõa, 2, 36, 76).

#<LIKHITA I># An ancient sage. The King of that land cut off his hands on a charge of theft. But they grew into their original form by the power of the penance of his brother, (Chapter 23, øànti Parva).
     It was a time when the celebrated King Sudyumna was ruling over the country. On the banks of the river Bàhudà in that country there lived two sages, øaïkha and Likhita, in two separate hermitages of their own. Once Likhita went to the à÷rama of his elder brother øaïkha and finding none but feeling hungry took some vegetables from there and started eating them. While he was eating his brother walked in and he deemed the action of his brother taking the vegetables without his permission as an act of theft. Cutting the hands of the culprit was the punishment accorded by the King at that time to the offender. øaïkha sent Likhita to the King. The King received the sage respecifully and gave him a seat. The sage then told him all that had happened and then Sudyumna ordered the hands of Likhita to be cut off. Blood was oozing from his hands when Likhita went and bowed before his brother. The brother congratulated him on his accepting the punishment for his crime and asked Likhita to go and take a dip in the Bàhudà river. Likhita bathed in that holy river and then he found both the hands growing like lotus-buds from his body. He rushed to his brother and showed him the hands and then øaïkha said that it was due to the power of his penance that Likhita got his hands. Then Likhita asked his brother why he did not purify him by his power before. øaïkha replied that the power of punishing was vested in the King and the King Sudyumna had become great by executing the law correctly.

#<LIKHITA II># An evil-natured priest of Haüsadhvaja, the King of Campakapurã. øaïkha his brother also was the King's priest. Haüsadhvaja blocked the sacrificial horse of the A÷vamedha yaj¤a of Dharmaputra and Arjuna attacked the King to get the horse released. To mobilise an army the King announced that each and every soldier should assemble at the place by day-break the next morning and added that those who disobeyed would be put in burning oil.
     By early morning the next day all the soldiers excepting the son of the King arrived at the palace. Sudhanvà, the King's son, was a general of the army and his absence annoyed the King. Haüsadhvaja was hesitating whether his son should be punished when Likhita advised the King to execute the punishment.
     The King put Sudhanvà into a big cauldron of boiling oil but Sudhanvà escaped from it unscathed to the surprise of all. Likhita and øaïkha said that Sudhanvà escaped because the boiling of the oil was incomplete and uneven. So they boiled the oil again and threw Sudhanvà into it. At this moment a huge palm tree split into two and fell on them and they were killed. (Jaimini A÷vamedhaparva).

#<LäLâôHYA># A son of Vi÷vàmitra. He was a Brahmavàdã (øloka 53, Chapter 4, Anu÷àsana Parva).

#<LäLâTILAKAM># The first book of Literary criticism in Malayàlam. The author of the book is unknown. The book is divided into eight parts. Maõipravàla, Malayàla÷abdas, Alaïkàra, Kàvyaguõas, Kàvyadoùas and Rasa are critically examined in this book.

#<LäLâVATä I># Wife of Dhruvasandhi, King of Kosala. (For details see under Dhruvasandhi)

#<LäLâVATä II># A prostitute who attained Svarga by simply observing the øuklàùñamãvrata in the month of Proùñhapada in which was born Ràdhàdevã. Chapter seven, Brahmakhaõóa of Padma Puràõa contains the following story.
     In times of old in Kçtayuga there was a beautiful prostitute of the name Lãlàvatã. Once she went away from her own town to another in search of better prospects. There she saw a big assemblage of people in a temple. They were observing Ràdhàùñamãvrata and worshipping their deity with scented flowers and incense of sweet fragrance. Some were reciting prayers, some were singing and yet others were dancing. The whole atmosphere was filled with devotion. Lãlàvatã went to them and enquired about it. They told her that that day was the birthday of Ràdhàdevã, the øuklàùñamã of the month of Proùñhapada, and if anyone observed Vrata on that day worshipping Ràdhàdevã he would be absolved of all sins.
     On hearing that, Lãlàvati decided to observe the Vrata. She joined the devotees of the temple and observed the Vrata with great devotion. Soon she died of snake-bite and the servants of Yama came to take her soul to hell because of the sins she had committed as a prostitute. But before the Yamadåtas could touch her, Pàrùadas of Mahàviùõu wearing the insignia of øaïkha, Cakra, Gadà and Padma came to her with a chariot drawn by kingly swans and took her to heaven.

#<LIðGAPURâöA># See under Puràõas.

@<[Page 454a]>@

#<LIPI># (ALPHABET, SCRIPT).
     1) %<Origin.>% Lipi is the record in writing of the utterances by mouth. There are scientific and non-scientific statements about the origin of lipi. In the beginning people used figures of objects to express their ideas. They were called pictorial writings and are found even now in caves in Spain and France where the aborigines lived. Gradually the pictures vanished and letters took their place.
     2) %<Ancient conception.>% Puràõas give a different version. People of Java believe that the script originated from Java. The voice of Indonesia, a government organ, published once a puràõic story relating to the origin of the script. Lipi came into being in 78 A.D. Aja÷ikha, a saint among the Buddhists, was the originator of the lipi. He had lwo disciples named Dora and Sempàdà. All the three went and stayed in a village in the valley of the mountains of Konñaïg. The country of Menràïgkàmanàl was then ruled by a King called Baka. Aja÷ikha heard about this wicked King who had ordered one of his subjects to go to him daily for his food. The people were worried. They tried in secret to find out someone to subdue this tyrant. One day they approached Aja÷ikha and requested him to find out a way to get relief from this cruel King. Aja÷ikha sent them back promising to do something to help them.
     Aja÷ikha sat in meditation for some time and then told his disciples thus:-- "I have decided to help the people of Menràïgkàmanàl. Dora also should come with me. Sempàdà should stay here keeping guard over my sword and clothes. Never give them to anybody but me. You should be prepared to give your life for it."
     Aja÷ikha and Dora went to see Baka. People discouraged them and advised them not to go to the King. But they did not heed that and straight away went to the presence of Baka. Baka started to kill them but then Aja÷ikha said, "Oh King, you can eat me tomorrow. In return please give me today land as big as my headwear". Baka agreed to that and Aja÷ikha spread his clothes on the ground. As Baka looked with wonder that small piece of headwear began to grow big and it grew in size to cover the whole of the country. Baka got furious at this and attacked Aja÷ikha. But Baka was slain in the duel.
     The people burst into joy and made Aja÷ikha their King. Aja÷ikha then sent Dora to his à÷rama to fetch his sword and apparels, little thinking of the instructions he had given to Sempàdà. Dora went and asked for the sword and apparel. But Sempàdà did not give and a fight ensued in which both were killed.
     Aja÷ikha felt very sorry when he heard about the death of his disciples. He cursed himself for giving contradictory orders to his disciples and so wrote four lines, each containing five letters, to keep alive the memory of his dutiful disciples. Those twenty letters are the first ones written not only in Java but the whole world. They were the following:
     He no co ro ko--There were two disciples.
     òo to so vo lo--They became enemies because they obeyed the orders of their guru.
     Po dho jo yo ¤jo--Both of them were brave men.
     Mo go bo do ïgo--Both of them died.
     3) %<Bhàrata lipis.>% Different kinds of lipis were prevalent in ancient Bhàrata. Lalitavistara mentions about sixtyfour kinds of lipis in Bhàrata during the time of Buddha. From inscriptions on stones and other historical records it can be gathered that the basis of all the lipis had been two main lipis named Bràhmã and Kharoùñrã. Kharoùñrã was used in the northwest of Bhàrata and became extinct by the 4th Century A.D. Bràhmã was the lipi universally used in Bhàrata. This lipi had different forms in the north and south. The lipi in use in the south was called Dràvióã.
     Kharoùtã lipi was written from right to left and the Bràhmã from left to right. Even the Bràhmã was written first from right to left and gradually for the convenience of writing it was changed to one from left to right.
     Linguists consider Bràhmã lipi as the basc of all the lipis of Bhàrata. It underwent changes in different parts and took different names. The scholars of Europe are of opinion that the Bràhmã lipi was borrowed from foreign traders in B.C. 800. Others say that the Bràhmã lipi was born out of the pictorial lipi of the Chinese. There are those who say that the Bràhmã lipi originated in Greece and Phoenicia. The great linguist Bulhar says that the Bràhmã lipi came from the Semitic languages. But Lassen and Cunningham refuted it.
     There is a bundle of leaves in the hand of the idol of Brahmà in the temple of Bàdàmi. Hindus believe that the Bràhmã lipi found in those leaves was written by Brahmà himself. The Aryans forgot that lipi and Vyàsa found it out. This is a statement by the Arab traveller Albaråni who came to India in the 11th century A.D.
     4) %<Kerala Lipi.>% The Bràhmã lipi came to south India by the 3rd century A.D. Many scholars on languages say that 'Veññeluttu' is a changed form of the Bràhmã lipi. The great lipi expert L.A. Ravi Varma says that 'Eluttu' has come from the word 'Elu' or 'Alu' meaning 'to mark by cuts'. The common method of writing in South India was to use a pointed stick, long metal nail or chisel to make marks on leaves, rocks or copper plates. Writing by making marks with the pointed stick (Kol) got the name 'Koleluttu'. Veññeluttu, Koleluttu and Malayàõma were the three lipis in use in Kerala. Veññeluttu was in vogue in Tamilnàóu also. But the Pallavas who were using Pràkçta language when they conquered the northern Tamilnad introduced Granthàkùara and Granthatamil there. T.K.Krishna Menon says that Granthàkùara was a false creation to write Sanskrit easily. In Pàõóyade÷a and Malanàóu Veññeluttu was in use even then.
     The influence of the Pallavas began to wane and the Tamil lipi slowly rose into prominence. Even then Veññeluttu was in vogue in the empire of Cera comprising of Malanàóu, Mysore. Coimbatore, Salem and Toõóamaõóalam. When Tamilnadu came under the emperor of Vijayanagara those kings introduced Nàgarã lipi there.
     Veññeluttu was called Nànam Monam also. In the south instead of using 'Hari ørã' people used to say 'Namonàràyaõàya' and the first syllable 'Na' and the second one 'Mo' were used to name the language 'Nànam Monam'.
     When the Malayàlis started liking the Maõipravàla they started using 'ârya eluttu' a form of Granthalipi. This script was known as Tulu-Malayàlam also. This was also born of the Bràhmãlipi. Gradually Veññeluttu and Koleluttu was in use in the north of Kerala among Muslims. The Alphabets now in use by the different languages of south India took shape only about two centuries ago. The lipi of Malayàlam now in use came into shape by the time of Elutta÷÷an spreading the belief that it was Elutta÷÷an who had made the alphabet. It is wise to believe that the Malayàlam script came into use gradually from ârya eluttu than to give credit to one individual for its origin.

#<LOBHA I># One of the spiritual sons of Brahmà. Matsya Puràõa mentions that Lobha was born from the lip of Brahmà while Bhàgavata mentions that he was the son of Màyà.

#<LOHA I># An Asura. When the Pàõóavas were living incognito they kept their weapons in a secret place. Availing of this opportunity Loha made an attack on the Pàõóavas. At once the devas made him blind and thus helped the Pàõóavas. That place later became famous as Lohaõapura. (Skanda Puràõa 1, 2, 65)

#<LOHA># II An ancient place of India. Arjuna conquered this place during his victory march. (øloka 25, Chapter 27, Sabhà Parva).

#<LOHAJAðGHA># See under MAKARADAýúòRâ.

#<LOHAMEKHALâ># A follower of Subrahmaõya. (Chapter 46, øloka 18, øalya Parva).

#<LOHAVAKTRA># A soldier of Subrahmaõya. (øloka 75, Chapter 45, øalya Parva).

#<LOHITA I (ROHITA)># Son of Hari÷candra. (For details see under HARIøCANDRA).

#<LOHITA II># A king of ancient India. This king was conquered by Arjuna. (øloka 17, Chapter 27, Vana Parva).

#<LOHITA III># A serpent. This serpent is a member of the court of Varuõa. (øloka 8, Chapter 9, Sabhà Parva).

#<LOHITAGAðGâ># A place of Puràõic fame. ørã Kçùõa killed five notorious demons like Pa¤caja and Viråpàkùa at this place. (Chapter 33, Dàkùiõàtya Pàñha, Sabhà Parva).

#<LOHITâKúA I># One the four Pàrùadas given to Subrahmaõya by Brahmà. The other three are Nandisena, Ghaõñàkarõa and Kumudamàlã. (øloka 24, Chapter 45, øalya Parva).

#<LOHITâKúA II># A sage who was a ètvik in the Sarpasatra of Janamejaya. It was this sage who prophesied through a brahmin that the Sarpasatra would never be complete. (â÷ramavàsika Parva, Ch 45. Verse 15; Ch 51. Verse 6; Ch 53. Verse 12).

#<LOHITâKúä># A follower of Subrahmaõya. (øloka 22, Chapter 46, øalya Parva).

#<LOHITâRAöä># A river of Puràõic fame of ancient India (øloka 18, Chapter 9, Bhãùma Parva, M.B.).

#<LOHITâøVA># (ROHITâøVA). Son of Hari÷candra. (See under HARIøCANDRA).

#<LOHITâYANä># Daughter of Red Sea and one of the foster-mothers of Subrahmaõya. Lohitàyanã was a worshipper of the Kadamba tree. (øloka 40, Chapter 280, Vana Parva).

#<LOHITYâ># A great river. The present name of this river is Brahmaputra. The devã of this river sits in the court of Varuõa and worships him. (øloka 22, Chapter 9, Sabhà Parva).

#<LOKA>#
     (1) %<Origin of Loka.>% There are several views in the Puràõas regarding the origin of Loka or the world (Universe).
     (i) In the beginning of the universe Mahàviùõu alone stood as the Eternal, unseen, unheard, unknown entity. Then there was neither sky nor day nor night. When the time of creation came Prakçti entered Viùõu as Puruùa creating emotion. From emotion arose Mahat or the Great Principle and from Mahat arose cosmic egoism (Ahaïkàra). Ahaïkàra divided itself into Vaikàrika, Taijasa and Tàmasa. From Ahaïkàra arose âkà÷a with the quality of sound and from âkà÷a came the air having the quality of touch and from air came fire having the quality of colour and from fire came water having the quality of taste and from water came earth with the quality of smell. All these were born of tàmasic egoism. From taijasic egoism came into being the organs of sense. From the Vaikàrika egoism came the ten Vaikàrika devas and the eleventh organ of sense, the mind. After that Mahàviùõu discharged his virility into water and that virility is life. (Chapter 17, Agni Puràõa).
     (ii) Mahaviùõu with a view to creating many different kinds of living things created water first and threw his whole energy into it. That energy grew into a golden mass of an egg and Brahmà was born from that egg. Mahàviùõu broke that egg into two, making one half heaven and the other earth. Between the two halves he created the sky. The earth was floating on the waters and he fixed it by anchoring it at ten sides. Then he created Prajàpati, Kàla, Manas, Vàk, Kàma, Krodha and Rati. Then he created thunder, lightning, clouds, rainbows and birds. Then for yaj¤asiddhi he created from his face ègveda, Yajurveda and Sàmaveda. He did sacrifices with them. From his hands he created the different Bhåtagràmas and Sanatkumàras. He created Rudra out of Krodha. From his mind were born Marãci, Atri, Aïgiras, Pulastya, Pulaha, Kratu and Vasiùñha. He made these seven Brahmarùis. These seven Brahmarùis and Rudra began to create the prajàs. Then Prajàpati divided his body into two. One half of it became man and the other woman. Brahmà started creation through that woman. (Chapter 18; Agni Puràõa).
     (iii) In the beginning Mahàviùõu in the form of a child lay on a leaf of the Banyan tree. Lying there the Lord began to think like this, "Who am I? Who created me? Why was I created? What should I do here?" At once from the sky came a voice which said:--
     "sarvaü khalvidamevàhaü nàïyadasti sanàtanam /" (All these am I. There is nothing eternal except me). The Lord was surprised by the voice and there appeared before him Mahàdevã with four hands bearing the øaïkha, Cakra, Gadà and Padma one in each hand. She wore divine garments and ornaments and was accompanied by Prosperity as her maid. She was surrounded by such forces as Rati Bhåti, Buddhi, Mati, Kãrti, Smçti, Dhçti, øraddhà, Medhà, Svadhà, Svàhà, Kùudhà, Nidrà, Dayà, Gati, Tuùñi, Puùñi, Kùamà, Lajjà, Jçmbhà and Tandrã. Devã then addressed Mahàviùõu thus: "Why wonder? You have always come into being whenever creation was started by the greatness of great powers. The Supreme Being is without quality of any kind. We are all with quality. You have predominance of Sattvaguõa. From your navel will arise Brahmà who will be dominated by Rajoguõa and from the centre of the forehead of Brahmà will be born Rudra with Tamoguõa predominant in him. Brahmà by the power of his penance will acquire the energy to create and he will then create the world. You will be the protector of this world which will in the end be destroyed by Rudra. I am the sàttvic power to help you in your work and I am always at your service."
     Accordingly Brahmà and Rudra were born and Brahmà started his creation. (1st Skandha, Devã Bhàgavata).
     (iv) In times of old during the great deluge everything in this universe became extinct. It went on like that for some time and then the five elements and Brahmà were born. Brahmà was born in a lotus. Brahmà decided there should be mud beneath the lotus. He went down through the stem of the lotus and travelled for a thousand years and yet did not find the earth. He came back and sitting inside the lotus started doing penance. After a thousand years Madhu-Kaiñabhas rushed to attack Brahmà (See under Kaiñabha).
     Fearing them Brahmà went under water again. As he went deep down he saw a great man sleeping there. It was Mahàviùõu and then only he knew he was sitting on the lotus originating from the navel of Mahàviùõu. Mahàviùõu killed Madhu Kaiñabhas and gave permission to start creation and Brahmà started his work of creation.
     (v) Before the origin of the Universe the shapeless qualityless Parà÷akti permeated everything. From it there were born three powers: J¤àna÷akti, Kriyà÷akti and Artha÷akti. The power of Sattvaguõa was J¤àna÷akti, the power of Rajoguõa was Kriyà÷akti and the power of Tamoguõa was Artha÷akti. From the divine power of Tàmasa came the five basic things, sound, colour, touch, taste and smell. The quality of the sky was sound, the quality of air was touch, the quality of fire was colour, the quality of water was taste and the quality of earth was smell.
     Rajoguõa was born of Kriyà÷akti. The five organs of senses, ear, eye, nose, tongue and skin and the five organs of work, hand, leg, speech, organ of excretion and the organ of sex and the five breaths, Pràõa, Apàna, Vyàna, Samàna and Udàna are the offsprings of Ràjasa. These are the forms of Kriyà÷akti. These are controlled by the favourable activity of Cicchakti. The five gods controlling the sense-organs like Vàyu, Sårya, Pà÷ã and A÷vinãdevas and the four gods controlling intelligence, conscience etc. like Candra, Brahmà, Rudra, and Kùetraj¤a and the mind are ten Tattvas (Principles) born of sàttvika empowered with J¤àna÷akti.
     All the Tattvas were made into five basic elements through the process of Pa¤cãkaraõa and the Brahmàõóa originated from it.
     2) %<The constitution of Brahmàõóa.>% The Brahmàõóa is made up of seven Ko÷as (coverings). The one in the extreme interior is very small. The second Ko÷a originates from the centre of the first Ko÷a. The third Ko÷a also has its origin from the first one. Each of them envelops the one before it. The seventh Ko÷a thus originating from the first Ko÷a and bursting forth through the other six Ko÷as spreads out for millions of miles around. If you cut the Brahmàõóa longitudinally the one in the extreme interior is the earth. Then come Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka, and Satyaloka in succession. The worlds in the lower half are called Pàtàla, Rasàtala, Mahàtala, Talàtala Sutala, Vitala and Atala. From Satyaloka to Atala there are fourteen lokas. The Brahmàõóa consists of the Sårya, Candra, Stars, øukra, Budha, Aïgàraka, Bçhaspati, øani, Saptarùis, Dhruva, øiü÷umàra and Ràhu, called the Jyoti÷cakra. Besides these there are twentyeight hells also. (Viùõu Puràõa, Aüsa 1).
     Ràhu is ten thousand yojanas below Sårya. Ten thousand yojanas below Ràhu is the loka of Siddhavidyàdharas. Below that up to the path of the clouds is the loka of the demons, genå and manes. Hundred yojanas below this is the Bhåloka (earth). Ten thousand yojanas below the earth and as many yojanas below the world above each are Atala, Vitala Sutala, Talàtala, Mahàtala Rasàtala and Pàtàla. (5th Skandha, Bhàgavata).
     3) %<Origin of life.>% Brahmà originated from the navel of Mahàviùõu. Brahmà started creation after obtaining permission from Viùõu. In the beginning Brahmà created from the mind Marãci, Aïgiras, Atri, Vasiùñha, Pulaha, Kratu, and Pulastya. They are therefore called the Mànasaputras of Brahmà. (Manas = mind, Putra, = son). From his wrath came Rudra, from his lap came Nàrada, from his right thumb Dakùa, from his mind Sanaka and others and from his left thumb, Vãraõã. Dakùa married Vãraõã.
     Dakùa got five thousand sons of Vãraõã. They also got sons. When the population began to increase thus Nàrada intervened and questioned the advisability of increasing the population before knowing the capacity of the earth. The sons of Dakùa realised the sense in it and started to have a survey of the earth. Dakùa was disappointed that the children left him without showing any interest in the work of creation. So he produced another five thousand sons and asked them to start the work of creation. But they were also sent away as before by Nàrada. Dakùa became angry and he created sixty daughters.
     He gave thirteen daughters to Ka÷yapa, ten to Dharma, twentyseven to Candra, two to Bhçgu, four to Ariùñanemi, two to Kçtà÷va, and two to Aïgiras. Of these most of the living things in the world were born to Ka÷yapa. (7th Skandha, Devã Bhàgavata).
     Ka÷yapa was the last of the Prajàpatis. Ka÷yapa married the daughters of Dakùa named Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu, and Analà. Aditi got thirtythree sons and their family consists of the thirtythree crores of Devas. From Diti were born the daityas or asuras. From Danu was born the dànava Hayagrãva. Kàlikà got two sons, Naraka and Kàlaka. Tàmrà got five daughters, Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. Krau¤cã gave birth to owls, Bhàsã to Bhàsas and øyeni to øyenas (Vultures, Kites etc.). Dhçtaràùñrã gave birth to Haüsas, Kalahaüsas and Kokas. øukã gave birth to Natà and Nàta in turn to Vinatà. Krodhava÷à gave birth to ten daughters; Mçgã, Mçgamandà, Harã, Bhadramadà, Màtaïgã, øàrdålã, øvetà, Surabhi, Surasà and Kadrå. Of these Mçgã gave birth to beasts, Mrgamandà to trees and plants. Lions and monkeys are the children of Hari, Bhadramadà got a daughter named Iràvatã. Airàvata was the son of Iràvatã. From Màtaïgã were born the elephants and from øàrdålã the tigers. The Aùñadiggajas are the sons of øvetà. Surabhi got two daughters named Rohiõã and Gandharvã. Cows are the children of Rohiõã and horses are the children of Gandharvã. Serpents are the sons of Surasà and Kadrå gave birth to snakes. From Manu were born men. Trees are the sons of Analà. Vinatà got two sons named Aruõa and Garuóa. To Aruõa were born two sons, Jañàyu and Sampàti.
     4) %<The end of the World>%--There are different views in the Puràõas regarding the end of the world. The different Puràõas give different views. For knowing the views of Agni Puràõa on the subject see under the heading 'Pralaya'. The eleventh Skandha of Bhàgavata gives the following theory regarding the end of the world.
     All the material objects of the world will become illusory. Fire will increase. There will be no rains for hundred years together. The World will be burnt by the heat. The heat will go down to the head of Ananta who holds this world on his head. The Saptameghas (Seven Clouds) will rise up in the sunshine infested with the poisonous breath of Ananta. Then rains will start pouring down in streams as thick as the trunk of an elephant. Everything will be drowned in that water. Viùõu alone will be left above the vast expanse of water. (See under Manvantara).

#<LOKâLOKA># There is a mountain between Loka and Aloka. This is called Lokàlokaparvata and the land beside it is called Lokàloka. The mountain is as long as the distance between Mànasottara and Mahàmeru. This place is golden in colour and as smooth as glass. Not a single being lives there. God has created this as a boundary to the three worlds. All the planets like the Sun get light from the brilliance of this mountain. Brahmà has posted four diggajas named Vçùabha, Puùpacåóa, Vàmana and Aparàjita in the four corners of this mountain. (8th Skandha, Devã Bhàgavata).

#<LOKAPâLA># Indra, Agni, Yama and Varuõa are called lokapàlas. (øloka 35, Chapter 57, Vana Parva).

#<LOKAPâLASABHâKHYâNAPARVA># A sub-divisional Parva of Sabhà Parva. The chapters five to twelve are included in this.

#<LOKODDHâRA># A sacred place of Puràõic importance in India. Lord Viùõu raised all the worlds at this place. If anyone bathes in a pond there he will be able to liberate the souls of other people from sins. (Chapter 83, Vana Parva).

#<LOLA># Son of a great sage called Siddhavãra. Lola in his later birth was born of a queen named Utpalàvatã. His name then was Tàmasama. (Màrkaõóeya Puràõa).

#<LOMAHARúAöA># Father of Såta who told Puràõic stories. (1st Skandha, Devã Bhàgavata). He was a member of the court of Yudhiùñhira. (øloka 12, Chapter 4, Sabhà Parva).

#<LOMAPâDA I># (ROMAPâDA). A King of the country of Aïga.
     1) %<Genealogy.>% Descending in order from Viùõu: Brahmà--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Turvasu Vahni--Bharga-Bhànu-Tribhànu--Karandhama--Marutta--(Marutta adopted Duùyanta) Duùyanta--Varåtha--Gàõóãra--Gàndhàra--Kerala--Cola--Pàõóya--Kola--Druhyu--Babhrusetu--Purovasu--Gharma--Kçta--Vidåùa--Pracetas--Sabhànara--Kàlànala--øç¤jaya--Pura¤jaya--Janamejaya--Mahà÷àla--Mahàmanas--U÷ãnara--Titikùu--Ruùadratha--Paila--Sutapas--Bali--Aïga--Dadhivàhana--Dravãratha--Dharmaratha--Citraratha--Satyaratha--Lomapàda.
     2) %<Other details.>%
     (i) He was a friend of Da÷aratha. (øloka 53, Chapter 110, Vana Parva).
     (ii) Once there was no rain in the country of Lomapàda. It was due to a curse from the brahmins and to remove the curse Lomapàda brought èùya÷çïga to his country. øàntà, daughter of Da÷aratha was living with Lomapàda as his adopted daughter at that time. Lomapàda gave her in marriage to èùya÷çïga and made him live in his country. The country got rains from that time onwards. (See under èùya÷çïga and øàntà).
     (iii) Lomapàda constructed a new hermitage for èùya÷çïga. (øloka 9, Chapter 113, Vana Parva).

#<LOMAPâDA II># A King born of the Yadu dynasty.
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Yadu-Kroùñà-Vçjivàn-øvàhi-Ru÷eku-Citraratha-øa÷abindu-Pçthu÷ravas-Gharma-Rucaka (Rukmakavaca)-Jyàmagha-Lomapàda.
     2) %<Birth.>% Rukmakavaca, grandfather of Lomapàda conquered many countries and gave them all as gifts to those brahmins who participated in his A÷vamedhayaj¤a. He got five brave sons, Rukmeùu, Pçthurukma, Jyàmagha, Parigha and Hari. Of them he made Parigha and Hari live and rule in Videha. Rukmeùu ruled his father's country and Pçthurukma helped his brother. Jyàmagha was sent out from his country and he lived quietly in a hermitage. One day as per the advice of a sage he left the place in a chariot with a flag flying to the shores of the river Narmadà. He had neither servants nor the means for his daily food. He lived on the mountain èkùavàn eating only roots and fruits. He was very old and his wife øaibyà also was getting old. They had no sons and still Jyàmagha did not marry again.
     Once when Jyàmagha gained a victory in a fight, he brought a girl and entrusted the child to his wife saying "This child is your daughter-in-law." øaibyà was surprised and enquired "How can that be when I have no son?" Jyàmagha replied, "She is to be the wife of a son who will be born to you soon." By means of the hard penance of that girl, øaibyà got a handsome son named Vidarbha. Vidarbha married her and got two wise sons, Kratha and Kai÷ika and a third son Lomapàda, who was righteous, virtuous and wise. All the three were great warriors also. Descending in order from Lomapàda came Babhru-Heti-Kai÷ika-Cidi. From this Cidi came the Cedi dynasty of Kings. (Sçùñi Khaõóa, Padma Puràõa, Bhãùmapulastya Saüvàda).

#<LOMAøA I># (ROMAøA) I. A sage, who was a great story-teller. Many of the stories found as episodes in the Puràõas were told by this sage. Mahàbhàrata gives the following details about him.
     (1) Loma÷a was very virtuous and longlived. (øloka 18, Chapter 31, Vana Parva).
     (2) Once Loma÷a entered the court of Indra and spoke to Indra about Arjuna sitting sharing a half of his seat before him. (øloka 1, Chapter 47, Vana Parva).
     (3) Loma÷a returned to Kàmyakavana from the court of Indra and gave Yudhiùñhira the messages from Indra and Arjuna. (øloka 33, Chapter 47, Vana Parva).
     (4) He prophesied to Arjuna that he would get divine weapons from øiva. (øloka 10, Chapter 91, Vana Parva).
     (5) Loma÷a consoled Yudhiùñhira when he came to the forests in exile leaving all his happy surroundings in the country. (øloka 17, Chapter 94, Vana Parva).
     (6) He told Dharmaputra the story of Agastya. (Chapter 96, Vana Parva).
     (7) Loma÷a told Dharmaputra the stories of ørã Ràma and Para÷uràma. (øloka 40, Chapter 99, Vana Parva).
     (8) Asuras defeated all the Devas and the latter were perplexed. It was Loma÷a who then advised them to make weapons out of the bones of the sage Dadhãca. (Chapter 100, Vana Parva).
     (9) Loma÷a mentioned to the Devas a trick to kill Vçtràsura. (Chapter 101, Vana Parva).
     (10) The story of Bhagãratha, the episode of èùyasçïga etc. were all told by Loma÷a. (Chapters 103 to 113, Vana Parva).
     (11) Loma÷a told Yudhiùñhira the story of the Yàga of King Gaya, the story of the river Payoùõã, the glory of the mountain of Vaióårya and the river Narmadà, and the story of Cyavana the great sage. (Chapter 121, Vana Parva).
     (12) He told the Pàõóavas the story of Màndhàtà. (Chapter 126, Vana Parva).
     (13) Loma÷a told Yudhiùñhira the story of Somaka and Jantu. (Chapter 127, Vana Parva).
     (14) He praised the glory of the holy place Yamunàtãrtha, known as Plakùaprasravaõa also, near Kurukùetra. Chapter 129, Vana Parva).
     (15) It was Loma÷a who told the story of the emperor øibi who gave his own flesh to protect a dove which went to him for refuge. (Chapter 130, Vana Parva).
     (16) Loma÷a told the story of the sage Aùñàvakra to the Pàõóavas. (Chapter 133, Vana Parva).
     (17) He described the story of Yavakrãta and Medhàvã to the Pàõóavas. (Chapter 135, Vana Parva).
     (18) Dharmaputra heard the stories of Bharadvàja, Raibhya, Arvàvasu and Paràvasu from Loma÷a. (Chapter 137, Vana Parva).
     (19) Loma÷a told Dharmaputra the story of Narakàsura and the incarnation of Viùõu as Varàha. (Chapter 142, Vana Parva).
     (20) Loma÷a visited Bhãùma lying on his bed of arrows. (øànti Parva).
     (21) Loma÷a praised the glory of giving rice as charity, (øloka 10, Chapter 67, Anu÷àsana Parva).
     (22) Loma÷a was a sage from the north. (øloka 46, Chapter 165, Vana Parva).
     (23) Loma÷a relieved many nymphs like Pramohinã from their curses. (See under Pramohinã).

#<LOMAøA II># A cat. (See under ôiõóika).

#<LOPâMUDRâ># Wife of Agastya. (For details see under Agastya).

#<LUSA># A ègvedic hermit. It is mentioned in ègveda that Lu÷a and Kutsa were rivals to win the mercy of Indra.
     Once Lu÷a and Kutsa invited Indra at the same time. But Indra refused Lu÷a and put him in prison. Even from the prison Lu÷a prayed to Indra to visit him. (ègveda, Maõóala 10, Anuvàka 88, Såkta 5; Jaiminãya Bràhmaõa 1. 128).

#<MA># This letter has the following three meanings-Prosperity, honour and mother. (Agni Puràõa, Chapter 348).

#<MACAKRUTA># A sacred place on the border of Kurukùetra. A Yakùa of name Macakruta keeps guard over this place. If one bows down before this Yakùa one will have to his credit the benefit of a thousand Godànas (giving away cows in charity). (Chapter 83, Vana Parva, M.B.).

#<MADA I># An Asura. This demon came out of the sacrificial fire of Cyavana to kill Indra. (See under Cyavana).

#<MADA II># One of the Mànasaputras (spiritual sons) of Brahmà. Matsya Puràõa states that Mada was born of the Pride of Brahmà.

#<MADADHâRA># A mountain. Bhãmasena, while on his victory march to the east conquered this mountain. (øloka 9, Chapter 30, Sabhà Parva).

#<MADâLASâ I># A Vidyàdharã. She was married to a Vidyàdhara named Campaka. (See under Campaka).

#<MADâLASâ II># Wife of ètadhvaja, King of Kà÷ã. Once a demon named Pàtàlaketu carried away Madàlasà and ètadhvaja took her back after defeating Pàtàlaketu in a fight. Alarka was the son of this couple.

#<MADANAMâLâ># A celebrated prostitute of the city of Pratiùñhàna. Narasiüha, King of Pratiùñhàna, did not surrender himself to Vikramàditya, emperor of Pàñalãputra. The resourceful Vikramàditya went to Pratiùñhàna and caught hold of the prostitute Madanamàlà first and then through her subdued the King Narasiüha. After that Vikramàditya took Madanamàlà to his place and made her stay there. (Taraïga 4, Ratnaprabhàlambaka, Kathàsaritsàgara).

#<MADANAMA¥CUKâ># A heroine of 'Vatsaràjacarita'. Her mother was a nymph in her previous birth. By a curse of Devendra she was born on earth as Kaliïgasenà and lived serving in the palace of Udayana, King of Vatsa. She desired to make Udayana her husband. In the meantime a Gandharva named Madanavega fell in love with Kaliïgasenà. Knowing that Kaliïgasenà was in love with Udayana the Gandharva followed her in the garb of the King Udayana and at last they were married. Kaliïgasenà soon delivered Madanama¤cukà, an incarnation of Ratidevi. When she grew up she married Naravàhanadatta, son of Udayana. (Madanama¤cukàlambaka, Kathàsaritsàgara, Taraïga 8).

#<MADANAVEGA># A Gandharva. (See under Madanama¤cukà).

#<MADANIKâ># A nymph, a daughter of Menakà. A demon named Vidyudråpa married her. But Kandhara of the family of Garuóa killed Vidyudråpa and took Madanikà for himself. They got a child named Tàrkùã. (Màrkaõóeya Puràõa, Chapter 2).

#<MADAYANTä># Wife of King Kalmàùapàda. He was known as Mitrasaha and Saudàsa also. When Kalmàùapàda lay cursed Vasiùñha begot a child of Madayantã named A÷maka. Madayantã gave her ear-rings to the sage Uttaïka. (For details see under Uttaïka and Kalmàùapàda).

#<MâDHAVA I># A synonym of ørã Kçùõa. Because øçã Kçùõa could be properly understood by Manana, Dhyàna and Yoga he got the name Màdhava. (øloka 4, Chapter 7, Udyoga Parva).

#<MâDHAVA II># Son of Vikrama, King of Tàladhvaja. The Kriyà Khaõóa of Padma Puràõa gives the following story about him.
     Màdhava desired to marry a beautiful and good-natured Kùatriya girl named Candrakalà. She was not prepared for that and she informed Màdhava thus: "There is a princess in the island of Plakùa named Sulocanà. She is far more beautiful than myself and is fit to be your consort. Do try to get her."
     Màdhava accepted the advice of Candrakalà and started for the island of Plakùa with a servant of his named Praceùña. The news that welcomed him when he reached the island was that the marriage of Sulocanà had been fixed with one Vidyàdhara. Undaunted Màdhava sent a love-letter to the princess mentioning his arrival in the city, seeking her hand in marriage. In reply to that Sulocanà wrote that if Màdhava appeared on the marriage-dais in time she would accept him as her husband.
     The marriage day arrived and Màdhava waited for the time of the function. But when the auspicious hour came Màdhava was asleep. Praceùña, his servant, took advantage of the opportunity and carried away Sulocanà. But Sulocanà was determined to marry only Màdhava and she escaped from the custody of Praceùña and reached the palace of a King called Suùeõa and stayed there as a servant wearing the robes of a male, calling himself Vãravara.
     Vãravara, i. e. Sulocanà in disguise, saved Vidyàdhara and Praceùña from committing suicide. At that time Màdhava also in despair was about to commit suicide when Sulocanà appeared before him in time and stopped him from doing it. Sulocanà then told him all that had happened and they were happily united as husband and wife.

#<MâDHAVA III># A son born to Yadu of his Nàga wife Dhåmravarõà. The renowned Yàdava dynasty was established by this Yadu and his son Màdhava. (Harivaü÷a).

#<MâDHAVA IV># A virtuous brahmin. Once when he was about to sacrifice a goat in the sacrificial fire the goat in human voice told the story of its previous birth and requested the brahmin to sacrifice it after reciting the ninth chapter of the Gãtà. Màdhava did so and the goat got salvation. (Uttara Khaõóa, Padma Puràõa).

#<MâDHAVä I># Daughter of King Yayàti. A lady recluse she always wore deer-hide as her garment and went on observing a Vrata called Mçgavrata: Yayàti gave this daughter in marriage to Gàlava. (øloka 12, Chapter 145, Udyoga Parva). Màdhavã bore a son named Vasumàn alias Vasumanas to Harya÷va, King of Ayodhyà. She got of Divodàsa, King of Kà÷ã, another son named Pratardana; of the King of U÷ãnara she got a son named øibi. Besides these she got a son named Aùñaka of Vi÷vàmitra. (See under Gàlava). When the accrued merit of Yayàti was exhausted and he fell down from heaven Màdhavã consented to part with half of her stock of merit to Yayàti. (See under Yayàti).

#<MâDHAVä II># A follower of Subrahmaõya. (øloka 7, Chapter 46, øalya Parva).

#<MADHU I># One of the Asuras born from the ear-wax of Mahàviùõu. The other was named Kaiñabha. (For details see under KAIòABHA).

#<MADHU II># Once there lived in a forest-garden on the shores of the Yamunà an Asura of name. Madhu. øatrughna killed this Madhu and established there a city called Mathuràpurã. (Uttara Kàõóa, Kamba Ràmàyaõa). While Indrajit, son of Ràvaõa, was performing penance Madhu carried away a demoness named Kumbhãnasã and there ensued a fight on that account between Madhu and Ràvaõa in which Madhu was killed.

#<MADHU III># A king who used to sit in the court of Yama and worship him. (øloka 16, Chapter 8, Sabhà Parva).

#<MADHUCCHANDAS># A sage who observed correctly the â÷rama of Vànaprastha. He was one of the Brahmavàdã sons of Vi÷vàmitra. (øloka. 50, Chapter 4, Anu÷àsana Parva). Vi÷vàmitra had a hundred sons like Madhucchandas. (10th Skandha, Bhàgavata). The first Såkta of ègveda was written by this sage.

#<MADHUKAIòABHA(S)># Two Asuras named Madhu and Kaiñabha. (See under KAIòABHA).

#<MADHUKUMBHA># A follower of Subrahmaõya. (øloka 19, Chapter 46, øalya Parva).

#<MADHæLIKâ># A follower of Subrahmaõya. (øloka 19, Chapter 46, øalya Parva).

#<MADHUMâN># A place of habitation of ancient India. (øloka 53, Chapter 9, Bhãùma Parva).

#<MADHUPARKA># One of the children of Garuóa. (øloka 14, Chapter 11, Udyoga Parva).

#<MADHURA># A soldier of Subrahmaõya. (Sloka 71, Chapter 45, øalya Parva).

#<MADHURASVARâ># A celestial maiden. She once conducted a dance performance in honour of Arjuna. (øloka 30, Chapter 43, Vana Parva).

#<MADHUøAKTA># An Asura. During the time of the emperor Pçthu, the earth was turned into a cow and people milked from her the things they wanted. Madhu÷akta was the person who did the milking for the Asuras.

#<MADHUøRAVA># A sacred place in Kurukùetra, situated near another holy place called Pçthådaka. If one bathes in a pond there one will have to his credit the benefit of making a thousand Godànas. (øloka 15, Chapter 83, Vana Parva).

#<MADHUSæDANA># Another name for ørã Kçùõa. Because he killed an Asura named Madhu he was called Madhusådana. (øloka 16, Chapter 207, Vana Parva).

#<MADHUSYANDA># A sage who was the son of Vi÷vàmitra. (Sarga 62, Bàla Kàõóa, Vàlmãki Ràmàyaõa).

#<MADHUVANA># A forest-garden owned by the great monkey-King Sugrãva. After finding out the whereabouts of Sãtà, Hanåmàn and Aïgada accompanied by other monkeys entered this garden and drank honey to their heart's content. (Chapter 282. Vana Parva and Sundara Kàõóa, Vàlmãki Ràmàyaõa).

#<MADHUVARöA># A soldier of Subrahmaõya. (øloka 72, Chapter 42, øalya Parva).

#<MADHUVAòä># A sacred place on the border of Kurukùetra. If one bathes in a sacred pond there and worships the Manes one will have to one's credit the benefit of making a thousand Godànas (giving away cows in charity). (øloka 94, Chapter 83, Vana Parva).

#<MADHUVIDYâ># A special mystical lore of the Devas. This was imparted to the sage Dadhyaï by Indra. (See under DADHYAð).

#<MADHUVILâ># (MADHUBILâ). A river which flows in the neighbourhood of Kardamila kùetra. This river has another name Samaïga. This is a very sacred tãrtha. Indra who became a Brahmahatyà-sinner by killing Vçtràsura was absolved of his sins by taking a bath in this river. Aùñàvakra, the sage with eight bends in his body, got himself perfect by taking a bath in this river obeying the orders of his father Kahoóaka. (Chapter 135, Vana Parva).

@<[Page 460a]>@

#<MADIRâ># Wife of Vasudeva, father of ørã Kçùõa. Vasudeva had seven wives named Rohiõã, Bhadramàninã, Madirà, Ilà, Rocanà, Pauravã and Devakã (9th Skandha, Bhàgavata). Of these Devakã, Rohiõã, and Bhadrà abandoned their lives by jumping into the funeral pyre of Vasudeva. (øloka 18, Chapter 7, Mausala Parva).

#<MADIRâKúA># (MADIRâøVA) I. A brother of Viràña, King of Matsya. When the Kauravas made Trigarta carry away the cattle of Viràña it was Madiràkùa who faced Trigarta in a fight. A great fight ensued between Trigarta and Madiràkùa. He had shone as one of the chieftains of the army of King Viràña. He was a very charitable man well-versed in Dhanurveda (archery). He was killed in the big battle by Droõàcàrya. Chapters 31, 33, 82 Viràña Parva; 171, Udyoga Parva and 9, Karõa Parva).

#<MADIRâKúA II># (MADIRâøVA). A king of the dynasty of Ikùvàku. He was the son of King Da÷à÷va. Madirà÷va was a saintly king well-versed in archery. He was a very righteous person also. (27-8, Anu÷àsana Parva). Madirà÷va had a son named Dyutimàn and a daughter named Sumadhyà. (2, 8, Anu÷àsana Parva.) After giving Sumadhyà in marriage to a sage named Hiraõyahasta Madirà÷va attained Svarga. (226: 34 øànti Parva, and 137: 24 Anu÷àsana Parva).

#<MADOTKAòA A># ferocious lion mentioned in Pa¤catantra (See under Pa¤catantra).

#<MADRâ># One of the ten wives of Atrimaharùi. Atri got of Madrà a son named Soma. (Brahmàõóa Puràõa).

#<MADRA (M)># An ancient place of habitation in Bhàrata. This is situated near the river Jhelum. Màdrã, the wife of Pàõóu was a princess of this place. Bhãùma went to Madra and brought Màdrã for Pàõóu. (Chapter 112, âdi Parva). At the time of Arjuna's birth there was a voice from heaven which said, "This child will grow up and capture many countries like Madra". A÷vapati, father of Sàvitrã, was a king of Madra. Karõa condemned Madra and Vàhãka as countries which had fallen low in virtue. (Chapter 44, Karõa Parva).

#<MADRAKA I># A Kùatriya king of ancient Bhàrata. He was born of the partial spirit of the demon Krodhava÷a. øloka 59, Chapter 67, âdi Parva).

#<MADRAKA II># Soldiers of the country of Madra were called Madrakas. Madrakas were included in the Kaurava army. (øloka 7, Chapter 51, Bhãùma Parva).

#<MADRAKALAðGA># A place of habitation of ancient India. (øloka 42, Chapter 9, Bhãùma Parva).

#<MâDRAVATä I># Wife of Parãkùit, son of Abhimanyu. She was the mother of Janamejaya. (øloka 85, Chapter 95, âdi Parva).

#<MâDRAVATä II># Another name for Màdrã, wife of Pàõóu. (øloka 56, Chapter 52, Sabhà Parva).

#<MâDREYAJâðGALA># A place of habitation of ancient India. (øloka 39, Chapter 9, Bhãùma Parva).

#<MâDRä># Màdrã who was the second wife of Pàõóu was a daughter of the King of Madra. She was the sister of øalya. Nakula and Sahadeva took birth from Màdrã. Pàõóu expired when he embraced his wife Màdrã. It was because of a curse of the hermit Kindama. Màdrã ended her life in the pyre with her husband. (For further details see under the word PâöôU).

#<MADYA># Wine. There is a story in the seventh Skandha of Devã Bhàgavata showing how Madya happened to be an intoxicant. Once Indra sent out the A÷vinãdevas from Devaloka and banned wine to them. They took refuge in Cyavana a great sage. Cyavana conducted a special Yàga and invited the A÷vinãdevas to partake of the Yaj¤àü÷a. Indra objected to this and Cyavana had to face Indra in a fight. Then Cyavana produced from the sacrificial fire a demon named Mada and he rushed at Indra to kill him. Indra then bowed down before Cyavana and craved for pardon. Cyavana withdrew the demon and tearing him into four pieces put one each in dice, hunting, wine and women. That was how all the four became intoxicating.
     In ancient India there were certain social conventions regarding drinking of alcoholic preparations. All those drinks which were intoxicants were not listed as 'Alcohol'. Wine, honey, toddy, juice of sugarcane, juice of Iruppa and Kuñampuli, and sweet toddy of palm tree were not considered alcohol. Surà (liquor) chiefly meant Paiùñã (liquor made out of rice paste). Drinking of Surà was banned to the three castes, Bràhmaõa, Kùatriya and Vai÷ya. If they drank Surà they had to perform a penance for a year drinking only water or eat long pepper for a year. To be free from the sin of drinking Surà one should wear dress made of animal hair. Even if one drinks water in a pot in which Surà was taken, one should observe Vrata for seven days. (Chapter 173, Agni Puràõa).

#<MAGA (S)># The brahmins residing in the island of øàka are generally called Magas. The Brahmaparva of Bhaviùya Puràõa and the Sàmba Puràõa speak about the Magas thus:
     Sàmba, son of Kçùõa, did severe penance to please Såryadeva and pleased with the unwavering devotion of Sàmba, Sårya gave him a luminous replica of himself for worship. Sàmba constructed a beautiful temple by the side of the Candrabhàgà river and installed the idol there. He then brought from øàkadvãpa the brahmins called Magas for conducting the ceremonies of the temple. All the eighteen families of Maga brahmins came and stayed near the temple at the request of Sàmba.

#<MAGADHA># A famous city of ancient India. Its present name is Ràjagçha. The Puràõas mention many great Kings who had ruled Magadha. Bçhadratha was once King of Magadha. (øloka 30, Chapter 63, âdi Parva) Jayatsena one of the Kàlakeyas was once the King of Magadha. (øloka 48, Chapter 67, âdi Parva). Pàõóu father of the Pàõóavas once attacked Magadha and Dãrgha the then King of Magadha was killed by Pàõóu. (Chapter 112, âdi Parva). While Bçhadratha was ruling Magadha he passed an order that each and every house should worship the demoness Jarà as a house-goddess. (øloka 10, Chapter 13, Sabhà Parva). During the time of the Mahàbhàrata Jaràsandha was the King of Magadha. ørã Kçùõa made Bhãmasena kill Jaràsandha. After his death ørã Kçùõa made Sahadeva brother of Jaràsandha the King of Magadha. (øloka 43, Chapter 24, Sabhà Parva). Bhãmasena conquered this country during his victory march. The people of Magadha offered gifts to Yudhiùñhira at his Ràjasåya. (øloka 18, Chapter 52, Sabhà Parva). The King of Magadha and the people there fought on the side of the Pàõóavas in the great battle. (øloka 2, Chapter 53, Udyoga Parva).

#<MâGADHAS># A particular tribe of people. If the work of Såtas was to drive chariots and the work of Pulkasas to hunt, the work of the Màgadhas was that of an adulator. (Chapter 151, Agni Puràõa). This work of a flatterer was given to them by Brahmà. When the emperor Pçthu was born, Brahmà conducted a Yàga. On the day of sutyà at the place of Somàbhiùava of the Yàga a very intelligent Såta was born. At the same yàga a Màgadha also was born. He was a great scholar. Then the sages told Màgadha and Såta thus: "Praise this king Pçthu, who is the valorous son of Vena. Praising is the fittest work suited to you both. Pçthu deserves praise."
     Then the Såta-Màgadhas placing their hands on their breasts with respect said, "What do we know of the qualities and capabilities of a king just born? His fame is not known. Based on what should we sing praises of him?" Hearing this the sages said that they should praise him for the qualities which he would be possessing in future. The king was pleased to hear that. Såta-Màgadhas started singing eulogistic songs based on the qualities and exploits of a Pçthu to be. Pçthu then appointed Såta as his charioteer and Màgadha as his adulator. From then onwards the Såta family became charioteers and the Màgadha family flatterers. (Chapters 13--70 Aüsa 1, Viùõu Puràõa).

#<MâGADHä># A river which flows through the middle of five mountains. (Sarga 32, Bàla Kàõóa, Vàlmãki Ràmàyaõa).

#<MAGHâ I># A sacred place. If one visits this place one would get the benefit of performing the yaj¤as like Agniùñoma and Atiràtra. (øloka 51, Chapter 84, Vana Parva).

#<MAGHâ II># One of the twentyseven constellations. The importance of this constellation is mentioned in the Mahàbhàrata in several places.
     (i) When the planet Kuja (Mars), during its retrograde motion, comes near the constellation of Maghà many unhappy incidents occur in the world. (øloka 14, Chapter 3, Bhãùma Parva).
     (ii) If Candra stays near Maghà it is an ill omen. (øloka 2, Chapter 17, Bhãùma Parva).
     (iii) If one gives away land in charity on the day of Maghà one will be rich in children and cattle. (øloka 12, Chapter 64, Anu÷àsana Parva).
     (iv) If one gives pudding to the poor on the day of Maghà which comes in the black half of the month of Tulà (October) the Manes will be pleased. (øloka 7, Chapter 88, Anu÷àsana Parva).
     (v) If one worships the Manes on the day of Maghà sitting in the shade of an elephant, the manes will be satisfied. (øloka 8, Chapter 88, Anu÷àsana Parva).
     (vi) If one conducts the obsequial rites and acts of charity on the day of Maghà one would become the most excellent member of the family. (øloka 5. Chapter 89, Anu÷àsana Parva).

#<MâGHA># A Sanskrit poet who lived in the 7th Century A.D. The only work of his which has come to light is øi÷upàlavadha known popularly as Màgha.
     "upamà kàlidàsasya bhàraverarthagauravam / daõóinaþ padalàlityaü màghe santi trayo guõàþ //"
     This is a very famous verse meaning thus: "The simile of Kàlidàsa, the depth of meaning of the words of Bhàravi and the simplicity of language of Daõóin are all present in Màgha". This indicates how great a poet Màgha was.
     From the last part of this Kàvya it can be surmised that Màgha was the son of Dattaka and grandson of Suprabhadeva. Suprabhadeva was the minister of a King called Dharmadeva. Màgha was born in Gujarat. A literary critic named Jacobi fixes the period of Màgha as the 6th century A.D. while others fix it as the 8th century A.D Màgha has made references to the drama 'Nàgànanda' written by Harùa. Harùa was a King during the period 606 to 649 and that is why the period of Màgha is fixed after that period.

#<MâGHA># A month (February). This is so called because it is closely associated with the constellation Maghà. This month is between the months of Pauùa and Phàlguna. Mahàbhàrata makes some statements about the importance of the month of Màgha.
     (i) He who bathes at Prayàga during this month will be free from all sins. (øloka 37, Chapter 25, Anu÷àsana Parva).
     (ii) He who gives gingelly as gift to Brahmins during this month will never go to hell. (øloka 8, Chapter 66, Anu÷àsana Parva).
     (iii) If one takes food only once a day during the whole of this month one will be born very rich in the next birth. (øloka 31, Chapter 106, Anu÷àsana Parva).
     (iv) If one worships ørã Kçùõa fasting on the Dvàda÷ã day of Màgha one will get the benefit of conducting a Ràjasåya yaj¤a. (øloka 5, Chapter 109, Anu÷àsana Parva).
     (v) Bhãùma expressed his desire to Kçùõa to end his life on the aùñamã day falling in the bright fortnight of the month of Màgha. (Anu÷àsana Parva, Chapter 167, øloka 28).

#<MAHâBâHU># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him in the Bhàrata Yuddha. (M.B. Droõa Parva, Chapter 157, Verse 19).

#<MAHâBALA I># Minister of ørãdatta (See under the word ørãdatta).

#<MAHâBALA II># A follower of Lord Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 71).

#<MAHâBALI># See under the word Bali.

#<MAHâBHAUMA># Son of Ariha, a King of the Puru dynasty. He had a son Ayutanàyã by his wife Suyaj¤à. (M.B. âdi Parva, Chapter 95, Verse 19).

#<MAHâBHAYA># A Ràkùasa. He was born to Adharma by his wife Nirçti. Mahàbhaya had two brothers named Bhaya and Mçtyu. (M.B. âdi Parva, Chapter 66, Verse 54).

#<MAHâBHIúAK># A King of the Ikùvàku dynasty. He had another name øantanu. (For further details see under øantanu).

#<MAHâBHOJA># A Yàdava King. (Bhàgavata, 9th Skandha).

#<MAHâCæôâ># A woman follower of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 5).

#<MAHâDâNA># There are sixteen Mahàdànas or "Great gifts". They are: (1) Tulàpuruùadàna, (2) Hiraõyagarbha dàna, (3) Brahmàõóa dàna, (4) Kalpakavçkùadàna, (5) Gosahasradàna, (6) Hiraõyakàmadhenudàna, (7) Hiraõyà÷va dàna, (8) Hiraõyà÷varatha dàna, (9) Hemahastiratha dàna, (10) Pa¤calàïgalakadàna (11) Dhàràdàna, (12) Vi÷vacakradàna (13) Kalpalatà dàna, (14) Saptasàgaraka dàna, (15) Ratnadhenu dàna, (16) Mahàpåtaghaña dàna. (Agni Puràõa, Chapter 210).

#<MAHâDEVA># øiva. (See under øiva).

#<MAHâDHèTI># A King of the Solar dynasty. Bhàgavata, 9th Skandha).

@<[Page 462a]>@

#<MAHâDYUTI># I. A King in ancient India. (M.B. âdi Parva, Chapter 1, Verse 232).

#<MAHâDYUTI II># One of the sons of the Yakùa Maõibhadra by Puõyajanã.

#<MAHâGAðGâ># A holy place. Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 22 says that abstaining from food for a fortnight after a bath in this place will secure admission to Svargaloka.

#<MAHâGAURI># A prominent river in India. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 33).

#<MAHâGONA># A river (Nada) celebrated in the Puràõas. It is also known as "øoõabhadra" and Mahà÷oõa. It is after crossing this river that Kçùõa, Bhãma and Arjuna entered Magadha, the capital of Jaràsandha. (M.B. Sabhà Parva, Chapter 20, Verse 27).

#<MAHâHANU># A nàga born in the family of Takùaka. In Mahàbhàrata, âdi Parva, Chapter 57, Verse 10, we read that this nàga was burnt to death in Janamejaya's 'Sarpasatra'.

#<MAHâHANUS># One of the sons of Vasudeva by Rohiõã. (Matsya Puràõa).

#<MAHâHAYA># A King of the Yayàti dynasty. (Bhàgavata, 9th Skandha).

#<MAHâHRADA># A holy place. One who takes a bath here will never be in misfortune. M.B. Anu÷àsana Parva, Chapter 25, Verse 48 says that one who takes bath here and spends a month fasting with a pure heart will attain salvation.

#<MAHâJâNU># A Bràhmaõa. When Pramadvarà lay bitten by a serpent, this Bràhmaõa came near her with tearful eyes. (See under Pramadvarà).

#<MAHâJAVâ># A woman follower of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 22).

#<MAHâJAYA># One of the two Pàrùadas presented to Subrahmaõya by Vàsuki, the King of serpents. The other one was Jaya. (M.B. øalya Parva. Chapter 45, Verse 52).

#<MAHâJVâLA># A hell. (See under Kàla I).

#<MAHâKADAMBA># A tree standing on the tall peak of Supàr÷va mountain. The Puràõas declare that five big rivers take their sources from the hollow trunk of this big tree. These rivers fall on the top of Supàr÷va mountain and flow through the western side of Ilàvçta. The region around this place to a distance of a hundred yojanas is filled with the fragrant air breathed out by the gods who feed upon the essence of the waters in these rivers. The Devã who lives in this sacred place is called "Dhàre÷varã". (Devã Bhàgavata, 8th Skandha).

#<MAHâKâLA I># A øiva pàrùada. Mahàbhàrata, Sabhà Parva, Chapter 10, Verse 34 mentions that øiva Pàrùadas known as Mahàkàlas flourished in the assembly of Kubera.

#<MAHâKâLA II># A sacred place situated in the øiprà river valley in Ujjain. The øivaliïga installed in this place is called "Mahàkàla." Mahàbhàrata, Vana Parva, Chapter 82, Verse 49 says that those who take a bath in the Koñitãrtha at this place, get the same effect as that of an A÷vamedha yàga.

#<MAHâKAPâLA I># A minister of the Ràkùasa Dåùaõa. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, 23rd Sarga).

#<MAHâKAPâLA II># A Ràkùasa who attacked Ràma and Lakùmaõa at Pa¤cavañã. In Vàlmãki Ràmàyaõa, Araõya Kàõóa, 26th Sarga we read that when Ràma and Lakùmaõa fought with Khara, Dåùaõa and Tri÷iras there were three terrible Ràkùasas named Mahàkapàla, Sthålàkùa and Pramàthin.

#<MAHâKARöI I># A wicked minister of Ambubãca, King of Magadha. There is a reference to him in Mahàbhàrata, âdi Parva, Chapter 203, Verse 19.

#<MAHâKARöä II># A woman follower of Lord Subrahmaõya. (M.B. øalya Parva, Chapter 263 Verse, 26).

#<MAHâKâøA># A particular subcontinent in the øaka island (M.B. Bhãùma Parva, Chapter 11, Verse 25).

#<MAHâKâYâ># A woman follower of Lord Subrahmaõya (M.B. øalya Parva, Chapter 46, Verse, 24).

#<MAHâKRAU¥CA># A montain in the Krau¤ca island (M.B. Bhãùma Parva, Chapter 12, Verse 7).

#<MAHâLAYA># A holy place. Mahàbhàrata, Vana Parva, Chapter 84, Verse 54 mentions that one who observes a fast at this holy place for one month, will be absolved of all sins.

#<MAHâMâLä># A Ràkùasa hero of Ràvaõa's army. He was killed in the battle at Pa¤cavañã between Ràma and Lakùmaõa on one side and Khara, Dåùaõa and Tri÷iras on the other, over the affair of øårpaõakhà. Mahàmàlã appeared on the scene as a commander of Khara's army. (Vàlmãki Ràmàyaõa. Araõya Kàõóa, 26th Sarga).

#<MAHâMANAS># Grandson of Janamejaya, a King of the Aïga dynasty. Mahà÷àla was the son of Janamejaya and Mahàmanas was the son of Mahà÷àla. U÷ãnara was the son of Mahàmanas. (Agni Puràõa, Chapter 277).

#<MAHâMATI># The seventh son of the sage Aïgiras. There is a reference to him in Mahàbhàrata, Vana Parva, Chapter 218, Verse 7.

#<MAHâMERU># The golden coloured peak of Himavàn. The seat of Lord øiva, according to the Puràõas.
     1) %<General features.>% Mahàmeru surpasses even the sun in its dazzling golden brilliance. Devas and Gandharvas attend on it on all sides. It is inaccessible to sinners. There are celestial herbs and serpents at its base. It is Mahàmeru that keeps Heaven in its place by supporting it. The atmosphere there, is always alive with the sweet songs of various kinds of birds. Precious stones are scattered all over its surface. All the 33 crores of gods dwell on the sides of this Mountain. (M.B. âdi Parva, Chapter 17).
     Saptarùis like Vasiùñha rise and fall on Mahàmeru. Mahà Viùõu and Brahmà have their places in Mahàmeru. Viùõu's place is in the east. There is a special place there for the residence of Maharùis. Those who go to Mahàmeru never return. The Sun and Moon go round. Mahàmeru everyday. (M.B. Vana Parva, Chapter 163).
     There are twenty mountains surrounding Mahàmeru. On the eastern side there are two mountains, Jàra and Devakåña. On the western side there are two mountains, Pavamàna and Pàriyàtra. On the southern side are the two mountains, Kailàsa and Karavãra and on the northern side, the two mountains, Tri÷çïga and Makaragiri. Thus Mahàmeru shines like the sun in the midst of eight mountains. In the middle of Mahàmeru is situated Brahmaloka, the abode of Brahmà in a square extending over 10,000 yojanas. This region is of inexpressible splendour. At eight places around this Brahmapurã, are situated the eight posts or abodes of the Aùñadikpàlas, each of the abodes being 25000 yojanas in extent. Thus there are nine Purãs or Cities on the top of Mahàmeru. They are:-- (1) Brahmà's Manovatã in the centre. (2) Due east of it, Indra's Amaràvatã. (3) In the south-east corner, Agni's Tejovatã. (4) On the southern side, Yama's Saüyamanã. (5) In the south west corner, Nirrti's Kçùõà¤jana, (6) On the western side, Varuõa's øraddhàvatã. (7) In the north-west corner, Vàyu's Gandhavatã. (8) On the northern side, Kubera's Mahodaya. (9) In the north cast corner, ä÷àn'as Ya÷ovatã. (Devã Bhàgavata, 8th Skandha).
     2) %<Mahàmeru and Laïkà.>% Ràvaõa's place of abode Laïkà was really a peak of Mahàmeru. (For further details, see the previous history of Laïkà in Para 5 under the word Kubera).
     3) %<How Mahàmeru got its golden colour.>% The Puràõas declare that the sun keeps going round Mahàmeru. Once, while the sun was thus going round, he wished to take a little rest. He asked permission to place the axle of his chariot for a short while on Mahàmeru. The mountain agreed to it. The grateful Sungod (Sårya) blessed Mahàmeru that it would thenceforth have golden colour. Until it received this blessing, Mahàmeru had the colour of ordinary mountains.
     4) %<Other details.>%
     (i) Two daughters named âyati and Niyati were born to Mahàmeru. They were married by Dhàtà and Vidhàtà respectively. (Viùõu Puràõa, Part I, Chapter 10).
     (ii) Vasiùñha had an à÷rama near Mahàmeru. (M.B. âdi Parva. Chapter 99, Verse 6).
     (iii) Mahàmeru attends on Kubera in Kubera's assembly. (M.B. Sabhà Parva, Chapter 12, Verse 73).
     (iv) The extensive Jambå Vçkùa stands on the southern side of Mahàmeru. (M.B. Sabhà Parva, Chapter 38).
     (v) At the time of Emperor Pçthu, the earth was turned into a cow and all living beings obtained all their necessaries by milking her. It was Mahàmeru who stood as milking man on behalf of the mountains. (M.B. Droõa Parva, Chapter 69, Verse 18).
     (vi) In Tripuradahana, it was Mahàmeru which was erected as the flag-staff in øiva's chariot. (M.B. Droõa Parva, Chapter 202, Verse 78).
     (vii) Mahàmeru presented two Pàrùadas named Kà¤cana and Meghamàlã to Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 48).
     (viii) Mahàmeru once presented heaps of gold to Emperor Pçthu. (M.B. øànti Parva, Chapter 59, Verse 1).
     (ix) Mahàmeru is anointed as the King of mountains. (M.B. øànti Parva, Chapter 222, Verse 18).
     (x) Mahàbhàrata, øànti Parva, Chapter 341, Verse 22 says that Vyàsa once stayed on Mahàmeru with his disciples.
     (xi) Sthåla÷iras and Baóavàmukha once performed tapas on Mahameru. (M.B. øànti Parva, Chapter 342, Verse 59).

#<MAHâMUKHA># A warrior of King Jayadratha. Mahà. bhàrata, Vana Parva, Chapter 221, Verse 16 mentions that he was killed by Nakula in the battle which followed the forcible abduction of Pà¤càlã by Jayadratha.

#<MAHâN I># A King of the Påru dynasty. He was the son of Matinàra. (M.B. âdi Parva, Chapter 94, Verse 14).

@<[Page 463b]>@

#<MAHâN II># The son of the Agni Bharata, who was a Prajàpati. Mahàbhàrata, Vana Parva Chapter 219, Verse 8 states that he was a much revered person.

#<MAHâNâDA># A Ràkùasa. In Vàlmãki Ràmàyaõa, Yuddha Kàõóa, we see that he was a Minister and the uncle of Ràvaõa.

#<MAHâNADä I># A river, celebrated in the Puràõas and flowing through the region Utkala (Orissa). Arjuna once took a bath in it. Mahàbhàrata Vana Parva, Chapter 84, Verse 84, states that those who bathe in this river will obtain "Akùayaloka".

#<MAHâNADä II># A river in the øàka island. (M.B. Bhãùma Parva, Chapter 11, Verse 32).

#<MAHâNANDA I># See under Tàraka II.

#<MAHâNANDA II># A King of Madra land. Dama, the son of Nariùyanta killed Mahànanda at the Svayaüvara of Sumanà. (Màrkaõóeya Puràõa, 130. 52).

#<MAHâNANDâ III># A holy place. Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 45, says that those who worship in this place will obtain entry into Nandanavana.

#<MAHâNANDä># A Magadha King who was the son of Nandivardhana. He was the last King of the øi÷unàga dynasty. King Nanda was the son of Mahànandã by a øådra woman. According to Matsya Puràõa, Vàyu Puràõa and Brahmàõóa Puràõa, he ruled the country for 46 years.

#<MAHâPADMA I># The first King of the Nanda dynasty. According to Vàyu Puràõa and Matsya Puràõa, Mahàpadma was the son of Mahànandã, the last King of the øi÷unàga dynasty. He was the son of Mahànandã by a øådra woman. He killed his father and founded the Nanda dynasty.

#<MAHâPADMA II># An elephant in Ghañotkaca's elephant army during the Bhàrata Yuddha. (M.B. Bhãùma Parva, Chapter 60, Verse 51).

#<MAHâPADMA III># One of the Aùñadiggajas. (The eight elephants guarding the eight cardinal points). (M.B. Bhãùma Parva, Chapter 64, Verse 57).

#<MAHâPADMAPURA># An ancient place in the south of the Gaïgà river valley. (M.B. øànti Parva, Chapter 353. Verse 1).

#<MAHâPAGâ># A famous river in ancient India. There is a reference to this river in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 28.

#<MAHâPâRIúADEøVARA># A follower of Lord Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 66).

#<MAHâPâRøVA I># One of the heroic warriors of Ràvaõa. In the battle between Ràma and Ràvaõa, all those warriors were killed. (Agni Puràõa, Chapter 11).

#<MAHâPâRøVA II># A mountain to the north-east of øiva's abode on the top of Mount Kailàsa. There is a reference to this mountain in Mahàbhàrata, Anu÷àsana Parva, Chapter 19, Verse 21.

#<MAHâPRASTHâNIKA PARVA># A subsidiary Parva in Mahàbhàrata which describes the Mahàprasthàna conducted by the Pàõóavas after the Bhàrata Yuddha.

#<MAHâPUMâN># A mountain. (Mahàbhàrata, Bhãùma Parva, Chapter 11, Verse 26).

#<MAHâPURA># A holy place. Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 26 states that if one takes a bath in this place and leads a pure life here for three nights, one will become fearless.

#<MAHâRAUDRA># A Ràkùasa who was the friend of Ghañotkaca. He was killed by Duryodhana at the battle of Kurukùetra. (M.B. Bhãùma Parva, Chapter 91, Verse 20).

#<MAHâRAURAVA(M)># A naraka(hell). (See the section on Naraka under the word Kàla I).

#<MAHâRAVA># A King of the Yadu dynasty. In Mahàbhàrata, âdi Parva, Chapter 218, we read that this Kùatriya King had participated in the festival conducted by Yàdavas at the Raivataka mountain.

#<MAHARLOKA># A world which was believed by the ancient people to be situated one crore yojanas above the "Dhruvapada". Viùõu Puràõa, Part II, Chapter 7 says that it is there that sages like Bhçgu live till the end of Kalpa.

#<MAHâROMâ># A King of the Solar dynasty. He was the son of Kçtiràta and father of Svarõaromà. (Bhàgavata. 9th Skandha).

#<MAHâSâLA># A King of the Aïga dynasty. He was the son of Janamejaya and father of Mahàmanas. (Agni Puràõa, Chapter 277).

#<MAHâøAðKHA I># A crocodile celebrated in the Puràõas. He had a wife named øaïkhinã. The seven children born to øaïkhinã became the Maruts in the Svàrociùa Manvantara. There is a story in Chapter 72, Vàmana Puràõa about these children who became Maruts.
     ètadhvaja, son of Svàrociùa Manu had seven heroic sons. They went to Mahàmeru and began to worship Brahmà for gaining Indra's place. Indra was alarmed. He sent the Apsarà woman Påtanà to the sons of ètadhvaja to obstruct their tapas. There was a river flowing by the side of their à÷rama. ètadhvaja's sons came to the river to take their bath. Just at that time, Påtanà also came there and began to take bath. At her sight, the young men had an involuntary emission of semen. øaïkhinã, wife of the crocodile Mahà÷aïkha swallowed it. The princes whose tapas was interrupted returned to the palace. Påtanà returned to Indra and reported the matter.
     After some years, øaïkhinã happened to be caught in a fisherman's net. The fisherman caught her and informed ètadhvaja's sons about his catch. They took her to the palace and put her in a tank there. In due course øaïkhinã gave birth to seven children. Immediately after that she attained mokùa. The children began to cry for mother's milk, moving about in the water. Then Brahmà appeared to them and told them not to cry and assured them that they would become the Devas of "Vàyu Skandha". He took them up to the sky and put them in Vàyuskandha. These children were the Maruts of the Svàrociùa Manvantara.

#<MAHâøAðKHA II># A Nàga. Bhàgavata, 10th Skandha says that this Nàga revolves along with the sun in the month of Màrga÷ãrùa.

#<MAHâSENA I># Another name for Subrahmaõya. (M.B. Vana Parva, Chapter 225, Verse 27).

#<MAHâSENA II># A prince of Ujjayinã. (See under Aïgàraka I).

#<MAHâøIRAS I># An ancient sage. In Mahàbhàrata. Sabhà Parva, Chapter 4, Verse 10 we find that this sage shone in the assembly of Dharmaputra.

#<MAHâøIRAS II># A Nàga. Mahàbhàrata, Sabhà Parva, Chapter 9 states that this Nàga worships Varuõa in Varuõa's assembly.

#<MAHâøRAMA># A holy place. Mahàbhàrata, Vana Parva, Chapter 84, says that a person who spends a night here observing a fast, would obtain "øubhaloka". One who spends three months like that will become a "Paramasiddha". (M.B. Anu÷àsana Parva, Chapter 25, Verse 17).

#<MAHâøæRA># One of the Asura leaders who fought against Subrahmaõya. (Skanda Puràõa, Asura Kàõóa).

#<MAHâøVA># A King celebrated in the Puràõas. Mahàbhàrata, Sabhà Parva, Chapter 8, Verse 19 says that this King now lives in Yama's assembly.

#<MAHâSVANA># A follower of Subrahmaõya. (M.B. øalya Parva, Chapter 40, Verse 26).

#<MAHâTALA># A section of Pàtàla. The descendants of the serpent Kadrå live here. These serpents are manyheaded and terrible monsters. Chief among them are Kahaka, Takùaka, Suùeõa, Kàliya and others. All these serpents have long and slender bodies, large hoods and are of very cruel nature. Still they are all afraid of Garuóa and so live quietly with their families in Mahàtala. (Devã Bhàgavata, 8th Skandha).

#<MAHâTAPAS># A great sage. Varàha Puràõa states that this sage advised King Suprabha to worship Viùõu.

#<MAHâTEJAS># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 70).

#<MAHATä># Nàrada's Vãõà (Lute). It was this Mahatã which became the lute in the world, as the result of a curse. (See under Nàrada).

#<MAHATTARA># One of the five sons of the Agni Pà¤cajanya. (M.B. Vana Parva, Chapter 22, Verse 9).

#<MAHAUJAS I># A King of ancient Bhàrata. The Pàõóavas had invited this King to take part in the great battle. (øloka 22, Chapter 4, Udyoga Parva).

#<MAHAUJAS II># A dynasty of Kùatriyas. King Varayu was born in this dynasty. (øloka 15, Chapter 74, Udyoga Parva).

#<MAHâVEGâ># A woman follower of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 16).

#<MAHâVäRA I># A son of Priyavrata. Svàyambhuva Manu had two famous sons named Priyavrata and Uttànapàda. Of them, Priyavrata married Suråpà and Barhiùmatã, the two beautiful and virtuous daughters of Vi÷vakarma Prajàpati. By his first wife Suråpà, Priyavrata had ten sons, namely, Agnãdhra, Idhmajihva, Yaj¤abàhu, Mahàvãra, Rukma÷ukra, Ghçtapçùñha, Savana, Medhàtithi, Vãtihotra and Kavi. The youngest of his children was a daughter named ærjjasvatã. (Devã Bhàgavata, 8th Skandha).

#<MAHâVäRA II># Mahàbhàrata, âdi Parva, Chapter 67, Verse 68, refers to a Mahàvãra, who was the re-birth of the Asura Krodhava÷a.

#<MAHâYAøAS># A woman follower of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 28).

#<MAHENDRA I># Father of the princess Pàñalã. (See under Pàñalãputra).

#<MAHENDRA II># One of the holy mountains. This mountain has great Puràõic importance.
     (1) After slaughtering the Kùatriyas to extinction sage Para÷uràma made Mahendra his place of abode. (øloka 53, Chapter 129, âdi Parva).
     (2) Once Arjuna visited the mountain Mahendra. (øloka 13, Chapter 214, âdi Parva).
     (3) The presiding deity of this mountain sits in the court of Kubera worshipping him. (øloka 30, Chapter 10, Sabhà Parva).
     (4) If one bathes in the pond of Ràmatãrtha on the top of this mountain one would get the benefit of performing an A÷vamedhayàga. (øloka 16, Chapter 85, Vana Parva).
     (5) Brahmà once went to this mountain and conducted a yàga there. (øloka 22, Chapter 87, Vana Parva).
     (6) Yudhiùñhira during his pilgrimage visited this mountain. (øloka 30, Chapter 114, Vana Parva).
     (7) Para÷uràma gave a dar÷ana (Interview) to Yudhiùñhira on a Caturda÷ã day on this mountain. (øloka 16, Chapter 117, Vana Parva).
     (8) Hanåmàn when he was going in search of Sãtà visited this mountain also along with the other monkeys. (Sundara Kàõóa, Vàlmãki Ràmàyaõa).

#<MAHENDRAVIKRAMAVARMâ># A Sanskrit instructor in histrionics who lived in the 7th century A.D. He was a Pallava King and ruled his country during the period 600 to 630 A.D. He is the author of the drama Mattavilàsa. Many verses from Mattavilàsa have been quoted later in many other books. Kà¤cã was the capital of Vikramavarmà.

#<MAHEøA># An incarnation of øiva. When once Vetàla, his gatekeeper was born on earth, øiva and Pàrvatã incarnated as Mahe÷a and øàradà on earth. (øatarudra Saühità, øiva Puràõa).

#<MAHEøVARA># Another name of øiva.

#<MâHEøVARAPURA># A holy place. If one worships øaïkara (øiva) at this place, all desires would be fulfilled. (øloka 129, Chapter 84, Vana Parva).

#<MâHEøVARäDHâRâ># A holy place. He who visits this place would have to his credit the benefit of doing an A÷vamedhayaj¤a. (øloka 117, Chapter 84, Vana Parva).

#<MâHEYA># A place of habitation of ancient India. (øloka 49, Chapter 9, Bhãùma Parva).

#<MAHäDâSA># An àcàrya (Preceptor). He is believed to be the author of "Aitareya Bràhmaõa" and "Aitareya âraõyaka".
     According to Chàndogyopaniùad and Jaiminãya Upaniùad Bràhmaõa, Mahãdàsa lived for 117 years. Although this àcàrya was a victim of diseases he was quite indifferent to the painful sufferings caused by them. (Chàndogyopaniùad 3; 16; 7--Jaiminãya Upaniùad Bràhmaõa, 4; 2; 11).

#<MAHäJIT># A King of Màhiùmatã who lived in Dvàpara Yuga. He was childless and got a son by observing Vrata on the Ekàda÷ã day falling in the bright lunar fortnight in the month of øràvaõa (August). (Uttarakhaõóa, Padma Puràõa).

#<MâHIKA># A place of habitation of ancient India. (øloka 46, Chapter 9, Bhãùma Parva).

#<MAHILâROPYA># See under Pa¤catantra.

#<MAHIMâN># An âditya. Bhàgavata 6th Skandha says that Mahimàn was the son of Bhaga by Siddhi.

#<MAHIMABHAòòA># A Sanskrit critic who lived in India in the 11th century A.D. His chief work was entitled "Vyaktiviveka", a treatise on "Alaïkàra". The book is divided into three parts. He was a scholar in logic also. He was the author of another book "Tattvoktiko÷a".

#<MAHäRATHA># A King who earned great merit by observing Vrata in the month of Vai÷àkha (May). This King gave to those in hell his one day's puõya and all of them were released from hell. Mahãratha was a King who became prosperous by accrued puõya. Ka÷yapa was his guru. The King entrusted the affairs of the state to his ministers and led a very immoral life. The country began to decay day by day and one day Ka÷yapa gave Dharmopade÷a to Mahãratha. The Guru said: "Oh King, your body which was in a state of sinning has attained a state of virtue by your association with me. Those well-versed in the Vedas say that the body is of three different kinds. Firstly there is the one which is evil-natured without either virtue or knowledge. Secondly, there is the virtuous one with good conduct. Thirdly, there is the agonising body which hides both virtue and evil. The body without virtue and salvation is always a body of sins. Your body has now become virtuous by becoming devotional to your guru and attending to my words. You are now fit to do virtuous deeds and I shall now make you enjoy the benefits of Vai÷àkhasnàna (a bath with religious rites in the month of Vai÷àkha (May).
     After that Ka÷yapa made him take the bath and worship with proper Vedic rites in the month of Vai÷àkha. The King became old and died. At once the servants of Kàla (King of Death) came to fetch the soul of Mahãratha. But angels from Mahàviùõu came and thrusting aside the agents of Kàla took charge of the soul of Mahãratha. Nymphs from above sang in praise of the King whose sin had waned because of Vai÷àkhapràtassnàna (early morning bath in the month of Vai÷àkha). The angels from Viùõu carrying the soul of the King to Svarga took him through hell. The King heard the agonising cries of those suffering from different kinds of torture in hell. The King made enquiries and feeling compassionate requested those in charge of the hell to release those there in hell then by accepting a portion of the puõya acquired by him. The angels agreed to that and the King gave away the Puõya he had acquired during one day by observing the Vai÷àkhavrata. At once all those in hell were released from the agony and were sent to heaven. (Vai÷àkhamàhàtmyaprakaraõa, Padma Puràõa, Pàtàlakhaõóa).

#<MAHIúA># An Asura.
     1). %<Birth.>% Long ago there was a famous Asura King named Danu. Two sons named Rambha and Karambha were born to him. Having no issue, they decided to worship Màlavaña yakùa, praying to be blessed with children. They started tapas, Karambha, in the middle of water and Rambha in the middle of Pa¤càgni. Indra was alarmed at their tapas. He took the form of a crocodile and went into the water in which Karambha was standing and caught hold of his feet, pulling him down. Karambha was drowned. The mighty Rambha who was enraged at the death of his brother, decided to cut off his own head and offer it as sacrifice in the fire. He drew his sword and was about to cut off his head, when Agni, the god of fire, appeared before him and stopped him saying:--"Do not kill yourself. Killing another person itself is a sin. Suicide is a more serious sin. Ask for any boon you wish to have; I shall grant it. Do not put an end to your life."
     Then Rambha replied:-- "If you are prepared to grant me a boon, let me have a son who is more brilliant than yourself and who will be the conqueror of all the three worlds. He should not be defeated by Devas or Asuras, and he should be as mighty as the wind, handsome and an expert archer." Agni replied:"You will have such a son by the woman who wins your heart".
     When god Agni had left after saying this, Rambha went to visit Màlayakùa, who was attended to by Yakùas. There, they had a treasure known as Padma and numerous animals like elephants, horses, buffaloes, cows and sheep. Among them was a three-year-old shebuffalo of exceptional charm and Rambha fell in love with her. She was also irresistibly attracted by him. As fate would have it, a sexual union took place between them.
     The she-buffalo became pregnant and Rambha took her with him to his own house in Pàtàla. There, the other Dànavas, his kinsmen who came to know of his connection with the she-buffalo, expelled him from their midst as one who had committed a forbidden act. So he returned to Màlavañayakùa. The pretty shebuffalo accompanied her husband to the holy Yakùamaõóala.
     While they were living there, she gave birth to an attractive buffalo-calf. After that a he-buffalo came across her. But she remained loyal to her Dànava husband who drew his sword and rushed towards the he-buffalo. The terrible beast with his mighty horns attacked Rambha who fell dead on the ground. The widowed Mahiùã (she-buffalo) sought the protection of the Yakùas. They saved her from the Mahiùa (He-buffalo). The disappointed and love-stricken Mahiùa drowned himself in a holy lake and was reborn as a mighty and heroic Asura named Namara. The Mahiùã spent some time under the protection of the Yakùas. When they cremated Rambha's body, she jumped into the funeral pyre and burnt herself to death. At once from the middle of the fire there arose a monstrous being. That terrible monster, armed with a sword drove away the Yakùas and killed all the Mahiùas. Mahiùa who was the son of Rambha alone was spared. He was the Asura named Raktabãja. He defeated all gods like Indra, Rudra, Sårya, Vàyu and others.
     Mahiùàsura became the King of the Asuras. The alarmed Devas (gods) abandoned their posts of honour. All the worlds were plunged in darkness. (Vàmana Puràõa, Chapter 17).
     2) %<Mahiùàsura's Reign.>% Mahiùàsura who was intoxicated with pride on account of the boon he had received, became the undisputed and sole emperor of the three worlds. He formed a strong council of Ministers. Cikùura who was puffed with pride and an expert in military Science, was installed as War-Minister and Tàmra, the gifted economist as Finance Minister. The Prime Minister was Asilomà. Bióàla was Foreign Minister. Udarka became Military Commander. Bàùkala, Trinetra and Kàlabandhaka were assigned the posts of Members of the Executive Council. øukràcàrya was the Education Minister. Mahiùa strengthened his army. The State Treasury overflowed with wealth. Kings of the neighbouring states paid tribute and bowed their heads to him. The Bràhmaõas offered the share of yaj¤a to Mahiùàsura and prostrated before him. (Devã Bhàgavata, 5th Skandha).
     3) %<Outbreak of War.>% After strengthening his position as Emperor of the world, Mahiùa contemplated the conquest of Heaven. He sent a messenger to Indra. The messenger ordered Indra to surrender to Mahiùàsura. Indra answered with utter contempt to the messenger and his master Mahiùa. The messenger returned and reported the matter to Mahiùàsura who began to tremble with anger.
     Although Indra sent away the messenger with scorn, he had no peace of mind. He called together the Devas and discussed what was to be done. They decided to declare war on Mahiùàsura. Brahmà and Indra, accompanied by the other Devas set out to Kailàsa. From there, taking Parama÷iva with them, they proceeded to Vaikuõñha. On arrival there, they offered prayers to Mahàviùõu who appeared before them. They submitted to him their grievances and sufferings under the rule of Mahiùàsura. After deep deliberations, Mahàviùõu supported the proposal for war. Thus the war between Devas and Asuras started.
     4) %<Devàsura Yuddha.>% It was a dreadful war. Mahiùa himself appeared on the scene of battle. He struck at Indra with his mighty club. Before he received the blow, Indra broke the club with his Thunderbolt. The Asura named Andhaka encountered Mahàviùõu. The five arrows of that Asura were broken to pieces by Mahàviùõu in the sky itself. Then they started a terrible fight with various weapons such as sword, spear, axe, arrow, discus etc. It lasted for about 50 days without a break. Bàùkala fought against Indra, Mahiùa against Rudra, Trinetra against Yamadharma, Mahàhanu against ørãda, and Asilomà against Pracetas. In the course of the battle, Andhaka, struck a blow at Garuóa with his cudgel. Garuóa, the vehicle of Viùõu was stunned by the blow, but Viùõu restored his energy by stroking him gently with his right hand. After that he took up his bow øàrïga and tried to kill Andhaka with a shower of arrows. But the Daitya warrior countered all of them with 50 arrows which he shot at Viùõu. Viùõu smashed all of them and sent his destructive weapon "Sudar÷ana Cakra" against Andhaka. Without the slightest fear, Andhaka stopped it with his own Cakra weapon and kept Viùõu's weapon at bay and shouted in triumph. Finding that Viùõu's weapon had failed and hearing the scornful shout of Andhaka, the Devas were filled with panic. At this critical moment, Viùõu took up his club "Kaumodakã" and rushed into the midst of the Asuras and struck Andhaka with it. Under the blow, the Asura hero reeled and fell down unconscious. At his fall, Mahiùa himself rushed forward to Viùõu with a terrible roar. Then there ensued a bitter fight between Viùõu and Mahiùa. Each began a shower of arrows on the other. But not a single arrow injured either. In the thick of the battle Viùõu struck a blow on Mahiùa's head and he dropped down unconscious. But ere long the Dànava rose up and taking up his iron pestle aimed a mighty blow at Viùõu's head and brought it down with deadly effect Under the blow, even Viùõu fell unconscious on Garuóa's back. Viùõu's condition made Garuóa withdraw from the scene of battle temporarily, with Viùõu on his back. Indra and the other gods began to cry aloud. øiva, who saw this desperate plight of the Devas, at once came to the battlefield, carrying his trident, ready to fight against Mahiùa. When he tried to pierce the Asura's chest with his trident, the latter thwarted the blow with his own lance and aimed it at øiva's breast. Although it actually hit him, øiva disregarded it and gave another thrust to Mahiùa with his trident. By this time Mahàviùõu had recovered from his swoon. At once he returned to the field of battle and joined øiva in his attack on Mahiùa. When Mahiùa saw that both øiva and Viùõu were launching a combined attack against him, in his wild fury he assumed his own buffalo form and lifting up his tail and shaking his head rushed towards his mighty adversaries. With his terrible horns he lifted up mountain peaks and hurled them at the enemy. But the Deva leaders stopped them with their shower of arrows. Viùõu sent his Cakra against him and it made the Asura chief drop down senseless. But he soon recovered and rushed forward to renew his attack with a terrible roar. Viùõu then sounded his divine conch "Pà¤cajanya" and drowned the sound of his roar. Just as the roaring of the asura frightened the Devas, the sound of Pà¤cajanya struck terror in the minds of the Asuras.
     5) %<Mahiùa's Death.>% The Asuras were terrified at the sound of Pà¤cajanya. In order to encourage them, Mahiùa assumed the form of a lion and rushed into the midst of the army of Devas roaring. Even the Trimårtis were alarmed for a short while when they saw the fierce beast advancing through their battlearray killing and mauling hundreds of the Devas on either side. Mahàviùõu at once sent his weapon Cakra against the lion. The lion was reduced to ashes by it, but Mahiùa rose up again in the form of a buffalo and rushed forward. He gave a severe cut on Mahàviùõu's chest with his long and powerful horn. Mahàviùõu started fleeing to Vaikuõñha. At the sight of this, øiva concluded that Mahiùa was proof against killing and so he also fled to Kailàsa riding on his bull. When Viùõu and øiva took to their heels, Brahmà also flew to Satyaloka, riding on this swan. Although the leaders left the field, the rest of the Devas under the leadership of Indra, encountered Mahiùa again. Indra drew his Vajra. The Aùñadikpàlakas assisted him. The battle raged fiercely again. The Devas began to flee for life. Taking this opportunity, Mahiùàsura forced his way into Heaven. He planted his Daitya flag highly. He drove out all the remaining Devas. In this way the Asuras took possession of Devaloka. The Devas took shelter on the tops of mountains.
     Several centuries passed. The Devas assembled and prayed to Brahmà. He took them again to Vaikuõñha. øiva also arrived there. The Devas submitted their grievances to Viùõu. They prayed to him to devise some method by which Mahiùa could be killed. Brahmà had given him a boon that no Man was capable of killing him.
     Mahàviùõu said to them:--"By Virtue of the boon, Mahiùa could be killed only by a woman. If we can create a woman who is part of the Devas with their power and glory, we could kill him with her help. So let us try to create such a mighty woman, concentrating all our powers on her. After her creation, we must give her all our weapons."
     As soon as Mahàviùõu spoke these words, a figure with dazzling effulgence issued forth from Brahmà's face. Both Viùõu and øiva were amazed at the sight of this figure radiating beams of light which were partly cool and partly warm. Similar figures, embodying the peculiar powers and qualities of Viùõu, øiva, Indra, Kubera, Varuõa and all other gods, emanated from them. In a moment all these figures merged into a single figure and transformed themselves into a single woman with celestial beauty and having eighteen arms. This woman of exquisite beauty combining all the powers and glories of all the Devas was Devã herself. The devas supplied her with jewels and ornaments and gorgeous clothes. Decked in all glory and with fascinating beauty, riding on a lion. she took her stand at the entrance of Devaloka and challenged Mahiùa. At the very first sight of Devã, Mahiùa fell in love with her. She declared she would become the wife of the person who could defeat her in battle.
     So Mahiùa made up his mind to defeat her in a fight. It was a terrible battle. All the Ministers of Mahiùa, like Bàùkala, Durmukha, Tàmra, Cikùura, Asilomà and Bióàla were slain. At last Mahiùa himself appeared on the scene to fight with Devã. Mahiùa started with a shower of arrows and Devã countered them all with her own arrows. In the end she attacked him with Viùõu Cakra. The Cakra cut off his throat and he dropped down dead. The devas raised a thunderous shout of joy and triumph. (Devã Bhàgavata, 5th Skandha).

#<MAHIúADâ># A woman follower of Lord Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 28).

#<MAHIúAKA># (MâHIúAKA): A special tribe. They were once Kùatriyas but they became øådras by their evil mode of living. (ølokas 22, 23, Chapter 33, Anu÷àsana Parva). Arjuna during his victory march conquered this tribe in the south. (Chapter 83, A÷vamedha Parva).

#<MAHIúAKA (M)># The name given by the Ancient people to modern Mysore. (M.B. Bhãùma Parva, Chapter 9, Verse 59).

#<MAHIúâKúA># An Asura who came into conflict with Subrahmaõya. (Skanda Puràõa).

#<MAHIúâNANâ># A follower of Subrahmaõya. (øloka 25, Chapter 46, øalya Parva).

#<MAHIúMâN I># A King of the Hehaya royal family. It was this King who constructed on the banks of the river Narmadà, Màhiùmatã, the capital city of Kàrtavãryàrjuna. It got the name of Màhiùmatã because it was constructed by Mahiùmàn (Chapter 2, Brahmàõóa Puràõa).

#<MAHIúMâN II># A King of the Vçùõi dynasty. He was the son of a King called Kuõi. (Kuõi is called Kunti in some of the Puràõas). Kuõi had three other sons named Sabhàjit, Bhadrasena and Durdama. (9th Skandha, Bhàgavata).

#<MAHIúMATä># Sixth daughter of Aïgiras. Mahiùmatã was known as Anumatã also. (øloka 6, Chapter 218, Vana Parva).

#<MâHIúMATä># An ancient city on the banks of river Narmadà. There is reference to this place in many places in the Puràõas and a few of them are given below:
     (i) King Nãla was reigning in a country with Màhiùmatã as its capital. Sahadeva, one of the Pàõóavas during his victorious march to the south conquered this country. (Chapter 31, Sabhà Parva).
     (ii) Da÷à÷va, tenth son of Ikùvàku, had made this city his capital. (øloka 6, Chapter 2, Anu÷àsana Parva).
     (iii) Kàrtavãryàrjuna who had made Màhiùmatã the capital of his kingdom had subdued many kings. (øloka 3, Chapter 152, Anu÷àsana Parva). (See under Kàrtavãryàrjuna.)

#<MAHODARA I># A serpent born to Ka÷yapa of his wife Kadrå. (øloka 16, Chapter 35, âdi Parva).

#<MAHODARA II># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him in the great battle. (øloka 19, Chapter 157, Droõa Parva).

#<MAHODARA III># An ancient sage. (See under Kapàlamocana).

#<MAHODARA IV># An army chief of Ràvaõa. (Uttara Ràmàyaõa).

#<MAHODARA V># A friend of Ghañotkaca son of Bhãma. When Ghañotkaca started for Pràgjyotiùapura to conquer Kàmakañaïkaña, Mahodara also followed him. (Skanda Puràõa).

#<MAHODARA VI># One of the sons of Ràvaõa. In the Ràma-Ràvaõa battle Mahodara fought first with Aïgada and later in a combat with the monkey soldier Nãla, he was killed. (Sargas 70, 81, Yuddha Kàõóa, Vàlmãki Ràmàyaõa).

#<MAHODARA VII># The minister of Sumàlã, grandfather (maternal), of Ràvaõa. In the Ràma-Ràvaõa battle Mahodara accompanied Sumàlã when he came to help Ràvaõa. (Uttara Kàõóa, Vàlmãki Ràmàyaõa).

#<MAHODARA VIII># One of the sons of Vi÷ravas born of his wife Puùpotkatà. Hanåmàn killed this demon in the Ràma-Ràvaõa battle. (Yuddha Kàõóa, Chapter 70, Verse 66, Vàlmãki Ràmàyaõa).

#<MAHODARYA># A King who is worthy of being thought of every morning. (øloka 55, Chapter 155, Anu÷àsana Parva).

#<MAHODAYA># One of the sons of Vasiùñha. Once Tri÷aïku, King of Ayodhyà, conducted a yàga with Vi÷vàmitra as ètvik and for that yàga Vi÷vàmitra invited Vasiùñha and his son Mahodaya also. But Mahodaya refused to respond to the invitation and sent a message picturing both Vi÷vàmitra and Tri÷aïku as Caõóàlas. Enraged at this insulting message Vi÷vàmitra cursed Mahodaya to become øådra. (Verses 20-21, Bàla Kàõóa, Chapter 59, Vàlmãki Ràmàyaõa).

#<MAHODAYAPURä># The capital city of Kubera. This is called Alakàpurã also. (8th Skandha, Devã Bhàgavata).

#<MAHOTTHA># A Janapada of Puràõic fame in Bhàrata. The chief of this place, Akro÷a was conquered by Nakula during his victory march. (øloka 6, Chapter 32, Sabhà Parva.

#<MAINâKA I>#
     1) %<General information.>% A mountain. This mountain was the son of Himavàn and father of Krau¤ca. (øloka 13, Chapter 18, Harivaü÷a).
     2) %<How the mountain helped Hanåmàn.>% There is an unbreakable tie between Mainàka and the Kings of Ikùvàku family. There is a story in Brahmàõóa Puràõa that the sàgara (ocean) was constructed by the sixty thousand sons of the King Sagara of Ikùvàku family. This sàgara once gave refuge to Mainàka and brought it up. There is a reason for that:-In the early yugas mountains had wings and they used to fly and drop to the ground as they liked. People used to live in fright always and at the request of the people Indra made the mountains stand in a row and cut off their wings. At that time the god Vàyu (wind) took away his friend Mainàka and put him in the ocean. From that day onwards Mainàka and the ocean developed an intimacy which even death could not wipe off. Hanåmàn was the son of Vàyu, the friend and saviour of Mainàka. It was because of that that Mainàka gave refuge for Hanåmàn on his way to Laïkà. Because the ocean gave refuge to Mainàka after its escape from the sword of Indra and because the ocean (Sàgara) was the creation of the sons of Sagara, a King of the Ikùvàku race, Mainàka felt indebted to Sagara and the entire race to which he belonged. Mainàka thus had great respect for ørã Ràma who belonged to the Ikùvàku race. This was also responsible for Mainàka giving relief to Hanåmàn on his way to Laïkà. (See under Parvata).
     2) %<Other details.>%
     (i) This mountain is situated near the lake Bindusarovara which was to the north of Kailàsa. Bhagãratha did penance to bring Gaïgà to the earth on this mountain. (Chapter 3, Sabhà Parva).
     (ii) Pàõóavas who went to the north crossed the mountain Mainàka and went further. (øloka 1, Chapter 139, Vana Parva).
     (iii) The mountain Mainàka shines with golden peaks. (øloka 44, Chapter 145, Vana Parva).

#<MAINâKA II># A holy place on the west coast on the banks of the river Narmadà. This is also on a mountain. (øloka 11, Chapter 89, Vana Parva).

#<MAINâKA III># Another mountain. (This is in Krau¤cadyãpa. (øloka 18, Chapter 12, Bhãùma Parva).

#<MAINDA># One of the monkeys who helped ørã Ràma in the search for Sãtà. Puràõas give the following information regarding this monkey:
     (i) Mainda lived in a cave in Kiùkindhà. While he was living there Sahadeva one of the Pàõóavas came that way during his victory campaign in Dakùiõa Bhàrata and fought with him. Sahadeva was defeated. But Mainda was pleased with him and gave him many valuable presents and advised him that no difficulties should be put against Dharmaputra achieving his object. (øloka 18, Chapter 31, Sabhà Parva).
     (ii) Mainda was the minister of Sugrãva, King of the monkeys. He was mighty, intelligent, and kind to others. (øloka 23, Chapter 28, Vana Parva).
     (iii) Mainda was one of the leaders who led the monkeys who went in search of Sãtà. (øloka 19, Chapter 283, Vana Parva).
     (iv) In the Ràma-Ràvaõa battle Mainda and others also fainted along with Lakùmaõa and others. It was only when they washed their faces with the water given by Kubera that they could see things clearly.
     (v) Mainda was the son of A vinãdevas. (10th Skandha, Bhàgavata).

#<MAITRA I># A demon tribe. Once a sage named Loma÷a persuaded Dharmaputra to attack this tribe.

#<MAITRA II># An auspicious time (Muhårta). ørã Kçùõa started on his historic journey to Hastinàpura at Maitramuhårta. (øloka 6, Chapter 83, Udyoga Parva).

@<[Page 469a]>@

#<MAITRA III># A constellation. Kçtavarmà joined the Kaurava side on the day of this constellation. (øloka 14, Chapter 35, øalya Parva).

#<MAITRâVARUöA># Another name for Vasiùñha. Agastya also is known by this name. Because they were born as the sons of Mitra and Varuõa they got this name. How they came to be reborn as the sons of Mitràvaruõas is told in Devã Bhàgavata.
     There was once a celebrated emperor named Nimi in the Ikùvàku line of Kings. Nimi was the twelfth son of Ikùvàku. The agrahàra found near the à÷rama of Gautama Maharùi, called Jayantapura was constructed by Nimi. Once Nimi decided to perform a big yàga and after taking the consent of his father made preparations for the same. He invited such great sages as Bhçgu, Aïgiras, Vàmadeva, Pulastya, Pulaha and ècãka. He then went to their family preceptor Vasiùñha and requested him to be the chief priest. But Vasiùñha had already promised Indra to conduct a yàga for him and so advised Nimi to postpone his yàga to a later date. But Nimi was unwilling to postpone his yàga and so he performed it with Gautama Maharùi as the chief priest. It took five hundred years for Nimi to complete the yàga. After five hundred years Vasiùñha after completing the yàga of Indra came to see Nimi and found that he had already conducted the yàga without him. Vasiùñha was angry and he cursed Nimi saying that Nimi would become bodiless. But powerful Nimi cursed Vasiùñha also and separated his soul from his body.
     Griefstricken, Vasiùñha went to Brahmà and complained to him. Brahmà said, "Oh son, you go and merge with the brilliance of Mitràvaruõas and stay there. After some time you will be able to be born without being in a womb; you will then have a memory of the past and you will be very learned and will be worshipped by all".
     Vasiùñha was pleased to hear that and he circumambulated Brahmà and prostrated before him and then went to the à÷rama of Mitràvaruõas. He then abandoned his body there and merged with the brilliance of Mitràvaruõas. One day Urva÷ã with her companions came to the à÷rama of Mitràvaruõas and attracted by her charm they spent a night with her. Their semen at one time fell into a jar nearby and from it were born two people, Agastya and Vasiùñha, (Skandha 6, Devã Bhàgavata).

#<MAITREYA># A sage of great brilliance of ancient India.
     1) %<Genealogy.>% Descending in order from Viùõu:-Brahmà--Atri--Candra--Budha--Puråravas--âyus--Anenas--Pratikùatra--Sç¤jaya--Jaya--Vijaya--Kçti--Harya÷va--Sahadeva--Nadãna--Jayasena--Saïkçti--Kùatradharmà--Sumagotra--øala--ârùñiùena--Ko÷a--Dãrghatapas--Dhanvantari--Ketumàn--Bhãmaratha--Divodàsa--Maitreya.
     Somapa was born as the son of Maitreya.
     2) %<Other details.>%
     (i) Once Maitreya went to Hastinàpura and told Duryodhana that he should behave kindly to the Pàõóavas. Duryodhana who did not much relish the advice sat tapping on his thighs with his hands, not seriously attending to the sage. Maitreya was displeased at the discourtesy and cursed that Bhãma would one day break Duryodhana's thighs. (See under Duryodhana).
     (ii) Maitreya was a courtier of Yudhiùñhira. (øloka 10, Chapter 4, Sabhà Parva).
     (iii) Maitreya was one among the sages who visited Bhãùma while he was lying on his bed of arrows. (øloka 6, Chapter 43, øànti Parva).
     (iv) Once he discussed with Vyàsa topics on Dharma. (Chapter 120, Anu÷àsana Parva).
     (v) When Srã Kçùõa died, the spiritualistic ideology of Dharmaputra became more dominant and he approached Vidura for Dharmopade÷a. Vidura sent him to Maitreya. Dharmaputra went to the â÷rama of Maitreya on the banks of the river Gaïgà and after paying respects to him accepted Dharmopade÷a (Instruction in law, duty and morals) from him. (3rd Skandha, Bhàgavata).

#<MAITREYä># Wife of the sage Yàj¤avalkya. She was one of the most learned and virtuous women in ancient India. There are innumerable references to her in the Puràõas. (For details about her splendour see under Candràïgada).

#<MAITRä># Daughter of Dakùa. Thirteen daughters of Dakùa were married to Dharmadeva. Maitrã was one of them. Maitrã bore a son named Abhaya to Dharmadeva. (4th Skandha, Bhàgavata).

#<MAJJANA># A soldier of Subrahmaõya. (øloka 70, Chapter 45, øalya Parva).

#<MâKANDä># A city of the King Drupada. This city was on the banks of the river Gaïgà. (øloka 73, Chapter 137. âdi Parva). See under KAPAòABHIKúU.

#<MAKARADAýúòRâ># A prostitute of Mathurà, the birth place of ørã Kçùõa. The story of this woman who had made prostitution and cheating her aim in life was told to Vàsavadattà wife of Udayana by Vasantaka. The curbing of the arrogance of Makaradaüùñrà by a poor brahmin of name Lohajaïgha with the help of Vibhãùaõa, emperor of the demons, is the theme of the story.
     Makaradaüùñrà had a daughter named Råpiõikà. The mother tried to make the daughter also a prostitute. Once Råpiõikà went to a far-off temple for worship as instructed by her mother. There she met a poor brahmin named Lohajaïgha and Råpiõikà was attracted to him by his handsome features. She sent word through her maid requesting Lohajaïgha to come to her house. Råpiõikà came back and waited for her lover to come. After some time Lohajaïgha came. Makaradaüùñrà scrutinised the new-comer with suspicion but Råpiõikà took him to her bed-room. Both of them remained there making love. Makaradaüùñrà finding her daughter going against the principles of a prostitute called her to her side and said: "Dear daughter, why do you keep this poor brahmin? Is this the duty of a prostitute? Love and prostitution never go together. We are like dusk. The twilight of love remains for a few seconds only. So do send away this brahmin who has no money."
     Råpiõikà discarded the advice of her mother and Makaradaüùñrà felt annoyed. She decided to send out Lohajaïgha somehow. One day a prince came that way and Makaradaüùñrà enticed him to her house and requested the prince to accept Råpiõikà and send Lohajaïgha out of her house.
     The prince accepted the request of the mother-prostitute. At that time Råpiõikà had gone to the temple and Lohajaïgha for a walk. After some time Lohajaïgha came as usual and entered the house. and Makaradaüùñrà introduced Lohajaïgha to the prince. At once the servants of the prince beat Lohajaïgha and carrying him away out of the house put him in an excrement pit. Lohajaïgha somehow escaped from there and ran away. He was sorry to part with his love and he went on a pilgrimage. He walked for a long distance in the hot sun and feeling tired searched for a shady place to take some rest. Then he saw the carcass of an elephant. Jackals entering through the buttocks had eaten all flesh and the animal lay hollow inside with the skin in tact on the skeleton. Lohajaïgha entered the inside of the elephant and slept there. That night it rained heavily and the hole at the buttocks contracted with little space for Lohajaïgha to get out. The rains continued, the water-level in the river Gaïgà rose and soon the carcass of the elephant was carried away to the river and it gradually reached the ocean. At that time a great kite taking it to be flesh for food drew it up and took it to the other side of the ocean. When it pecked it open it found a man inside and frightened left it there and flew away. By this time Lohajaïgha awoke from his slumber and while he was looking around him in surprise he saw two demons approaching him. The demons thought he had come to the place crossing the ocean like ørã Ràma to bring disaster to them and so they immediately ran up to Vibhãùaõa and told him of the incident. Vibhãùaõa asked his servants to bring Lohajaïgha before him and when he was brought before him enquired very politely who he was and why he had come there and how he had come. In reply to the enquiries Lohajaïgha said thus: "I am a brahmin from Mathurà. I did penance to please Viùõu to get relief from my poverty and one day Viùõu appeared before me in person and said, 'Go to my devotee Vibhãùaõa, and he will give you enough wealth to live happily'. It was in a dream and when I awoke I found myself on this shore. I do not know how it all happened."
     Vibþãùaõa was immensely pleased to hear the story of Lohajaïgha and gave him immense wealth including many precious diamonds, golden replica of the emblem of Viùõu consisting of øaïkha, Cakra, Gadà and Padma and a small kite from the mountain of Svarõamåla. Accepting all these Lohajaïgha flew on the back of the kite back to Mathurà and alighted at a deserted place there. Keeping all his valuable articles in a secret place he took one diamond and selling it acquired some cash and with that purchased some ornamental dress for himself. At dusk he dressed himself and holding the emblem of Viùõu flew on the back of the kite to the house of Råpiõikà and addressing Råpiõikà in private said, "I am Viùõu. I have come to you for a union because you are virtuous". Hearing that Råpiõikà respectully surrendered herself to him. Before dawn Lohajaïgha left the house and flew back to the deserted place. Råpiõikà felt herself to be a goddess and did not speak to anybody in the morning. The mother was perplexed to find her daughter observing a vow of silence and questioned her. Råpiõikà then told her mother all that had happened on the previous night. Makaradaüùñrà wanted to confirm the story of her daughter and so she kept awake that night to see what took place. She found Lohajaïgha arriving as Viùõu on the back of Garuóa and fully believing him to be Mahàviùõu was overjoyed at the fortune of her daughter and running to her the next morning said "Oh, dear daughter, by the grace of ørã Nàràyaõa you have become a goddess. How fortunate am I? You should do one thing for me. You must send me to heaven with this body of mine along with your husbandgod."
     Råpiõikà agreed to do so. That night she told the fake Viùõu the desire of her mother. Then Lohajaïgha said: "Your mother who is a great sinner is not eligible to go to Svarga in her present state. Day after tomorrow on the Dvàda÷ã day the gates of heaven will open. Early morning on that day the goblins of øiva would enter Svarga. I shall then try to send your mother along with them. But your mother should then appear as a goblin. The hair on the head should be shaved at five places and the remaining hair locked to form five tufts of hair. She should wear a garland of bones and the body should be painted black on one side with charcoal and red on the other side with saffron. The painting should be in oil and she should not wear any clothes. This would make her appear like a goblin of Mahe÷vara (øiva) and then there will be no difficulty for me to allow her to enter Svarga.
     Lohajaïgha left the place early in the morning and Råpiõikà told her mother all that her husband told her. Makaradaüùñrà dressed herself as instructed by Lohajaïgha and awaited the arrival of the fake Mahàviùõu. Lohajaïgha came at night and Råpiõikà showed him her mother dressed as desired by her husband. Lohajaïgha took Makaradaüùñrà on the back of his kite and flew up. As he rose high he saw a tall flagstaff of a temple nearby. It had a wheel on its top. Lohajaïgha placed her on the wheel and said, "Do sit here for a while. I shall soon come back to you and bless you". To the people assembled in the temple he spoke from the air, "Citizens, today the goddess 'Màrã', destroyer of everything, will fall on you. If you want to avoid that, remain in this temple and worship Viùõu".
     People were frightened when they heard the warning from air and all remained in the temple chanting prayers and reciting devotional songs about Viùõu. Makaradaüùñrà sat there for a while dreaming about the happiness in store for her in Svarga and awaiting her daughter's husband to come and take her. But Lohajaïgha had come to the temple in an ordinary dress and was with the crowd in the temple. Time dragged on and it became midnight and Makaradaüùñrà sitting on the wheel of the flagstaff felt uneasy. She could not sit there any longer and she cried aloud, "Oh, I am falling". People mistook her for Màrã and cried back, "Oh, goddess, do not fall". It became morning and in the sunlight they saw a figure sitting on the top of the flagstaff and were surprised. The King was informed and he came to the temple and so also all people from the place. When the people on scrutinising the figure knew it was Makaradaüùñrà, they all clapped their hands laughing loudly. Hearing the news Råpiõikà also came to the temple and she somehow got her mother down from the flagstaff. The King then made the prostitute tell her story and when it was finished he declared thus: "Who has thus played fraud on this prostitute who had throughout her life cheated other people? If he comes before me now I will give him my crown and Kingdom". Hearing that Lohajaïgha appeared before the King and confessed that he had done the mischief. He then narrated his story to the king and placed before the king the golden Seal of Visnu's emblem which Vibhãùaõa had given him. The king as per his promise gave Lohajaïgha his kingdom and Råpiõikà once more became his. The arrogance of Makaradaüùñçà was thus curbed. (Kathàmukhalambaka, Kathàsaritsàgara).

#<MAKARAGIRI># A mountain near Mahàmeru. Mahàmeru is two thousand yojanas long and six hundred yojanas high and stands in the midst of eight mountains two on each of the four sides. Makaragiri and Tri÷çïga are on the north side. On the east are Jañhara and Devakåña, on the south are Kailàsa and Karavãra and on the west are Pavamàna and Pàriyàtra. (8th Skandha, Devã Bhàgavata).

#<MAKARâKúA># Son of the demon Khara. In the epic battle between Ràma and Ràvaõa after the death of Kumbha and Nikumbha the most prominent fighter who entered the battle-field on the side of Ràvaõa was Makaràkùa. He gave a great fight to Ràma but was in the end killed by him. (Sarga 79, Yuddha Kàõóa, Vàlmãki Ràmàyaõa).

#<MAKARADHVAJA I># A son of Hanåmàn. He was born to a crocodile living in the ocean as the perspiration drops fell on her from Hanåmàn. (Sàrakàõóa, ânanda Ràmàyaõa).

#<MAKARADHVAJA II># One of the sons of Dhçtaràùñra. He was killed in the great battle by Bhãmasena. (Chapter 92, Droõa Parva).

#<MAKARä># A river of Puràõic fame. (øloka 23, Chapter 9, Bhãùma Parva).

#<MAKúOPETA># A daitya. This daitya whirls round along with an âditya, known as Viùõu in the month of Kàrttika. (November) (12th Skandha, Bhàgavata).

#<MâLA># A place of habitation of ancient India. (øloka 39, Chapter 9, Bhãùma Parva).

#<MALADâ># One of the wives of Sage Atri. (Brahmàõóa Puràõa, Chapter 38 Verses 74-87).

#<MALADA(S)># A community of people who lived in ancient India. From Mahàbhàrata, Droõa Parva, Chapter 27, we learn that they were the partisans of the Kauravas.

#<MALAJA># An ancient town celebrated in the Puràõas. It is also known as "Aïgamalaja". (See under (AðGAMALAJA).

#<MâLATIKâ># A follower of Subrahmaõya. (øloka 4, Chapter 46, øalya Parva).

#<MâLAVâ># A Puràõic river to be remembered. (øloka 25, Chapter 165, Anu÷àsana Parva).

#<MâLAVA># An ancient country on the west coast of India. Mahàbhàrata contains the following statements regarding Màlava:
     (i) The people of Màlava participated in the Ràjasåya of Yudhiùñhira. (øloka 11, Chapter 34, Sabhà Parva).
     (ii) Armed young Kùatriyas of Màlava presented Yudhiùñhira with great wealth. (øloka 15, Chapter 52, Sabhà Parva).
     (iii) Karõa conquered Màlavade÷a. (øloka 20, Chapter 254, Vana Parva).
     (iv) Màlava was one of the prominent and renowned countries of ancient India (øloka 60, Chapter 9, Bhãùma Parva).
     (v) Obeying the order of Bhãùma the people of Màlava attacked Arjuna. (øloka 76, Chapter 59, Bhãùma Parva).
     (vi) ørã Kçùõa once conquered Màlavade÷a. (øloka 16, Chapter 19, Droõa Parva).
     (vii) Para÷uràma exterminated the Kùatriyas of Màlavade÷a. (øloka 11, Chapter 70, Droõa Parva).

#<MâLAVA(S)># The Kùatriyas born to king A÷vapati of his wife Màlavã are known as Màlavas. (øloka 49, Chapter 297, Vana Parva).

#<MâLAVä># The queen of A÷vapati king of Madra. She was the mother of Sàvitrã. A÷vapati begot of Màlavã a hundred sons called Màlavas.
     Yama took to Kàlapurã the soul of Satyavàn who was shortlived. Sàvitrã, wife of Satyavàn, followed Yama. Yama blessed Sàvitrã and said she would have many children and gave life to Satyavàn again. Yama said "Satyavàn will live for four hundred years and you will get a hundred sons of him. Your father A÷vapati also will get a hundred sons of Màlavã and the earth will get the name of Sàvitrã also". Accordingly Màlavã got a hundred sons and they were called Màlavas. (Chapter 297, Vana Parva).

#<MALAYA I># A son of King èùabhadeva belonging to the Priyavrata dynasty. (Bhàgavata, 5th Skandha).

#<MALAYA II># A son of Garuóa (M.B. Sabhà Parva Chapter 99, Verse 14).

#<MâLAYA III># A son of Garuóa. (øloka 14, Chapter 101, Udyoga Parva).

#<MALAYA IV># A mountain in South India. The following pieces of information are gathered about this mountain from the Puràõas:--
     (1) The sovereign deity of this mountain attends on Kubera in Kubera's assembly. (M.B. Sabhà Parva, Chapter 10, Verse 32)
     (2) The Pàõóya and Cola Kings collected Sandal Paste essence from the Malaya and Dardura mountains, filled them in golden pots and presented them to Yudhiùñhira. (M.B. Sabhà Parva, Chapter 52, Verse 33).
     (3) The monkeys who went in search of Sãtà crossed this mountain. (M.B. Vana Parva, Chapter 289, Verse 44).
     (4) Malaya is considered as one of the seven chief mountains of India. (M.B. Bhãùma Parva, Chapter 9, Verse 11)
     (5) Once Mçtyu deity performed tapas on this mountain. (M.B. Droõa Parva, Chapter 54, Verse 26).
     (6) In Tripuradahana, øiva used this mountain as the flagstaff of his chariot. (M.B. Droõa Parva, Chapter 102, Verse 73).

#<MALAYA V># In Mahàbhàrata there is a description of another Malaya Mountain besides the Malaya mountain of South India. When the sage øuka ascended Heaven, he saw a Malaya mountain on the way. The celestial women, Urva÷ã and Vipracitti used to dance there daily. This Malaya is somewhere above Kailàsa. (M.B. øànti Parva, Chapter 332, Verse 21).

#<MALAYADHVAJA># (PâöôYA). In Mahàbhàrata, Karõa Parva, Chapter 20, we read about a Pàõóya King named Malayadhvaja who took part in the Kurukùetra battle and was killed in the fight against A÷vatthàmà.

#<MALAYAPRABHA># A King celebrated in Puràõas. He ruled over Kurukùetra. Once when there was a famine in the land, King Malayaprabha exempted his subjects from all taxes. The greedy ministers did not like it and they advised him against it. The King yielded to the advice of his ministers. On one occasion Malayaprabha's son Induprabha pleaded with his father and told him that he should not oppress his subjects at the instigation of his evil ministers. He added that the King was their "Kalpavçkùa" and the subjects were his "Kàmadhenus." But the King did not heed the advice of his son. He jokingly said that Induprabha was also their "Kalpavçkùa". Stung by this taunt, Induprabha took a solemn oath that he would either become a "Kalpavçkùa" or lay down his life in the attempt. He left the palace at once and began an austere tapas. Indra was pleased and appeared before him. Receiving his blessing, Induprabha returned to his capital and stood there as a "Kalpavçkùa". He fulfilled the desires of the people. A few days later, Indra came to the tree to test Induprabha. He told Induprabha: "Your mission of service is over; now you may come to Heaven". But he insisted that his subjects also should be taken with him to Heaven. Indra was pleased at the devotion and love of Induprabha for his subjects and agreed to take all his subjects also with him. Induprabha gave up the form of the tree and resuming his own shape, accepted "Bodhisattvàcàrya". (Kathàsaritsàgara, øa÷àïkavatã lambaka, 5th Taraïga).

#<MâLEYA(S)># The collective name of the ministers of Vibhiùaõa The four ministers were: Anala, Anila, Hara and Sampàti. (Uttar Kàõóa, Vàlmãki Ràmàyaõa)

#<MâLä># A demon of great valour.
     1) %<Genealogy and birth.>% There were two very brave brothers in the demon tribe named Heti and Praheti. They were inseparable companions of Mahàbali. Praheti was unmarried and spent his time in religious pursuits. Heti married Bhayà sister of Kàla and got a son named Vidyutke÷a. Vidyutke÷a married Sàlakañaïkà daughter of Sandhyà and got a son named Suke÷a Suke÷a married Devavatã, daughter of Gràmaõã, alias Maõimàyà. Devavatã delivered three sons, Màlã Sumàlã and Màlyavàn.
     2) %<Boon to Màlã.>% The three brothers, even while young decided to acquire great strength and started performing penance. When their penance became very fierce Brahmà appeared before them in person and asked them what boon they wanted. They said, 'We must be invincible, we must be destroyers of our enemies, we must have long life, we must become rich and powerful ever remaining friendly with each other". Brahmà granted the boon asked for.
     3) %<Family life.>% After obtaining the boon they went to Vi÷vakarmà and asked him to construct a place of abode for them. Vi÷vakarmà was frightened and he hastened to suggest a beautiful place for them to live. He said, "There is a mountain named Trikåña on the shores of the southern sea. There is a mountain on it called Subala. Its main top grazes the sky. Its four sides have been beautifully chiselled. No birds fly to its top. I have constructed there at the request of Indra a beautiful city surrounded by walls of gold and adorned on all sides with festoons of gold. That city is called Laïkà and you, demon-lords, can stay there. You will get glory and prestige which even Indra could not acquire in his Amaràvatã. If you live in Laïkà with your followers you will be unconquerable".
     The happy demons with their people went to Laïkà. They married the daughters of a Gandharva woman named Narmadà. Màlã married Vasudhà; Sumàlã, Ketumatã; and Màlyavàn, Sundarã. Màlã begot of his wife Vasudhà four sons named Anila, Anala, Hara and Sampàti. Sumàlã got of his wife Ketumatã ten sons named Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühràda, Prakvàtà and Bhàsakarõa and four daughters named Vekà, Puùpotkañà, Kaikasã and Kumbhãnasã.
     4) %<Death.>% The three brothers attacked Devaloka under the leadership of Màlã and a great fight ensued and Màlã died by the discus of Mahàviùõu. (Uttara Ràmàyaõa).

#<MâLINä I># A river which flowed by the side of the à÷rama of Kaõva Muni. The river Cukka which flows through the district of Saharanpur today was the Màlinã of old. Some believe that Màlinã starts from the Himàlayas. øakuntalà was born on the shores of this river. (øloka 10, Chapter 72, âdi Parva).

#<MâLINä II># One of the seven mothers of Subrahmaõya. (øloka 10, Chapter 228, Vana Parva).

#<MâLINä III># A demoness. This maiden was sent to serve Vi÷ravas, father of Ràvaõa, by Kubera. Vibhãùaõa was the son born to Vi÷ravas of Màlinã. (øloka 3, Chapter 275, Vana Parva).

#<MâLINä IV># A city of Puràõic fame in the country of Aïga. Jaràsandha gave this city to Karõa. (øloka 6, Chapter 5, Sabhà Parva).

#<MâLINä V># The name of øabarã in her previous birth. (See under øabarã).

#<MâLINä VI># A nymph born to Puùkara of Pramlocà. (Chapter 8, Verse 14, Viràña Parva). King Ruci married this nymph and they got a son named Raucya. The lord of Raucyamanvantara was this Raucya. (Màrkaõóeya Puràõa).

#<MâLINä VII># A brahmin woman of very bad character. Because of her evil deeds she was born as a dog in her next birth. It observed then the øukladvàda÷ã Vrata and so was born again as the nymph Urva÷ã. (2. 7. 24, Skanda Puràõa).

#<MALLARâúòRA># A country in ancient India. The capital of Mallaràùñra was the present city of Ku÷ã. At the time of Mahàbhàrata, this country was ruled by a King named Pàrthiva. There is a statement in the Mahàbhàrata that this King was defeated by Bhãmasena. When the Pàõóavas discussed the countries in which they were to live "incognito", the name of Mallaràùñra was also mentioned. (Mahàbhàrata, Sabhà Parva, Chapter 30, Verse 3; Bhãùma Parva, Chapter 9, Verse 44; Viràña Parva, Chapter 1, Verse 13).

#<MâLYAPIöôAKA># A serpent born in the family of Ka÷yapa. (øloka 13, Chapter 103, Udyoga Parva).

#<MâLYAVâN I># A Pàrùada of øiva. The most intimate friend of Màlyavàn was Puùpadanta.
     1) %<Curse of Màlyavàn.>% Once øiva was telling Pàrvatã a story of the Gandharvas and Puùpadanta heard it as he sat hiding in a place nearby. Pàrvatã got angry and was about to curse when Màlyavàn intervened and recommended for mercy. Pàrvatã got angrier and cursed them both to be born on earth as men. They begged for relief and Pàrvatã said: "In the deep depths of the forest of Vindhya mountains there lives a Yakùa named Supratãka who has been turned into a devil called Kàõabhåti by a curse. Puùpadanta should narrate the story he has now heard to Kàõabhåti and he will then be released from the curse. Kàõabhåti would narrate to Màlyavàn what he has heard from Puùpadanta and Kàõabhåti would then be released from his curse. Màlyavàn should then make public the story he has heard and then he will also be released from the curse". Puùpadanta was born as Vararuci in the city of Kau÷àmbã and Màlyavàn as Guõàóhya in the city of Supratiùñhita. (See under Guõàóhya).
     2) %<Another curse to Màlyavàn.>% By another curse Màlyavàn was born as a spider and Puùpadanta as an elephant in the south of Bhàrata. (See under Puùpadanta)
     3) %<Part in Devàsura battle.>% Released from curses Màlyavàn reached the presence of øiva. It was the time of the Devàsura battle and Màlyavàn fought on the side of the devas. Màlyavàn played a prominent part in the battle. Màlyavàn had to fight against a fierce archer named Kolàhala. Kolàhala sent three arrows one each on the forehead and the two shoulders. Màlyavàn returned the fight with arrows. Then Kolàhala showing his swiftness of hand tormented him with several different weapons. Unmindful of this vehement attack Màlyavàn plucked a hillock and threw it at Kolàhala.
     Then suddenly a fierce figure blazing with fire having nine pairs of hands and feet and three heads looking yellow in colour jumped out of the demon and made Màlyavàn faint by the terrible heat it gave out. Màlyavàn accepted defeat and ran away to the mountain. (Chapter 13, Part 4, Agni Puràõa).

#<MâLYAVâN II># Son of the demon Suke÷a. He was the brother of Màlã and Sumàlã.
     This Màlyavàn was the father of Ràvaõa's mother. They were all living in Pàtàla but when Ràvaõa obtained his boon he sent away Kubera from Laïkà and became the ruler of Laïkà. Màlyavàn and other demons followed Ràvaõa to Laïkà and stayed with him confirming his sovereignty over the place.
     In the Ràma-Ràvaõa battle Sugrãva stole the crown of Ràvaõa and kicked him on his face. Ashamed of the insult Ràvaõa went back to his palace and the first person he saw was Màlyavàn. The old man had come to advise Ràvaõa to give back Sãtà to ørã Ràma. But Ràvaõa did not like the advice and tore to pieces the letter of advice. (For more details see under Màlã).

#<MâLYAVâN III># A mountain. This mountain is situated between the mountains of Meru and Mandara in the country of Ilàvçta. This mountain shines like gold. (Chapter 7, Bhãùma Parva).

#<MâLYAVâN IV># Another mountain near the Himàlayas. The Pàõóavas visited this mountain on their way to the mountain Gandhamàdana from the à÷rama of ârùñiùeõa. (Chapter 153, Vana Parva).

#<MâLYAVâN V># A mountain situated in the country of Kiùkindhà. The fight between Bàli and Sugrãva took place near this mountain. This is on the banks of the river Tuïgabhadrà. Uttara Ràmàyaõa states that the palace of Sugrãva was on the top of this mountain. ørã Ràma stayed on the beautiful peak of this mountain for four months. (øloka 40, Chapter 280, Vana Parva).

#<MâMâðKAM># Màmàïkam was a very important national festival of Kerala. This festival used to be conducted on the sandy beach of Tirunàvàya. It represented the crowning ceremony of the sovereign of Kerala. There used to be a grand assembly of all the artistes of Kerala. There was an exhibition of the arts, trade and commerce of the land attracting a huge crowd of people from different parts of Bhàrata. Scholars believe that the word Màmàïkam is derived from the Sanskrit word "Mahàmaghà". Some say that it was so called because it was conducted on the day of Maghà in the month of Màgha.
     The festival was conducted under the auspices of the supreme power in Malabar. For a long period Perumàls were in power in Malabar and so Màmàïkam was conducted under the control of the Perumàls. The last of the line of Perumàls handed over the right to the then mighty chief, the King of Valluvanàó and for several years Màmàïkam was conducted under his auspices. The foreign traders who came to Malabar, the Mohammadans and the Portuguese, persuaded Sàmåtiri (zamorin) to take control of this festival and with the help of the foreigners Sàmåtiri wrested from the King of Valluvanàó the right of conducting the Màmàïkam. After some time the King. of Valluvanàó made an attempt to get back the right from Sàmåtiri. This enraged Sàmåtiri and there ensued a fight between them resulting in much shedding of blood. An agreement was reached that after twelve years each would relinquish the right in favour of the other. So after twelve years Sàmåtiri was compelled to relinquish his right but by resorting to many sly tactics he retained the right. The strength of Sàmåtiri increased and he became a great power in Malabar. He was bold enough to send away the Portuguese from the coast and Sàmåtiri maintained his position till the advent of Tippu Sultan to Malabar in the year 1788 A.D. Every twelve years Sàmåtiri had to show his might to retain the right of the Màmàïkam and those days of exhibiting strength were ghastly.
     The place of this Màmàïkam was at Tirunàvàya in Tirår taluk. A øiva temple of historic fame stands on the shores of the river Bhàrata flowing through Tirår taluk.
     There was an expansive sand beach on its shores, become famous by being the scene of many socio-political events there. It was the venue of the mighty Nambådiris of Malabar to discuss matters of sociopolitical importance. Every year on the full-moon day in the month of Màgha all the ruling chiefs of Kerala would assemble there and on a special dais there Sàmåtiri would sit with royal robes and a sword in his right hand presiding over the assembly. The sword was given to the Sàmåtiris by Ceramàn Perumàl and was considered the symbol of undisputed sovereignty of Kerala. It was also a sanction to conduct the Màmàïkam. The Sàmåtiris came prepared to give a fight if their authority was challenged by anybody. The ruling Sàmåtiri would send an invitation to all chiefs of Kerala. On either side of Sàmåtiri would sit the relatives and friends of Sàmåtiri. There would be an army of Nairs and Tiyyas ready outside and only after defeating them could anybody approach the dais of Sàmåtiri. The dais was called Nilapàññutara.
     The whole atmosphere would resound with drummings and shots from pop-guns. Majestic elephants adorned with golden headdresses would be arrayed there. The conference of the chiefs would last for twelve days and the festival for twentyfour days. The Màmàïkam attracted a huge crowd from far and wide because there were then many items of interest and information. The Màmàïkam commenced on a fixed day at an auspicious hour in the morning when the caparisoned elephants started moving to the accompaniment of drums and pipes. The last Màmàïkam was in 1755 A.D. By the time of Màrttaõóa Varmà the centre of power shifted from Malabar to the south. Even today the memories of the same are brightening spots in the history of Malabar.

#<MAMATâ># Mother of the sage Dãrghatamas. (See under Dãrghatamas).

#<MAMMAòA># An Indian scholar who lived about 1100 A.D. He was a great scholar and critic in Sanskrit and was born in Kashmir. His masterpiece was a great book "Kàvya Prakà÷a". It is divided into ten chapters. Each chapter is entitled "Ullàsa". There is a view expressed by some people that Mammaña wrote only the first nine chapters of this book and the last chapter was written by another scholar named Alaka.
     Numerous commentaries on Mammaña's Kàvya Prakà÷a have been published. It is said that Pata¤jali's commentator Kayyaña was the brother of Mammaña. "øabda Vyàpàra Vicàra" is another book written by Mammaña.

#<MâýòI I># The disciple of Gautama and the guru of âtreya. (Bçhadàraõyaka Upaniùad).

#<MâýòI II># A devotee of øiva. He was the father of the famous Kàlabhãti. (See under Kàlabhãti).

#<MâNAGARVâ># A celestial maiden who was born as a she-monkey in the vicinity of the Himàlayas by a curse of Brahmà. She became the wife of a monkey named Kesarã. She was named A¤janà and was the mother of Hanåmàn. (For details see under Hanåmàn).

#<MâNASA I># A serpent born of the family of Vàsuki. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 5, Chapter 57, âdi Parva).

#<MâNASA II># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 16, Chapter 57, âdi Parva).

#<MâNASA IV># (MâNASASARAS). A lake on the peak of the Himàlayas. Arjuna visited this lake once. (øloka 4, Chapter 8, Sabhà Parva). In the precincts of this lake many devotees conduct øiva-worship. They believe they would merge with øiva at the end of the yuga. Those who bathe in that pond would acquire mokùa. Mànasasaras is called Ujjànaka also. Vasiùñha and Arundhatã became realised souls at this place. (øloka 14, Chapter 130, Vana Parva). A sage who lived in Mànasasaras in the form of a swan visited Bhãùma while he was lying on his bed of arrows. (øloka 98, Chapter 119, Bhãùma Parva). Once a Devã named Upa÷ruti pointed out Indra who was hiding amongst the lotus stems in Mànasasaras. It was Brahmà who made this lotus lake and the river Sarayå starts from here. (Bàlakàõóa, Vàlmãki Ràmàyaõa).

#<MâNASâDEVä># A devã born of the mind of Ka÷yapa Prajàpati. She is known as Jaratkàru also. (For details see under Jaratkàru II).

#<MâNASADVâRA># A mountain near Mànasasaras. Because the entrance to the lake of Mànasasaras was through this mountain it got the name of Mànasadvàra. In the centre of this was an à÷rama of Para÷uràma. (øloka 12, Chapter 130, Vana Parva).

#<MâNASAPUTRAS># The Prajàpatis created by Brahmà from his mind are called the Mànasaputras or spiritual sons of Brahmà. They are Bhçgu, Pulastya, Pulaha, Kratu, Aïgiras, Marãci, Dakùa, Atri and Vasiùñha. They are nine in number. (Chapter 7, Aü÷a 1, Viùõu Puràõa). They are all Prajàpatis and their wives are in order Khyàti, Bhåti, Sambhåti, Kùamà, Prãti, Sannati, ærjjà, Anasåyà and Prasåti.

#<MANASVINä># A daughter of Dakùaprajàpati. She became the wife of Dharmaràja. Candra was born of this Manasvinã. (øloka 19, Chapter 66, Vana Parva).

#<MANASYU># A King of the Påru dynasty. He was the grandson of Påru and the son of Pravãra. His mother was øårasenã. Manasyu begot of his wife Sauvãrã three sons named øakta, Saühana and Vàgmã. (øloka 6, Chapter 94, âdi Parva).

#<MâNAVA># A scholar and an authority on Dharma÷àstra. He was the author of three books namely, Mànava Upapuràõa, Mànava÷rautasåtra and Mànavavàstulakùaõa.

#<MâNAVARâ># She was the wife of Arthalobha who was the house-keeper of Bàhubala, King of Kà¤cã. This Mànavarà divorced her husband to marry one who was more wealthy. (Kathàsaritsàgara).

#<MâNAVARJAKA># A place of habitation of ancient India. (øloka 50, Chapter 9, Bhãùma Parva).

#<MâNAVä># A prominent river of ancient India. (øloka 32, Chapter 9, Bhãùma Parva).

#<MANDAGâ I># A river of Puràõic fame. (øloka 33, Chapter 9, Bhãùma Parva).

#<MANDAGA II># A place in the island of øàka. The øådras who reside there are all virtuous people. (øloka 38, Chapter 9, Bhãùma Parva).

#<MAöôAKA I># One of the sons born to the Yakùa Maõibhadra of his wife Puõyajanã.

#<MAöôAKA II># A place of habitation of Puràõic fame in ancient India. (øloka 43, Chapter 9, Bhãùma Parva).

#<MâöôAKARöI># (øâTAKARöI). A sage. Once this sage spent ten thousand years in a pond performing penance. Devas were bewildered and they sent five beautiful celestial maidens to divert the attention of the sage from his severe austerities. They enticed him and the sage constructed a grand and palatial house for them and stayed there with them. There was always music and dance there. The pond was thereafter known as 'Pa¤càpsaras'. Ràma and Lakùmaõa during their exile in the forests with Sãtà visited this place. (Sarga 11, Araõyakàõóa, Vàlmãki Ràmàyaõa).

#<MANDâKINä I># A maid who fell in love with Bhartçhari. (See under Bhartçhari).

#<MANDâKINä II># A river which flows near the mountain of Citrakåña. If one bathes in this river one will have to one's credit the benefit of performing one A÷vamedha yaj¤a. If one lives there bathing in that river daily, one will become possessed of Ràjalakùmã (wealth and majesty of a King). (øloka 29, Chapter 25, Anu÷àsana Parva).

#<MANDâKINä III># A river celebrated in the Puràõas, taking its source from the chain of Kedàra mountains in Uttarà khaõóa. It is also known as Mandàgni and Kàlãgaïgà. (M.B. Bhãùma Parva, Chapter 89, Verse 34).

#<MANDâKINä IV># Kubera's park. Since this park is watered by Gaïgà, it acquired the name Mandàkinã. (M.B. Anu÷àsana Parva, Chapter 19, Verse 82).

#<MANDâKINä V># âkà÷a Gaïgà.

#<MANDâKINä VI># One of the two wives of Vi÷ravas, son of Pulastya. A son, Kubera was born to her by the blessing of øiva. (Padma Puràõa, Pàtàla Khaõóa).

@<[Page 475a]>@

#<MAöôALAKA># A serpent born of the family of Takùaka. This was burnt to death in the Sarpasatra of Janamejaya. (øloka 8, Chapter 57, âdi Parva).

#<MANDAPâLA># A sage. This sage went to the land of the Manes by his powers of penance but returned to earth unable to obtain merit there. He then married a bird and led a family life. (For details see 8th para under Khàõóavadàha).

#<MANDARA I># A tortoise which is a character in the book Pa¤catantra. (See under Pa¤catantra).

#<MANDARA II># A bràhmaõa who is greatly extolled in øivapuràõa. (See under èùabha).

#<MANDARâ># One of the wives of Vi÷vakarmà. The monkey named Nala was the son of Mandarà. This monkey was the chief of those who helped ørã Ràma to build a bridge to Laïkà. Vi÷vakarmà had once blessed Mandarà saying that her son would one day become great. (Sarga 22, Vàlmãki Ràmàyaõa).

#<MANDâRA I># Eldest son of Hiraõyaka÷ipu. Receiving a boon from øiva he fought with Indra for crores of years. Mahà Viùõu's weapon Cakra and Indra's weapon Vajra, were smashed to pieces when they hit his strong body. (M.B. Anu÷àsana Parva, Chapter 19, Verse 32).

#<MANDâRA II># A son of the sage Dhaumya. He married øamãkà, the virgin daughter of the Bràhmaõa Aurva who was a native of Màlava land. (Gaõe÷a Puràõa, 2. 34. 14).

#<MANDâRALAKúMä># Queen of the King named Siühadhvaja. (See under Siühadhvaja).

#<MANDARAPARVATA># (MANDARâCALA). A mountain of Puràõic fame. The following information is gathered from Mahàbhàrata regarding this mountain:
     (1) This mountain rises up to ten thousand yojanas and also goes down to ten thousand yojanas. (Chapter 18, øloka 17, âdi Parva).
     (2) During the time of the churning of Kùãràbdhi (ocean of Milk) the serpent Ananta brought this mountain as per instructions from Mahàviùõu. (Sloka 6, Chapter 18, âdi Parva).
     (3) It was this mountain that was used as the Mantha (churning stick) when the milk-ocean was churned. (øloka 13, Chapter 18, âdi Parva).
     (4) During the time of churning the Milk-Ocean many inhabitants of Pàtàla and animals in the ocean were killed because of the rubbing of this mountain. (øloka 26, Chapter 18, âdi Parva).
     (5) This mountain resides in the court of Kubera as Devàtmà. (øloka 81, Chapter 10, Sabhà Parva).
     (6) This mountain is situated near Kailàsa. Eightyeight thousand Gandharvas and four times as much of Yakùakinnaras reside on the top of this mountain. along with Kubera and a yakùa named Maõivara. (øloka 5, Chapter 139, Vana Parva).
     (7) Once in a dream Arjuna conducted a trip to Kailàsa accompanied by ørã Kçùõa and on his way he halted at this mountain. The mountain then shone with the presence of nymphs and heavenly songsters. (øloka 33, Chapter 80, Droõa Parva).
     (8) In destroying the notorious demon trio called Tripuras, øiva used this mountain as a bow. (øloka 76, Chapter 202, Droõa Parva).
     (9) Once when the Sage Aùñàvakra was conducting a tour of the northern parts he stayed on this mountain for some time. (øloka 54, Chapter 19, Anu÷àsana Parva).

@<[Page 475b]>@

#<MANDâRAVATä># A heroine in Kathàsaritsàgara. She is the heroine of the story told by the second Vetàla to King Trivikramasena. (See under Vetàla).

#<MâöôAVä># Wife of Bharata. Ràma married Sãtà; Bharata, Màõóavã; Lakùmaõa, ærmilà and øatrughna, ørutakãrti (Sarga 73, Bàlakàõóa, Vàlmãki Ràmàyaõa). Màõóavã, ærmilà and ørutakãrti were the daughters of Ku÷adhvaja, brother of Janaka. (Bàla Kàõóa, Kamba Ràmàyaõa). Bharata got two sons of Màõóavã named Subàhu and øårasena. Both of them defeated the Gandharvas and established cities one on each side of the river Sindhu. (Uttara Ràmàyaõa).

#<MANDAVISARPIöä># A louse, a character in a story of Pa¤catantra. (For details see under Pa¤catantra).

#<MâöôAVYA># A sage. He is known as Aõãmàõóavya also. Once Ràvaõa beat Màõdavya because of his not respecting Ràvaõa. That day Màõóavya cursed him saying "You will also be beaten like this by a brave monkey". (Yuddha Kàõóa, Kamba Ràmàyaõa). (More details can be had from the entry Aõãmàõóavya). The à÷rama of Màõóavya is considered a holy place. Once the King of Kà÷ã went to this à÷rama and performed severe penance there. (Chapter 186, Udyoga Parva).

#<MANDEHA(S)># See the 2nd para under Pakal.

#<MâNDHâTâ># A King of pre-eminence in the dynasty of Ikùvàku.
     1) %<Genealogy.>% Descending in order from Viùõu were born--Brahmà--Marãci--Ka÷yapa--Vivasvàn--Ikùvàku--Vikukùi--øa÷àda--Pura¤jaya--Kakutstha--Anenas--Pçthulà÷va--Prasenajit--Yuvanà÷va--Màndhàtà.
     2) %<Birth.>% Yuvanà÷va, father of Màndhàtà had a hundred wives. Still he had no children. Greatly griefstricken by the lack of a son he went to the forests to see people of virtue and piety. During his wandering in the forest he happened to reach a club of sages. Yuvanà÷va went and sat in their midst. He was happy to be in their midst but was worried in his mind and so he sent up deep sighs as he sat there sad and ÷ilent. The sages asked him why he looked so sad and the King crying like a child told them the cause of his grief. The sages took pity on him and made him conduct the yàga 'Indradaivata'. They brought a jug of water made potent by recitals of mantras to be given to the queens to make them pregnant and placed the pot in the yàga÷àlà. The yàga was coming to an end. One day the King felt unusually thirsty and unwilling to disturb the sages who were taking rest the King entered the yàga÷àlà and finding a jug there full of water drank from it and quenched his thirst, little knowing that it contained the water made potent for a specific purpose by mantras. The next day when the sages went to the yàga÷àlà they found the jug almost empty and were worried and started making enquiries. The King then confessed what he had done. The sages said that it was futile to fight against fate and somehow finished the yàga and went to their à÷ramas.
     The King became pregnant and after ten months a child came out bursting open the right side of his stomach. The King consulted his ministers as to what should be done with the child and on their advice the child was taken to the forests and left there. But the child was protected by the Devas and they enquired among themselves as to whose breastfeeding it would get when Indra appeared and said "Màü Dhàtà", meaning it would drink me. That was how the child got the name 'Màndhàtà'. Indra thrust the child's big toe into its mouth and the child began to suck milk through it. Màndhàtà who grew thus drinking its own toe became a mighty man of renown. (7th Skandha, Devã Bhàgavata).
     3) %<Administration of the state and marriage.>% When Màndhàtà became a man of great strength his father died and he ascended the throne and became an Emperor of great fame. He conquered many kingdoms. He made his enemies flee from him. Because he intimidated the dasyus he got the name Trasadasyu. He married the perfect-figured chaste daughter Bindumatã of øa÷abinduràja. She got two sons named Purukutsa and Mucukunda.
     The Puràõas state that Màndhàtà had another son named Ambarãùa and fifty daughters who were all married to a sage named Saubhari.
     4) %<How he caused rains in the country.>% Màndhàtà ruled the country very virtuously without at any time going against truth and justice and his country became prosperous. Once it so happened that there were no rains for three successive years in the country and the greatly worried King went to the forests to know from the great sages there the reason for such a calamity. The sages told the King thus: "Oh King, of all yugas Kçtayuga is the best. This yuga is a brahmin-predominant one and Dharma stands on four legs. Penance is for brahmins only and no man of any other caste can do penance in this yuga. But in your country a øådra is performing penance and that is why the clouds refuse to shower rains. Kill him and then the evil will go". Hearing this Màndhàtà replied, "I will never kill an innocent ascetic. Teach me my duty at this time of peril". The sages were pleased at the reply of the King and advised him thus: "Oh King, start observing Vrata on the ekàda÷ã day. (Eleventh day in each half of a month). The ekàda÷ã which falls in the bright half of Bhàdrapada is called 'Padmanàbha', and if you observe it by its cogency you will get not only rains but prosperity and happiness free from misery of any kind. You must persuade your subjects also to observe this".
     The King on returning to his palace started observing 'ekàda÷ã' along with his subjects of all the four castes and then it started to rain. Rains came in plenty and all the crops were rich. The subjects became happy. (Chapter 59, Padma Puràõa).
     5) %<Other details.>%
     (i) Màndhàtà had to fight once against Lavaõàsura but had to accept defeat before the god-given spear which Lavaõàsura possessed. (Uttara Ràmàyaõa).
     (ii) A÷vinãdevas once helped Màndhàtà in his work as an owner of land. (Såkta 112, Anuvàka 16, Maõóala 1, ègveda).
     (iii) Màndhàtà became pure by yaj¤a and attained Svarga. (øloka 5, Chapter 257, Vana Parva).
     (iv) Once Nàrada spoke to Sa¤jaya about the greatness of Màndhàtà. (Chapter 62, Droõa Parva).
     (v) At another time ørã Kçùõa spoke in glowing terms about the yaj¤a of Màndhàtà. (øloka 81, Chapter 29, øànti Parva).
     (vi) Once Mahàviùõu came to Màndhàtà disguised as Indra and conversed with him on 'Ràjadharma' (duties and responsibilities of a King.) (øloka 16, Chapter 64, øànti Parva).
     (vii) Utatthya, son of Aïgiras, once taught Màndhàtà the outlines of Ràjadharma. (Chapter 90, øànti Parva).
     (viii) Màndhàtà conquered the whole world in one day. (øloka 16, Chapter 124, øànti Parva).
     (ix) On another occasion Bçhaspati conversed with him on the subject of Godàna. (The giving away of cows as gifts). (øloka 4, Chapter 76, Anu÷àsana Parva).
     (x) Màndhàtà gave away as gifts millions of cows. (øloka 5, Chapter 85, Anu÷àsana Parva).
     (xi) Màndhàtà hated non-vegetarian food. (øloka 61, Chapter 115, Anu÷àsana Parva).

#<MAöôODARä I># (MANDODARä). (In South India the name Maõóodarã is current). Wife of Ràvaõa. The Uttara Ràmàyaõa contains a story about the previous history of Mandodarã.
     Maya, an asura, was born to Ka÷yapaprajàpati of his wife Danu. Once Maya went to Devaloka to see the dances of the celestial maidens there. Devas came to know that Maya was in love with the nymph Hemà and they married her to Maya. Maya went to the southern vallcy of Himavàn and lived there with Hemà constructing there a city called Hemapura. They got two sons Màyàvã and Dundubhi. But they grieved over the lack of a daughter and she went to a side of Himavàn and started penance there to get the blessings of øiva.
     Once a celestial damsel named Madhurà after observing Somavàravrata went to Kailàsa to pay obeisance to øiva. Pàrvatã was absent from the place then, having gone to attend the birthday celebrations of one of her sons. So Madhurà met øiva sitting lonely and this led to a clandestine sexual union between them. When Pàrvatã returned she saw traces of the ashes from the body of øiva on the naked breast of Madhurà and Pàrvatã in her anger cursed Madhurà to live in a well for twelve years as a frog. øiva was stupefied at the curse and he went to the well and consoled her by saying that she would after the twelve years of life as a frog become a very beautiful maiden and would be married by a man of great fame and valour. It was near this well that Maya and his wife were performing penance to get a daughter.
     After twelve years the frog changed itself into a beautiful maiden and cried loudly from the well. Hearing the cry Maya and Hemà, who were nearby peeped into the well and seeing the young girl took her home and brought her up giving her the name Mandodarã. Ràvaõa returning after his victory march by that way visited Maya and seeing the girl fell in love with her and married her according to Vedic rites and took her to Laïkà. Ràvaõa got three sons of her, Meghanàda, Atikàya and Akùakumàra.
     Mandodarã was a very beautiful woman. Hanåmàn when he entered the bed-room of Ràvaõa in search of Sãtà was dumb-founded at the beauty of Mandodarã and mistook her for a second for Sãtà. (Vàlmãki Ràmàyaõa).

#<MANDODARä II># A virtuous princess of the kingdom of Siühala. She determined to live an unmarried life but was forced by destiny to marry a cruel and uncharitable husband. The story of this Mandodarã as related to Devã by Mahiùàsura is given below.
     Candrasena, King of Siühala, got of his wife Guõavatã a very beautiful daughter named Mandodarã. Even when she was ten years old the King started searching for a suitable husband for her He found out Kambugrãva son of Sudhanvà, King of Madrade÷a and informed his daughter about his desire to make him his son-in-law. But Mandodarã replied that she never intended to marry and desired to spend her life worshipping God. Candrasena felt miserable at her reply.
     Years went by and Mandodarã became a blooming lady and yet she remained firm in her determination. One day she was playing in the royal gardens with her companions when the prince of Kosala, Vãrasena came that way by mistake. The extraordinary beauty of the princess attracted him and he màde a request to her through her companions to marry him. But Mandodarã refused.
     Time rolled on and soon the marriage of her younger sister Indumatã came. Candrasena invited all the neighbouring Kings for that. The King of Madra Càrudeùõa was also present for the marriage. The King was very charming to look at but was very bad in character. Mandodarã was attracted by his external beauty and she expressed her willingness to marry him. Her father was immensely pleased and on the nearest auspicious day she was given in marriage to Càrudeùõa.
     Mandodarã went to the palace of Càrudeùõa and they lived happily for some time. One day she saw her husband having sexual acts with the wife of one of the palace servants. She reproached her husband and yet two days later she saw her husband with another servant girl. She was greatly disappointed and she left the palace for the forests where she started performing penance.

#<MAöôæKA># A class of horse. These highclass horses helped Arjuna in his campaign of victory. (øloka 6, Chapter 28, Sabhà Parva).

#<MAöôæKA(S)># A tribe. The King of this tribe was âyus. The daughter of âyus, Su÷obhà was married to Parãkùit of Ikùvàku dynasty. They had three sons, øala, Dala and Bala. (Chapter 190, Vana Parva).

#<MAðGALA># A deity in the form of Kuja or Planet Mars. There are different versions in the Puràõas regarding the birth of Maïgala.
     (1) Satã committed suicide at the Dakùayàga and øiva greatly griefstricken at the loss of his wife started penance. A sweat drop fell from the forehead of øiva doing severe penance and Maïgala was the son born of that drop. øiva then installed Maïgala among the Navagrahas and according to the science of astrology this Graha is considered the protector of the landed property and the wife of a person. (øiva Puràõa, Rudra Saühità 1-10 and Skanda Puràõa 4-1-17).
     (2) øiva married Vike÷ã daughter of Hiraõyàkùa. One day while they were engaged in sexual plays Agni came to their presence. Enraged at this the eyes of øiva blazed with anger and a drop of hot water from his eyes fell on the face of Vike÷ã and she became pregnant. After some days Vike÷ã found it impossible to bear the embryo of øiva thus formed and she aborted it. A child was born and the goddess of earth took it and fed it with breast milk. It was that child who later on became Maïgala. (Skanda Puràõa).
     (3) Maïgala was born of the blood drops of øiva. (Bhaviùya Puràõa).
     (4) Maïgala was the son of Bharadvàja. (Gaõe÷a Puràõa).
     (5) Maïgala was the son of Bhåmidevã. Devas, sages, Bràhmaõas, Manus and Gandharvas all worshipped Bhåmi at the time of Varàhakalpa. It is also said in the Vedas that Bhåmidevã is the wife of Mahàviùõu's incarnation as Varàha. Maïgala alias the planet Mars was born to Bhåmidevã of Mahàviùõu as Varàha. (9th Skandha. Devã Bhàgavata).

#<MAðGALACAöôIKâ># A devã. Vedas and Vedavids alike praise this goddess who is always interested in granting the requests of her devotees. Because she showers prosperity on her devotees she became known as Maïgalacaõóikà. There is another version that she got the name because she was worshipped by Maïgala (Kuja) and because she grants the requests of Maïgala. Yet another version is that she got the name because she was worshipped by the King Maïgala chief of the seven islands. Born of the species of Durgàdevã she is very kind and affectionate to her devotees. Parama÷iva worshipped this Devã before he went to destroy the demon-trio Tripuras. (9th Skandha, Devã Bhàgavata).

#<MAöI I># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death in the Sarpasatra of Janamejaya. (øloka 19, Chapter 57, âdi Parva).

#<MAöI II># A sage. This sage was a member of the Brahmasabhà. (øloka 24, Chapter 11, Sabhà Parva).

#<MAöI III># One of the two Pàrùadas given to Subrahmaõya by Candra. The other one was named Sumaõi. (øloka 32, Chapter 45, øalya Parva).

#<MAöI IV># A son born to Ka÷yapaprajàpati of his wife Kadrå. Maõi lived near the city of Girivraja. This serpent did penance to please øiva and obtained a boon that Garuóa should give refuge to him. (31: 6, âdi Parva and Brahmàõóa Puràõa).

#<MAöIBHADRA I># A Yakùa. He who worships this Yakùa would get his desire fulfilled. This Yakùa is installed in a temple near the city of Tàmralipti. If anybody commits adultery in that place Maõibhadra would take him to the temple and keep him there for the night. Next morning he would take the couple before the King and exposing the sin would get them killed by the King.
     Once a Vai÷ya named Samudradatta committed adultery and another house-holder found it out and took them to the temple of Maõibhadra and kept them there øaktimatã, the virtuous wife of Samudradatta came to know of the mishap to her husband and the intelligent woman went to the temple with materials for worship and under the pretext of worshipping made the priest of the temple open the doors. When she entered Samudradatta felt ashamed and sat with his head bent down. øaktimatã gave the other woman her own dress taking hers in return and sent her out as øaktimatã without raising the least suspicion in the priest. Then she remained with Samudradatta, and when in the morning officers of the King came to take them they were surprised to find that the culprits were really husband and wife. The house-holder was punished for giving wrong information and Samudradatta was set free with his wife. (Kathàmukhalambaka, Kathàsaritsàgara).

#<MAöIBHADRA II># A King of the Lunar dynasty. This King had many children of his wife Kavikà. Of these seven sons learned magic from Maya. The seven palm trees which øri Ràma broke by an arrow while on his search for Sãtà were but the cursed forms of these seven sons. The Puràõic story relating to ørã Ràma giving them relief from the curse is narrated in the Kiùkindhà Kàõóa of Kamba Ràmàyaõa.
     The seven sons of Maõibhadra after learning magic from Maya created a huge cobra and travelled all over the world on it. One day they reached a mountain near èùyamåkàcala. They saw the sage Agastya coming that way and just to tease him they coiled that cobra and hid it beneath the ground in the form of a circle and they themselves stood on it as seven palm trees in a circle and caused obstruction to the sage in his path. The sage as he came near the trees knew by his spiritual powers what trick had been played on him and said cursing, "May you stand like this for ever". The princes knew the hideousness of the curse and pleaded for redress and the sage said, "After centuries the incarnation of Viùõu as ørã Ràma would come and give you salvation".
     The princes stood there as trees grown to unusual heights with round black trunks casting shades all around. Underneath grew a shrubbage deep and thick and the seven trees stood there presenting to the onlookers a sight of wonder.
     ørã Ràma and party reached the place of the seven trees. Suddenly Ràma took his bow and arrows and pressing his foot on a stone beneath sent an arrow and to the wonder of all, the seven trees standing in a circle fell all together and the arrow returned to his quiver.
     When Ràma pressed the stone on the ground with his foot he was pressing on a vital point on the head of the cobra lying coiled in a circle under the ground bearing the seven trees. The cobra got a shock and instantly straightened itself for a second and the trees thus came in a row straight on the path of the arrow of ørã Ràma. They were all cut at once and before they had time to fall down the serpent coiled itself again and regained his original position and so the trees fell down in the circle in which they stood. All these happened so quickly that nobody was able to see what happened and so every body was surprised to see all the seven trees in a circle falling down by a single arrow. The princes were thus relieved from the curse.

#<MAöIBHADRA III>#
     1) %<General information.>% A Yakùa. He was a deity of merchants and travellers. (øloka 130, Chapter 64, Vana Parva).
     2) %<Other details.>%
     (i) He stays in the court of Kubera. (øloka 15, Chapter 10, Sabhà Parva).
     (ii) Once this Yakùa on the request of a cloud named Kuõóadhàra gave a boon to a brahmin. (øloka 21, Chapter 171, øanti Parva).
     (iii) The sage Aùñàvakra once welcomed this Yakùa. (øloka 33, Chapter 19, Anu÷àsana Parva).
     (iv) When Arjuna went to Marutta to bring his wealth Arjuna worshipped this Yakùa and the Yakùa blessed him. (øloka 7, Chapter 65, A÷vamedha Parva).

@<[Page 478b]>@

#<MâöIBHADRA># A Pàrùada of øiva. (See under Candrasena II).

#<MAöICARA># A Yakùa. In the fight between Ràvaõa and Kubera this Yakùa helping Kubera created great havoc in the army of Ràvaõa. (Uttara Ràmàyaõa).

#<MAöIDVäPA># The abode of Devã. Devã resides in this island which is far beyond Kailàsa. (3rd Skandha, Devã Bhàgavata).

#<MAöIGRäVA># A brother of Nalakåbara. (See under Nalakåbara).

#<MAöIJALâ># A prominent river in øàkadvãpa. (øloka 32, Chapter 11, Bhãùma Parva).

#<MAöIKâ¥CANA># A land portion of øàkadvãpa situated near øyàmagiri. (øloka 26, Chapter 11, Bhãùma Parva).

#<MAöIKUòòIKâ># A follower of Subrahmaõya. (øloka 20 Chapter 46, øalya Parva).

#<MâöIKYAVâCAKAR># (MâöIKKA-VâøAHAR). A devotee and poet who lived in Tamilnàóu. He is believed to have lived during the period between the eighth and ninth centuries A.D. He was born in Tiruvàdavår in an âdi÷aiva brahmin family. Tiruvàdavår was a village near Madura, the capital of Pàõóya kingdom. His father was øambhupàdà÷rita and mother øivaj¤ànavatã. The name given by his parents to Màõikyavàcakar is still unknown. Because he was born in Tiruvàdavår everybody called him Tiruvàdavåràr. He became a scholar in his sixteenth year. The Pàõóya king called him to his palace and appointed him as his minister. He gave him the honour of the title 'Tennavar Brahmaràyar'. Màõikyavàcakar showed more interest in devotional matters than in matters of the state.
     Once when the King was holding his durbar he got information that in one of the eastern ports had landed a set of good war-horses for sale. He sent Tiruvàdavåràr to that place. The minister, when near the port of Tirupperundurai, heard a sound of Vedic utterances and he immediately went to the place from where the sound came. He saw Lord øiva sitting under a tree in the guise of a Guru. Forgetting all state affairs he became engrossed in the meditation of øiva. Suddenly he developed a talent for poetry and music and sweet attractive poems in praise of øiva started flowing from his tongue. øiva was immensely pleased and gave him the name Màõikyavàcakar meaning that every Vàcaka (sentence) coming out of his tongue was equal in value to a màõikya (Ruby). The guru gave him a ruby too. Màõikyavàcakar in the garb of a mendicant joined a troop of øiva devotees and spent all the money he had for the service of the devotees of øiva and also for the reconstruction of a dilapidated øiva temple in Tirupperundurai.
     Màõikyavàcakar reached Madura and informed the King that the horses would arrive at the palace on the day âvaõi-måla (Måla star in the month of øràvaõa) and presented the king with the ruby which his Guru had given him. The king was not satisfied and he imprisoned him. On the âvaõi-måla day at the stipulated time the horses arrived at the palace. The horses were led by strange foreigners. It was ørã Parame÷vara himself who had come as the chief of the horsemen. Màõikyavàcakar was released from jail and he also came to see the horses. The King gave the leader of the troopers a silk shawl as present. The head of the troopers received it by the end of his whip. The King resented this but the troopers went back without any trouble. The horses were put in stables and Màõikyavàcakar went to his à÷rama.
     At midnight all the new horses in the stables turned into jackals and roamed about in the streets howling loudly and disturbing everyone. After some time they all disappeared. The anger of the king knew no bounds. He imprisoned Màõikyavàcakar again. The servants of the king took him to river Vaigai. That day there was an unusual flood in the river and the city of Madura was submerged in waters. The king then realised his mistake and begged pardon of Màõikyavàcakar. Màõikyavàcakar asked the king to repair the dam in the Vaigai. The king assented to the proposal but to save money the work was entrusted to the citizens of Madura.
     At that time there was an old woman in Madura called Vantã. She earned her livelihood by selling sweetmeats. The servants of the king ordered her also to join the work of the dam. She prayed to Parama÷iva and then a young man came to the old woman and offered to work for her in her stead. The young man representing Vantã went to Vaigai and started to work for her. When the king came to inspect the work he found the young man not doing his work satisfactorily and struck him on his back with a whip. A basketful of sand the young man was carrying fell down and the work of the dam was instantly completed. Not only that; all the persons including the king felt as though they were struck. Vantã attained Svarga and Màõikyavàcakar went to Cidambaram. The king repented.
     Màõikyavàcakar saw øiva in person several times. Many wonderful events happened at the Cidambaram temple after the arrival of Màõikyavàcakar there. The King of Laïkà hearing about the greatness of Màõikyavàcakar brought his dumb daughter to him and she gained the power of speech. The Buddhist saints of Laïkà came to Màõikyavàcakar and entered into philosophical discourse with him. They became dumb. The king of Laïkà and his followers became devotees of øiva.
     Màõikyavàcakar sat in his à÷rama and composed divine songs. Once øiva in the guise of a brahmin came there and copied the songs written by him. Even while he was reciting his divine songs to the devotees his soul left his body and merged with that of øiva.
     The divine songs in praise of øiva by Màõikyavàcakar constitute the eighth Khaõóa of øaivite hymns by name "Tirumurai". They include "Tiruvàcakam" and "Tirukkovaiyàr". The Tiruvàcakam contains 654 verses in 51 hymns and the Tirukkovaiyàr contains 400 verses. All these are songs in praise of øiva sung on different occasions. (Divyacaritam).

#<MAöIMâN I># A king. Mahàbhàrata gives the following details about him.
     (i) Maõimàn was born of an aspect of Vçtra, son of the asura Danàyu. (øloka 44, Chapter 67, âdi Parva).
     (ii) This king was present at the marriage of Draupadã. (øloka 22, Chapter 185, âdi Parva).
     (iii) Bhãmasena while on his early victory march defeated this king. (øloka 11, Chapter 30, Sabhà Parva).
     (iv) This king fought on the side of the Pàõóavas during the great Kurukùetra battle. (øloka 20, Chapter 4, Udyoga Parva).
     (v) Maõimàn was killed in the fight between Maõimàn and Bhåri÷ravas. (øloka 53, Chapter 23, Droõa Parva).

#<MAöIMâN II># A serpent. This serpent is a member of the court of Varuõa. (øloka 9, Chapter 9, Sabhà Parva).

#<MAöIMâN III># A sacred place. If one spends a night there one would get the benefit of performing an Agniùñoma yaj¤a. (øloka 101, Chapter 82, Vana Parva).

#<MAöIMâN IV># A Yakùa who was a friend of Kubera. Once the sage Agastya cursed him that he would be killed by the hand of a man. The yakùa was killed by Bhãmasena. (øloka 59, Chapter 160, Vana Parva and see under AGASTYA, Para 10).

#<MAöIMâN V># A mountain. Once, when Arjuna went on a pilgrimage to øiva's presence with Kçùõa in a dream, he saw this mountain Maõimàn. (øloka 24, Chapter 9, Droõa Parva).

#<MAöIMâN VI># A pàrùada of øiva. This pàrùada joined hands with Vãrabhadra to injure the sage Bhçgu at the Dakùayàga. (4th Skandha, Bhàgavata).

#<MAöIMANTHA># A mountain. (ørã Kçùõa performed penance here to please øiva for crores of years together. (øloka 33, Chapter 18, Anu÷àsana Parva).

#<MAöIMATäPURä># (MAöIMATPATTANAM). A meeting place of the asuras. The notorious asura Ilvala lived here for some time. (øloka 4, Chapter 94, Vana Parva). The demons Nivàtakavacas hid here in this city and Ràvaõa challenged them to a fight after coming to the gates of the city. (Uttara Ràmàyaõa).

#<MAöIMAYA># Father-in-law of a demon called Suke÷a. Suke÷a married Devavatã daughter of Maõimaya and had three sons, Màlyavàn, Sumàlã and Màlã. (Uttara Ràmàyaõa).

#<MAöINâGA># I. A serpent born to Ka÷yapa Prajàpati of his wife Kadrå. This serpent resides near Girivraja (øloka 50, Chapter 21, Sabhà Parva).

#<MAöINâGA II># A sacred place. If one spends a night here one would get the benefit of making a thousand Godànas. If one eats from the offerings made to a deity there one would be free from the effects of any snakepoison. (øloka 106, Chapter 84, Vana Parva).

#<MâNINä># Mother of Vi÷ravas, father of Ràvaõa. She was the daughter of the sage Tçõabindu. (See under Tçõabindu).

#<MAöIPARVATA># A mountain of Puràõic fame. Narakàsura kept the sixteen thousand and one hundred maidens he had stolen in this mountain. (Dàkùiõàtya Pàñha, Chapter 38, Sabhà Parva).

#<MAöIPRAVâLA># A kind of language formed by mixing Sanskrit and Malayàlam together. "Bhàùàsaüskçtayogo maõipravàlam". This is its definition. A great many of the important literary works in Malayàlam are in Maõipravàlam.

#<MAöIPURA (MANIPUR)># The birth place of Citràïgadà wife of Arjuna. Arjuna during his pilgrimage came to this place and after marrying Citràïgadà stayed there for three years. Babhruvàhana was the son of Citràïgadà. (See under Citràïgadà).

#<MAöIPUúPAKA># Sahadeva, one of the Pàõóavas, used to blow a conch named Maõipuùpaka. (øloka 16, Chapter 25, Bhãùma Parva).

#<MAöISKANDHA># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death in the Sarpasatra of Janamejaya. (Chapter 52, âdi Parva).

@<[Page 480a]>@

#<MAöIVâHANA># Another name for King Ku÷àmba. (Chapter 63, âdi Parva).

#<MAöIVAKRA># One of the sons of the Vasu, âpa.

#<MAöIVARA># One of the sons born to Rajatanàtha of his wife Maõivarà. This Yakùa married Kratusthalà's daughter Devajanã. The sons born to them are called 'Guhyakas'. (Brahmàõóa Puràõa, 3. 7. 127-131).

#<MâöIVARA># A Yakùa. He lives on the mountain of Mandara. (øloka 5, Chapter 139. Vana Parva).

#<MAöIVAòòAPPâRA># A rock of Puràõic fame. Ràvaõa spent one night on this rock with Rambhà. Rambhà was going to her lover Nalakåbara one night alone and Ràvaõa seeing her on the way carried her away to this place. (Uttara Ràmàyaõa).

#<MA¥JULâ># A river of Puràõic fame. (øloka 34, Chapter 9, Bhãùma Parva).

#<MA¥JUGHOúâ># A nymph. The sage Medhàvã cursed this nymph and made her into a devil. (See under Medhàvã).

#<MAðKA># A place of habitation in the island of øàka. This place is inhabited mostly by dutiful brahmins. (Chapter 11, Bhãùma Parva).

#<MAðKAöA># (MAðKANA). A barber of Vàràõasã who was a great devotec of Gaõe÷a. During the time of King Divodàsa II øiva wanted to destroy the city of Kà÷ã and deputed his son Gaõe÷a (Nikumbha) for the same.
     Gaõe÷a came to Kà÷ã and appearing in person before his devotee Maïkaõa, asked him to build a temple on the outskirts of Kà÷ã. Maïkaõa completed the temple and Gaõe÷a (Nikumbha) installed himself in that temple getting for it the name Nikumbhamandira. Devotees began to flow into the temple and Nikumbha sitting there answered the prayers of all. But he never fulfilled the prayer of the King to have a son. This annoyed Divodàsa and he destroyed the temple and then Nikumbha cursed that the city of Kà÷ã would become desolate. øiva's desire thus became fulfilled. (92. 33, Vàyu Puràõa and 3; 67, 43, Brahmàõóa Puràõa).

#<MAðKAöAKA># (MAðKAöA). A sage
     1) %<General information.>% He was born to Vàyubhagavàn of his wife Sukanyakà. (øloka. 58, Chapter 38, øalya Parva).
     Vàmana Puràõa, 38th Chapter states that Maïkaõa was one of the spiritual sons of Ka÷yapaprajàpati.
     2) %<Juice of potherb flows from finger.>% The sage was living in Saptasàrasvatatãrtha and one day by accident his thumb was cut off from his hand by the sharp edge of Ku÷a grass. But instead of blood, the juice of potherb began to flow from the thumb and the sage, overjoyed at this strange phenomenon, started dancing. Along with Maïkaõa the earth and the sky also started dancing and the dancing showed no signs of stopping. øiva then appeared before Maïkaõa and asked him the cause of his non-stop dancing. øiva was in disguise and Maïkaõa did not recognise the new-comer and the sage told him about the strange phenomenon. As they were talking øiva touched the thumb of the sage with his little finger and lo! the flow from the finger changed from pot-herb juice to sugar-candy juice. Vàmana Puràõa states that it was ashes which flowed from the finger. The hermit was ashamed. He understood that the guest was øiva and he fell at his feet. øiva blessed the hermit and granted him boons.
     3) %<Maïkaõa falls in love with Sarasvatã Devã.>% One day Sarasvatãdevã came to the place of his residence in the guise of a very attractive woman. Maïkaõa had seminal emission on seeing her and the semen fell on the surface of the water. The sage stored the water with semen in a pot and soon seven sons were born from it. They all became sages named Vàyuvega, Vàyubala, Vàyuhà, Vàyumaõóala, Vàyujvàla, Vàyuretas and Vàyucakra. (Chapter 83, Vana Parva and Chapter 38, øalya Parva).
     4) %<Birth of Kadalãgarbhà.>% Besides the seven sons Maïkaõa got a daughter named Kadalãgarbhà. Menakà was her mother. (See under Kadalãgarbhà).
     5) %<Maïkaõa diverts the river Sarasvatã.>% It was sage Maïkaõa who invoked the river Sarasvatã and made it flow through Kurukùetra. Chapter 38, Vàmana Puràõa).

#<MAðKI I># A great sage. It was Bhãùma, while he was lying on his bed of arrows who narrated the story of this sage. Maïki was an aspirant of worldly things and once he got two bullocks. He was ploughing with them one day when a camel came and carried them away. Disappointed he came to the à÷rama and lamented deeply over it. This lamentation became known later as the famous Maïkigãtà. By the time the gãtà reached its end the mind of the sage was changed and he became one bereft of all worldly desires and he acquired mokùa. (Chapter 177, øànti Parva).

#<MAðKI II># A sage who lived in Tretàyuga. He was the son of Kauùãtakibràhmaõa and was a Vaiùõavite of great virtue. This sage had two wives named Suråpà and Viråpà. Both had no sons and as per the advice of his guru he went to Sabarmatãtaña and did penance there. After several years of rigorous austerities he got very many children. The place where Maïkimaharùi sat and did penance was known later as Maïkitãrtha. It is also called Saptasàrasvata. In Dvàparayuga the Pàõóavas visited the place and gave it the name Saptadhàra also. (Uttara Khaõóa, Padma Puràõa).

#<MANMATHAKARA># A warrior of Subrahmaõya. There is a reference to this warrior in Mahàbhàrata, øalya Parva, Chapter 45, Verse 72.

#<MANODARä># Wife of Dàrukàsura. (See under Ghaõñàkarõa).

#<MANOGUöA># Man may do many things, right or wrong, good or bad, but it is the purity of your mind that matters. The following story is to illustrate how much your life depends on the quality of your thoughts (Manoguõa).
     Once on the shores of Gaïgà a Bràhmaõa and a Caõóàla sat side by side and performed penance. After some days of foodless penance the Bràhmaõa felt hungry and his thoughts went to the fishermen he had seen earlier. He thought thus, "Oh how happy are these fishermen. They catch good fishes and eat to their heart's content and are happy. They are the luckiest people of this world". The thoughts of the Caõóàla also went to the fishermen. But he thought thus: "Oh how cruel are these fishermen! How many innocent lives do they destroy to fill their belly. They must be demons to do so." Both of them died after some days and the Bràhmaõa was born as a fisherman and the Caõóàla a prince. Both of them were re-born near their abodes in their previous birth and both remembered their previous lives. The Caõóàla was happy but the Bràhmaõa regretted his fault. (Taraïga 1, Madanama¤cukàlambaka, Kathàsaritsàgara).

#<MANOHARâ I># Wife of the Vasu, Soma. Varcas was born of her first. Then she had three more sons named øi÷ira, Pràõa and Ramaõa. (øloka 22, Chapter 66, âdi Parva).

#<MANOHARâ II># A nymph of Alakàpurã. Once when Aùñàvakra went to the court of Kubera this nymph gave a performance in dancing in honour of that sage. (øloka 45, Chapter 19, Anu÷àsana Parva).

#<MANOJAVA I># The eldest son of the Vasu Anila. Anila begot this son of his wife øivà. (øloka 25, Chapter 66, âdi Parva).

#<MANOJAVA II># During the Manvantara of Càkùuùa, the sixth Manu, Indra was Manojava, the leader of the Devas. (Aü÷a 3, Chapter 160, Viùõu Puràõa).

#<MANOJAVA III># A follower of Subrahmaõya. (øloka 17, Chapter 46, øalya Parva).

#<MANOJAVA IV># A sacred place situated in Vyàsavana in Kurukùetra. If one bathes in a pond there one will have to one's credit the benefit of making a thousand Godànas. (øloka 93, Chapter 88, Vana Parva).

#<MANONUGA># A place near the mountain Vàmana in the island of Krau¤ca. (øloka 11, Chapter 12, Bhãùma Parva).

#<MANORAMâ I># Wife of Dhruvasandhi King of Kosala. (See under Dhruvasandhi for details).

#<MANORAMâ II># A celestial woman. She was the daughter of Ka÷yapa Prajàpati, born of his wife Pradhà. (øloka 50, Chapter 65, âdi Parva). She participated in the Janmotsava of Arjuna. (øloka 62, Chapter 122, âdi Parva).

#<MANORAMâ III># Once by his spiritual powers the sage Uddàlaka brought the river Sarasvatã to his place of yaj¤a and that diversion was then known as Manoramà. (øloka 25, Chapter 38, øalya Parva).

#<MANORATHA># A calf once created by ørã Kçùõa by his spiritual powers. (See under Surabhi).

#<MANOVATä># The city of Brahmà. This city is situated in the centre of the nine cities on the top of the mountain Mahàmeru. Around it are the cities of the Aùñadikpàlakas. (8th Skandha, Devã Bhàgavata).

#<MANTHARâ I># A maid of Kaikeyã the wife of Da÷aratha. This hunchbacked woman was born of the species of a Gandharvã named Dundubhã. (øloka 10, Chapter 276, Vana Parva). When everything was made ready to crown ørã Ràma as the heir-apparent of Ayodhyà, it was Mantharà who persuaded Kaikeyã to go to Da÷aratha and ask him to send ørã Ràma to the forests. Had not the cruel tongue of Mantharà played like that, the history of the solar dynasty itself would have been different. (See under Kaikeyã).

#<MANTHARâ II># Daughter of Virocana. (Sarga 25, Bàlakàõóa, Vàlmãki Ràmàyaõa). Indra killed this Mantharà.

#<MANTHINä># A follower of Subrahmaõya. (øloka 28, Chapter 46, øalya Parva).

#<MANTRA># See under Veda.

#<MANTRAPâLA># One of the eight ministers of the great King Da÷aratha. The other seven were: Jayanta, Dhçùñi, Vijaya, Asiddhàrtha, Arthasàdhaka, A÷oka and Sumantra. (Sarga 7, Bàla Kàõóa, Vàlmãki Ràmàyaõa).

#<MANU I># See under Manvantara.

#<MANU II># Son of the Agni Pà¤cajanya. Pà¤cajanya had three wives Suprajà, Bçhadbhàsà and Ni÷à. He got of his first two wives six sons and of his third wife Ni÷à, a daughter and seven sons. (Chapter 223, Vana Parva).

#<MANU III># A celestial maiden born to Ka÷yapa of Pradhà. (Chapter 59, Verse 44, âdi Parva).

#<MâNUúATäRTHA># A sacred pond lying on the outskirts of Kurukùetra. There is a legend showing the origin of this pond. Once a hunter wounded a deer with his arrow and the deer ran and dropped itself into the pond. When it rose up from the water it became a man. From that day onwards the pond became holy and got the name Mànuùatãrtha. (øloka 65, Chapter 86, Vana Parva).

#<MANUSMèTI># A code of conduct written by Manu alias Mànavàcàrya who was the father of man-kind for the harmonious existence of a social life. The book contains twelve chapters. The first chapter deals with the origin of the Smçti and the origin of the world. No other Smçti begins like this and so it is believed that this chapter must have been added to it later. The contents of each of the other eleven chapters are given below:
     %<Second chapter.>% It deals with the sense organs and stresses the importance of conquering and controlling them. It describes the qualities of a brahmin.
     %<Third chapter.>% It contains the duties of a householder after his course of study of the Vedas. Eight different kinds of marriages are described in it. It also deals with methods of giving protection to women and children.
     %<Fourth chapter.>% Duties of a bràhmaõa, study of the Vedas and responsibilities of a Snàtaka are all described in this chapter.
     %<Fifth chapter.>% This deals with pure and impure foods, impurity and methods of purification, women and their responsibilities.
     %<Sixth Chapter.>% This contains the duties of those who have entered the à÷rama of Vànaprastha and also of ascetics.
     %<Seventh chapter.>% It deals with the duties of Kings and ministers.
     %<Eighth chapter.>% It deals with law and justice. It contains laws for the proper conduct of justice and includes ways and means of settling disputes and handling cases of debts, sale without right, partnership, duels, theft, prostitution, boundary disputes and all such matters as are to be decided by a court of law.
     %<Ninth chapter.>% It deals with the duties of a husband and wife. It also contains matters relating to property rights, partition and the duties of a King with regard to these.
     %<Tenth chapter.>% It deals with the duties of the different castes, mixed castes and the duties of one in times of danger.
     %<Eleventh chapter.>% It deals first with penance, observation of Vratas, Yàgas, Yaj¤as and fee to the priests. It then deals with punishments of crimes, expiation for murder, prostitution etc.
     %<Twelfth chapter.>% It deals with the theory of births and describes how your deeds in the present life are directive of the nature of life of your next birth. What deeds would fetch you what life is also explained. It contains instructions on âtmaj¤àna and the way to obtain mokùa (absolute bliss).
     The basis of the present Hindu Law is Manusmçti and it is believed to have been written in B.C. 500.

@<[Page 482a]>@

#<MANUúYA (MAN)># The Puràõas have not given a definite explanation regarding the origin of Man, the most important of all living beings. Many stories regarding the origin of Man were current among the ancient people. According to Hindu Puràõas Man was born of Svàyambhuva Manu who in turn was born of Brahmà. According to Vàlmãki Ràmàyaõa (Sarga 14, Araõya Kàõóa) all the living beings including man were born to Ka÷yapaprajàpati of his eight wives, Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu and Analà. From Aditi were born the devas; from Diti, the daityas; from Danu, the dànavas; from Kàlã, the asuras Kàlaka and Naraka; from Tàmrà, the birdflock Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and Sukã; from Krodhava÷à the animal flock, Mçgã, Mçgamandà, Harã, Bhadramadà, Màtaïgã, øàrdålã, Svetà and Surabhi; from Manu, mankind and from Analà, the flora.
     There is basis to believe that the Greeks and the people of Bhàrata accepted with slight modifications the theory of evolution. The Da÷àvatàras of Viùõu almost represents the progressive changes in the form of a living thing from a fish into man. The theory of Darwin that life was first formed in water was current among the sages of ancient Bhàrata, even from very early times.
     "apa eva sasarjàdau tàsu vãryamapàsçjat //" (He created water first and cast virility therein).
     In the Da÷àvatàras (ten incarnations of Viùõu) the first avatàra is Matsya (Fish). The next one is Kårma or Tortoise which is a progress in the form of fish. The third is Varàha or boar which is another step forward in evolution. The fourth is Narasiüha (Man cum lion) which is the first step towards the formation of Man. That avatàra has got the traits of both man and animal. The next one is Vàmana or a small man. Then ørã Ràma and ørã Kçùõa, both fully grown men but with different kinds of culture.

#<MANVANTARA(M)>#
     1) %<Kalpa, Manvantara and Caturyuga.>% The Prapa¤ca (universe) is perishable. At one time, it takes its origin, at another time it perishes. Brahmà, the creator of the universe has birth and death. The period between the birth and death of a Brahmà is known as a "Mahàkalpa". The flood that comes at the death of a Brahmà is called "Mahàpralaya". One day of Brahmà is called Kalpakàla. In the Puràõas one Kalpa or one day of Brahmà is divided into fourteen parts. The master or ruler of each of these divisions is a Manu. There are fourteen Manus. The life span of each Manu is called a "Manvantaram".
     There are seventy one Caturyugas in each Manvantara. The four yugas namely Kçtayuga, Tretàyuga, Dvàparayuga and Kaliyuga make np one Caturyuga. At the end of seventyone such Caturyugas, that is, at the end of every two hundred and eightyfour (71 x 4) yugas, a Manu completes his life-span. Along with that, the Devas who were born at the time of the birth of that Manu, also come to the end of their lives. Fourteen such Manvantaras make one day of Brahmà. It is at the end of that day that the original universe perishes. Brahmà's life-span is 120 years. At the end of that period, that Brahmà perishes. That is to say, at the end of every 42,200 divine days (120 x 360) which is the life-span of a Brahmà, a deluge takes place. Thus in one Brahmà's time 42,200 Kalpas take place. A Brahmà's life span is known as "Mahàkalpa" and the close of a Brahmà's period is called "Mahàpralaya".
     2) %<Human year (Manuùya varùa) and Divine year (Deva varùa).>% When two leaves are placed one over the other and they are pierced by a needle, the time required for the needle to pass from the first leaf to the second is called "Alpakàla". Thirty such alpakàlas make one "Truñi". Thirty truñis make one "Kalà". Thirty Kalàs make one "Kàùñhà", which is also known as "Nimiùa" "Noñi" or "Màtrà". Four "Nimiùas" make one "Gaõita". Ten Gaõitas, one "Neñuvãrppu". Six neñuvãrppus, one "Vinàzhikà". Sixty vinàzhikàs one "Ghañikà". Sixty ghañikàs one day (day and night together). Fifteen days, one "Pakùa". Two Pakùas, one "Càndra màsa" (lunar month). One Càndramàsa for human beings is one "ahoràtra" (one day and night making up one full day) for the pitçs. Twelve Càndra màsas make one year for human beings. One year for human beings is one ahoràtra for the gods. Three hundred ahoràtras of gods make one "Deva Vatsara" or "Divya vatsara". 4,800 divyavatsaras make one Kçtayuga. 3,600 divyavatsaras make one Tretàyuga, 2,400 divyavatsaras make one Dvàparayuga. 1,200 divyavatsaras make one Kaliyuga. 12,000 divyavatsaras comprising a set of Kçta, Tretà. Dvàpara and Kaliyugas make one Caturyuga. A Manu's period is completed at the end of 71 Caturyugas. With that, the first group of gods also comes to an end. At the end of fourteen such Manus, one "Kalpa" is over and a deluge takes place. The whole of this period comprises one night for Brahmà. Night is the time of complete inactivity. With the end of the night, creation is started again. When 360 such ahoràtras of Brahmà are completed, he completes one year. After completing 120 such years, a Brahmà perishes. Again a period of absolute inactivity follows for the length of a Brahmà's life-span. After a period of 120 Brahma varùas (the lifespan of a Brahmà) another Brahmà comes into being.
     The life-span of Brahmà is shown in the following tabular form: 360 days for gods--One Deva vatsara. 12,000 Deva vatsaras--1 caturyuga (36 lakhs years for human beings). 71 caturyugas--1 Manvantaram (One Manu's life-span). 14 Manvantaras--1 Kalpa (one day time for Brahmà) 2 Kalpas--One day (and night) for Brahmà. (Ahoràtra) 360 days of Brahmà--1 Brahma Varùa 120 Brahma Varùas--One Brahmà's life-span.
     This life-span of one Brahmà is therefore 30 crores 9 lakhs 17 thousands 376 hundreds of years of human beings.
     It is said that a Manu's period of reign is 4,32,000 Manuùyarvarùas. (Bhàgavata, 3rd Skandha).
     3) %<The caturyuga scheme.>% A caturyuga consists of the four yugas, namely Kçta, Tretà, Dvàpara and Kali yugas. At the end of each Caturyuga, the Vedas perish Then the "Saptarùis" (seven sages) come down from heaven to the earth and restore them again. Manu who is the propounder of Dharma ÷àstra, is also born in every Kçtayuga. The Devas of each Manvantaram feed upon the share of Havis (offerings at sacrifices) of the yàga till the end of that Manvantara. During the whole period of the Manvantara, the earth is protected and preserved by the sons of Manu and their descendants. Thus Manu, the Saptarùis, Devas, Indra and the Kings who are the sons of Manu are the authorities of the Manvantara. After 14 Manvantaras a Kalpa of about 1,000 yugas, comes to an end. After that there is a night extending over the same period in duration. At that time Mahàviùõu sleeps on his bed Ananta in the ocean of deluge. After that, he wakes up again and performs creation. Manus, Kings, Indra, Devas and Saptarùis are the Sàttvika aspects of Mahàviùõu, who performs the work of protecting the world. In Kçta yuga, Mahàviùõu assumes the form of Kapila and others and preaches "Paramaj¤àna". In Tretà yuga he assumes the form of an emperor and destroys the wicked people. In Dvàpara yuga, he assumes the form of Vyàsa and after dividing the Veda into 4 sections, classifies each of the sections into the various branches. At the end of Kaliyuga, Mahàviùõu assumes the form of Kalki and restores the vicious to the path of righteousness. This is the "Caturyuga scheme" of Mahàviùõu. (Viùõu Puràõa. Part III, Chapter 2).
     4) %<The fourteen Manus.>% The names of the fourteen Manus of one Kalpa are given below:
     (1) Svàyambhuva (2) Svàrociùa (3) Uttama (Auttami) (4) Tàmasa (5) Raivata (6) Càkùuùa (7) Vaivasvata (8) Sàvarõi (9) Dakùasàvarõi (10) Brahmasàvarõi (11) Dharmasàvarõi (12) Rudrasàvarõi (13) Raucyadevasàvarõi (14) Indrasàvarõi.
     Each of the above Manus is described below:--
     (1) %<Svàyambhuva.>%
     (a) %<General.>% Svàyambhuva was born as the spiritual son of Brahmà. This Manu got his name because he was "Svàyambhuva" or born from Brahmà. He married the goddess øataråpà, the spiritual daughter of Brahmà. After that, he went to the shore of the ocean of milk, made an image of Mahàdevã there and worshipped her by chanting Vàgbhava mantra and performed an austere penance. After a hundred years of such worship the goddess was pleased. She appeared before Svàyambhuva and granted him boons. She blessed him to attain the highest place in Heaven (Paramapada) after begetting vast progeny. Then the goddess went to Vindhya mountain and became the deity of Vindhya. Svàyambhuva returned and started his reign by worshipping the goddess.
     This Svàyambhuva is regarded as the author of the famous work "Manusmçti". Kàlidàsa says that the Kings of the Raghu dynasty lived in strict obedience to the laws laid down by this Manu. (Devã Bhàgavata, Da÷ama Skandha).
     (b) %<Other details.>%
     (i) The Saptarùis of first Manvantara were--Marãci, Aïgiras, Atri, Pulaha, Kratu, Pulastya and Vasiùtha. Devas are known as Yamas. The first Manu had ten sons namelv Agnãdhra, Agnibàhu, Medhà, Medhàtithi, Vasu, Jyotiùmàn, Dyutimàn, Havya, Savana and Putra and they ruled over the country. (Harivaü÷a, Chapter 7).
     (ii) Emperor Pçthu turned Svàyambhuva Manu into a calf and obtained medicine from Bhåmi by milking her as a cow. (Bhàgavata, 4th Skandha).
     (iii) Born from Viràñ aõóa. (M.B. âdi Parva Chapter 1, Verse 32).
     (iv) Sage Cyavana married this Manu's daughter. (M.B. âdi Parva, Chapter 66, Verse 46).
     (v) This Manu taught Soma, the art of Càkùuùã. (M.B. âdi Parva, Chapter 169, Verse 43).
     (vi) Since this Manu had blessed the clouds of the Magadha country they sent periodical rains to that region. (M.B. Sabhà Parva, Chapter 21, Verse 10).
     (vii) Manu came to the world, riding in the chariot of the gods to see Arjuna's fight. (M.B. Viràña Parva, Chapter 56, Verse 10).
     (viii) This Manu had a wife named Sarasvatã (øataråpà). (M.B. Udyoga Parva, Chapter 117, Verse 14).
     (ix) This Manu lives in Bindusaras. (Bhãùma Parva, Chapter 7, Verse 46).
     (x) He came at the time of Subrahmaõya's birth. (øalya Parva, Chapter 45, Verse 10).
     (xi) Manu held discussions with Siddhas. (øànti Parva, Chapter 36).
     (xii) He was the King of men. (øànti Parva, Chapter 67, Verse 21).
     (xiii) This Manu is called "Prajàpati Manu". Once he had a talk with Bçhaspati on the subject of Dharma. (øànti Parva, Chapter 201).
     (xiv) Upamanyu saw Svàyambhuva Manu sitting by the side of øiva. (Anu÷àsana Parva, Chapter 14, Verse 280).
     (xv) He talked with the sage Suparõa about the greatness of flowers, fumes, lights, offerings and gifts. (âdi-Parva, Chapter 65, Verse 45).
     (2) %<Svàrociùa.>%
     %<(a) General.>% Svàyambhuva had two great sons Priyavrata and Uttànapàda. The second Manu was the son of Priyavrata and his name was Svàrociùa. He was a glorious and adventurous man. He went to the banks of the river Kàlindã, made a hermitage there, installed an idol of Devã made of earth and offered worship most fervently. At the end of 12 years of tapas when he ate only dried leaves, Devã appeared before him in her dazzling brilliance and blessed him. The name of this Devã was "Dhàriõãdevã". After a reign of many years this King went to Heaven. (Devã Bhàgavata, 10th Skandha).
     (b) %<Other Details.>%
     (i) Pàràvatas and Tuùitas were the Devas in this Manvantara. The mighty Vipa÷cit was Devendra. The Saptarùis were ærjja, Stambha, Pràõa, Ràma, èùabha, Niraya, and Parãvàn. Caitra, Kimpuruùa and others were the sons of Svàrociùa Manu. (Viùõu Puràõa, Part 3, Chapter 1).
     (ii) In Harivaü÷a, Chapter 7 we read that the Saptarùis of this Manvantaram were Aurva, Stambha, Ka÷yapa, Pràõa, Bçhaspati, Datta and Ni÷cyavana.
     (iii) Brahmà taught this Manu, Sàtvatadharma. Svàrociùa taught this dharma to his son øaïkhavadana. (øànti Parva, Chapter 348, Verse 36).
     (3) %<Auttami (Uttama).>%
     %<(a) General.>% Uttama was also the son of Priyavrata. He went to Gaïgà tãrtha and offered worship to Devã for three years with Vàgbãja mantra. At the end of it, Devã was pleased and blessed him with worthy sons and a kingdom without the threat of enemies After a happy reign of many years, at the close of the Manvantara, he reached the highest place in Heaven. Devi Bhàgavata, 10th Skandha).
     (b) %<Other details.>% Su÷ànti was the name of the Devendra of this Manvantara. There were five groups of Devas, namely Sudhàmans, Satyas, Japas, Pratardanas and øivas, each group consisting of twelve Devas. The seven sons of the sage Vasiùñha were the saptarùis of this Manvantara. These seven sons of Vasiùñha by his wife ærjjà were Rajas, Gotra, ærdhvabàhu, Savana, Anagha, Sutapas and øukra. Aja, Para÷udãpta and others were the sons of the Manu Uttama. (Viùõu Puràõa, Part I. Chapter 1).
     (4) %<Tàmasa.>%
     %<(a) General.>% The fourth Manu Tàmasa was the son of Priyavrata. That King performed penance to Devã on the northern bank of the river Narmadà with Kàmaràja mantra. As a result of Devã's blessing, he obtained a prosperous Kingdom and worthy sons. After a long reign he attained heaven. (Devã Bhàgavata, 10th Skandha).
     %<(b) Other details.>% At the time of this Manu, there were four groups of Devas, namely--Supàras, Haris, Satyas, and Sudhãs. Each of these groups contained 27 Devas. øibi who had performed a hundred yàgas was the Indra. The Saptarùis of this Manvantara were Jyotirmàn, Pçthu, Kàvya, Caitra, Agnivanaka, and Pãvara and Nara. Khyàti, Keturåpa, Jànujaïgha and others were the sons of Tàmasa Manu. (Viùõu Puràõa, Part I, Chapter 1).
     (5) %<Raivata.>%
     (a) %<General.>% The fifth Manu Raivata was the younger brother of Tàmasa. He worshipped Devã with Kàmabãja mantra on the banks of the river Kàlindã. With the blessing of Devã he ruled for many years and then attained Heaven. (Devã Bhàgavata, 10th Skandha).
     (b) %<Other details.>% The name of the Indra of this Manvantara was Vibhu. There were four groups of Devas--Amitàbhas, Bhåtarayas, Vaikuõñhas and Sumedhas. Each of these groups contained fourteen Devas. The Saptarùis of Raivata Manvantara were-Hiraõyaromà, Vedasrã, ærdhvabàhu, Vedabàhu, Sudàmà, Parjanya and Mahàmuni. The sons of Raivata Manu, Balabandhu, Sambhàvya, Satyaka and others were mighty Kings. (Viùõu Puràõa, Part 3, Chapter 1).
     (6) %<Càkùuùa.>%
     %<(a) General.>% This Manu was the son of Aïga. Once he went to the Ràjarùi (royal saint) Pulaha and prayed for prosperity, mastery of the whole world, invincible power and profound scholarship. Pulaha sent him to Devã. The Ràjarùi taught him the worship of Devã. After acquiring the mantra Càkùuùa went to the banks of the river Virajà and offered worship to Devã. At the end of twelve years, Devã appeared before him and blessed him with "Manuhood", mastery of the Manu kingdom and brilliant sons After many years he distributed his kingdoms among his sons and at last attained "Devãpada". (Devã Bhàgavata, Da÷ama Skandha).
     %<(b) Other details.>%
     (i) The following account is given in Viùõu Puràõa, Part I, Chapter 13, about the birth of Càkùuùa Manu. Dhruva and his wife øambhu had two sons, namely øiùñi and Bhavya. Succhàyà, the wife of øiùñi gave birth to five sons, Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas, who were all sinless. Càkùuùa was born to Bçhatã, the wife of Ripu. Càkùuùa begot Manu by Puùkariõã, daughter of Vãraõa Prajàpati. This was the sixth Manu. By his wife Naóvalà, the daughter of Vairàja Prajàpati, he had 10 sons, namely, Kuru, Puru, øatadyumna, Tapasvã, Satyavàn, øuci, Agniùñoma, Atiràtra, Sudyumna and Abhimanyu. âgneyã, wife of Kuru, gave birth to six sons who were Aïga, Sumanas, Khyàti, Kratu, Aïgiras and øibi. Sunãthà, wife of Aüga, gave birth to Vena. Pçthu was the son of Vena. He is also known as "Vainya".
     (ii) The Indra of that period was Manojava. There were five groups of Devas--âkhyas, Prasåtas, Bhavyas, Pçthukas and Lekhas, each group consisting of eight Devas. The Saptarùis of this Manvantara were-Sumedhas, Virajas, Haviùmàn, Uttama, Madhu, Atinàman and Sahiùõu. øatadyumna and other mighty Kings were the sons of Càkùuùa Manu. (Viùõu Puràõa, Part I, Chapter 3).
     (iii) The sons of this Manu became famous under the name "Variùñhas" (M.B. Anu÷àsana Parva, Chapter 18, Verse 20).
     (7) %<Vaivasvata.>%
     %<(a) General.>% He was born from Sårya. It is this Manu who rules the world today. All living beings that we see today were born from him. Vaivasvata Manu is Satyavrata Manu who escaped from the last deluge. To save him Viùõu took up the incarnation of Matsya (fish). Vaivasvata Manu was also the first of the Kings of the Sårya vaü÷a (Solar Dynasty) who ruled over Ayodhyà.
     %<(b) Other details.>% (i) In Devã Bhàgavata, Saptama Skandha, we see that the sons of Vaivasvata namely Ikùvàku, Nàbhàga, Dhçùña, øaryàti, Nariùyanta, Pràü÷u, Nçga, Diùña, Karåùa and Pçùadhra were also called Manus.
     (ii) This Manu worshipped Devã and received her blessing and attained Heaven after a long reign. (Devã Bhàgavata, 10th Skandha).
     (iii) Vaivasvata Manu had another name, "øràddhadeva." The Devas of this Manvantaram are âdityas, Vasus and Rudras. The name of the Indra of this period is Purandara. The Saptarùis are, Vasiùñha, Ka÷yapa, Atri, Jamadagni, Gautama, Vi÷vàmitra and Bharadvàja. The nine Dhàrmikas (virtuous ones), Ikùvàku, Nçga, Dhçùña, øaryàti, Nariùyanta, Nàbhàga, Ariùña, Karåùa and Prùadhra are the sons of Vaivasvata Manu. (Viùõu Puràõa, Part 8, Chapter 1).
     (iv) Ten sons were born to this Manu who were Vena, Dhçùõu, Nariùyanta, Nàbhàga, Ikùvàku, Kàråùa, øaryàti, lla, Pçùadhra, and Nàbhàgàriùña. (M.B. âdi Parva, Chapter 75, Verse 15).
     (v) Mahàviùõu incarnated as Matsya for the sake of Vaivasvata Manu. (M.B. Vana Parva, Chapter 187).
     (vi) He received Yogavidyà from Sårya and Ikùvàku received it later from him. (M.B. Bhãùma Parva, Chapter 122, Verse 38).
     (vii) At the beginning of Tretàyuga, Sårya taught "Sàtvata Dharma" to Manu and Manu taught it to Ikùvàku for the protection of all creatures. (M.B. øànti Parva, Chapter 348, Verse 51).
     (viii) The sage Gautama taught øivasahasranàma to Vaivasvata Manu. (M.B. Anu÷àsana Parva, Chapter 17, Verse 177).
     (8) %<Sàvarõi.>%
     %<(a) General.>% Even in his previous birth he was a devotee of Devã. In his former birth (during the period of Svàrociùa Manvantara) Sàvarõi was born as a King of Caitravaü÷a under the name Suratha. The origin of the dynasty known as Caitravaü÷a was as follows:--Atri, son of Brahmà had a son named Ni÷àkara. This Ni÷àkara became an emperor by performing Ràjasåya. Emperor Ni÷àkara had a son Budha and Budha had a son named Caitra, both of whom were greatly renowned. It was Caitra's family which later on became the reputed Caitra dynasty. The son of that Caitra was Viratha. Suratha was the son of Viratha. This was the previous birth of Sàvarõi Manu. Suratha was a great hero and poet. Once another King besieged his city and defeated him. Suratha left his kingdom and went alone on horseback and took shelter in a dense forest. While wandering in the forest like a mad man with a broken heart, he happened to reach the à÷rama of the sage Sumedhas. The sage advised him to worship Devã in order to retrieve his lost kingdom and prosperity. Accordingly the King worshipped Devã who was pleased and restored to him his kingdom and prosperity. Besides, she blessed him that in his next birth he would become Sàvarõi, the King of the Solar dynasty and would be revered as the eighth Manu. Thus the eighth Manu Sàvarõi will be the second birth of Suratha. (Devã Bhàgavata, 10th Skandha).
     %<(b) Other details.>% Sàvarõi is also the son of Sårya. How he came to be called Sàvarõi is explained below:-Sårya had three children Manu, Yama and Yamã by Saüj¤à, the daughter of Vi÷vakarmà. This Manu was Vaivasvata Manu, the seventh Manu. Unable to bear the intense heat of Sårya, Saüj¤à once sent her maid Chàyà to Sårya in her own disguise and went to the forest for tapas. Sårya had three children by Chàyà, øanai÷cara, another Manu and Tapatã. This Manu is known as Sàvarõi who will become the eighth Manu. In his time there will be three groups of Devas--Sutapas, Amitàbhas and Mukhyas. Each of these groups will consist of twelve persons. The Saptarùis of the eighth Manvantara are Dãptimàn, Gàlava, Ràma, Kçpa, A÷vatthàmà son of Droõa, Vyàsa son of Parà÷ara and èùya÷çïga. Mahàbali, son of Virocana will be the Indra. Virajas, Urvarãyàn, Nirmoka and others are the Kings who are the sons of Sàvarõi Manu. (Viùõu Puràõa, Part III, Chapter 2).
     (9) %<Dakùa Sàvarõi.>%
     %<General.>% At the time of this Manu there are three groups of Devas namely, Pàras, Marãcigarbhas and Sudharmans. Each of the groups contains 12 Devas. The Indra who is the king of those Devas, is the mighty Adbhuta. The Saptarùis of this Manvantara are:--Savana, Dyutimàn, Bhavya, Vasu, Medhàtithi, Jyotiùmàn and Satya, Dhçtaketu. Dãptiketu, Pa¤cahasta, Niràmaya, Pçthu÷ravas are the sons of Dakùasàvarõi Manu. (Viùõu Puràõa, Part III, Chapter 2).
     (10). %<Brahma Sàvarõi.>%
     %<General.>% In this Manvantara, the Devas are Sudhàmans and Vi÷uddhas. Each of these groups will contain 100 Devas. Their Indra will be the heroic øànti. The Saptarùis will be Haviùmàn, Sukçta, Satya, Tapomårti, Nabhàga, Apratimaujas and Satyaketu. Brahma Sàvarõi will have ten sons, three of whom are, Sukùetra, Uttamaujas and Bhåtisena who will become Kings. (Viùõu Puràõa, Part III, Chapter 2).
     (11). %<Dharma Sàvarõi.>%
     %<General.>% In this Manvantara there will be three groups of Devas namely, Vihaïgamas, Kàmagas and Nirvàõaratis, each of the groups consisting of 30 Devas. Vçùa, Agnitejas, Vapuùmàn, Ghçõã, âruõi, Haviùmàn, and Anagha will be the Saptarùis. The sons of Dharma Sàvarõi viz., Sarvatraga, Sudharmà, Devànãka and others will be the kings of that time.
     (12). %<Rudra Sàvarõi.>%
     %<General.>% This Manu is the son of Rudra. The Indra of this Manvantara will be ètudhàman. There will be five groups of Devas namely, Haritas, Rohitas, Sumanases, Sukarmans and Supàras. Each group will contain 10 Devas. Saptarùis are Tapasvã, Sutapas, Tapomårti, Taporati, Tapodhçti, Tapodyuti and Tapodhana. The sons of this Manu, Devavàn, Upadeva and Deva÷reùñha will be mighty kings. (Viùõu Puràõa, Part III, Chapter 2).
     (13). %<Raucyadeva Sàvarõi. (Ruci).>%
     %<General.>% There will be three groups of Devas during this period called Sutràmans, Sukarmans and Sudharmans. Each of these groups will contain 33 Devas. The mighty Divaspati will be their Indra. Nirmoha, Tattvadar÷ã, Niùprakampya, Nirutsuka, Dhçtimàn, Avyaya and Sutapas are the Saptarùis of that period. Citrasena, Vicitra and other sons of this Manu will be kings. (Viùõu Puràõa, Part III, Chapter 2).
     (14). %<Indra Sàvarõi (Bhaumi).>%
     %<General.>% The Indra of this Manvantara will be øuci. Under his control there will be five groups of Devas. They are Càkùuùas, Pavitras, Kaniùñhas, Bhràjakas and Vàcàvçddhas. The Saptarùis of this period are Agnibàhu, øuci, øukra, Màgadha, Agnãdhra, Yukta and Jita. At that time the sons of the Manu who would rule the earth will be Uru, Gambhãrabuddhi and others. (Viùõu Puràõa, Part III, Chapter 2).
     5). %<Some more details.>% Fourteen Manus have been mentioned above. Of them, the seventh Manu, Vaivasvata Manu is the Head of the present Manvantrara. Some general facts about the Manus are given below:-
     1) The six Manus after the eighth one namely, Dakùasàvarõi, Merusàvarõi, Såryasàvarõi, Candrasàvarõã, Rudrasàvarõi and Viùõusàvarõi are respectively the re-births of Karåùa, Pçùadhra, Nàbhàga, Diùña, øaryàti and Tri÷aïku who were the sons of Vaivasvsata Manu. There is a story about their taking re-births. All the six persons mentioned above were once offering worship to the idol of Devã on the banks of the river Kàlindã. After twelve years, Devã appeared, under the name of Bhramaràmbikà and blessed them that in their next births they would become rulers of Manvantaras. (Devã Bhàgavata, 10th Skandha).
     2) It is said that the four Manus, Svàrociùa, Uttama, Tàmasa and Raivata belonged to Priyavrata's family. It was because Priyavrata who was a Ràjarùi offered tapas to Viùõu that four Manus were born in his family. (Viùõu Puràõa. Part III, Chapter 1).
     3) It is the power of Viùõu that dominates all the Manvantaras as the basic divinity. In the first Svàyambhuva Manvantara it was a part of that power of Viùõu itself that originated as Yaj¤apuruùa in âbhåti. After that when Svàrociùa Manvantara came it was again that divinity that took its origin in Tuùità as Ajita among the Tuùitas. In Uttama Manvantara that divinity Tuùita him self was born again under the name of Satya as the son of Satyà in the group of Devas called Satyas. When Tàmasa Manvantara began, that divinity was born again as the son of Haryà as a Hari in the group of Devas called Haris. It was that divinity Hari himself who was born in Sambhåti under the name of Mànasa among the Devas called Raivatas in Raivata Manvantara. In Càkùuùa Manvantara that Viùõu Bhagavàn took birth in Vikuõñhã as one of the Vaikuõñhas. In the present Vaivasvata Manvantara, Viùõu has incarnated in Aditi as Vàmana, the son of Ka÷yapa. That great Vàmana conquered all the three worlds and presented them to Devendra. (Viùõu Puràõa, Part III, Chapter 2).
     Besides the fourteen Manus mentioned above, certain other Manus are also referred to in the Puràõas. Some details about them are given below:--
     (1) It is seen from Vàlmãki Ràmàyaõa, Araõya Kàõóa, 14th Sarga, verse 11, that Ka÷yapa had a wife named Manu.
     (2) There is a reference to a Ràjarùi (Saintly king) named Manu in ègveda, first Maõóala, 16th Anuvàka, 112th Såkta.
     (3) A son named Manu was born to the Agni Tapa or Pà¤cajanya. This Manu has another name Bhànu. He had three wives named Suprajà, Bçhadbhàsà and Ni÷à. Six sons were born to him by the first two wives. By his third wife he had one daughter and seven sons. (M.B. Vana Parva, Chapter 221, Verse 4).
     (4) In Mahàbhàrata, øànti Parva, Chapter 57, verse 43, we find a reference to another Manu named Pracetas.

#<MâNYAVATä># Wife of Avikùit, son of Karandhama. Mànyavatã daughter of Bhãmaràja was carried away by force by Avikùit from the marriage hall on the marriage day. (Màrkaõóeya Puràõa).

#<MANYU I># A Vedic god. The origin of this god is described in Brahma Puràna as follows:--
     Once a terrible war broke out between Devas and Asuras. The Devas who were defeated, went to the Gautamã river valley and performed penance to øiva praying for victory. øiva produced Manyu from his third eye and presented him to the Devas. In the battle which followed they defeated the Asuras with the help of Manyu.

#<MANYU II># A king of the Påru dynasty. Bhàgavata, 9th Skandha states that Manyu, the son of Bharadvàja, had five sons including Bçhatkùaya.

#<MANYUMâN># Second son of the Agni Bhànu. (M.B. Vana Parva, Chapter 221, Verse 11).

#<MARAöA(M) (DEATH)># Death is a goddess whose name is Mçtyu. The Puràõas state that there was no death in the world before the birth of this goddess. In Mahàbhàrata, Droõa Parva, Chapter 53 there is the following story about the circumstances in which Brahmà created Mçtyu.
     Living beings multiplied endlessly on earth. As they had no death, the goddess Earth found their weight too much for her to bear. She went weeping to Brahmà and prayed for his help. At that time, Rudra and Nàrada were present in Brahmà's assembly. Brahmà said that he did not like destroying living beings. Because of the pressure of Rudra and Nàrada, Brahmà created out of Vi÷vaprakàsa (Cosmic Light) a woman. She was born from the south and Brahmà gave her the name "Mçtyu". He gave her permission to destroy human beings.
     When she heard that she was to kill living beings, she shed tears and Brahmà gathered those tears. She went to Dhenukà÷rama and other places and performed tapas. At last Brahmà called her back and assured her that it was not against Dharma to kill living beings. He changed the tears he had gathered from her face into the various diseases and returned them to her. He gave those diseases and the god Yama as her companions. Thus the goddess Mçtyu started her dance of destruction. (See also under the word PUNARJANMA).

#<MâRDAMAHARúI># One of the sons of Vi÷vàmitra who was a Brahmavàdã. (øloka 57, Chapter 4, Anu÷àsana Parva).

#<MâRGAöAPRIYâ># A daughter born to Ka÷yapa Prajàpati of his wife Pradhà. (øloka 45, Chapter 65, âdi Parva).

#<MâRGAøäRúAMâSA># The month of Dhanu (December). The month has got great Puràõic importance. If one lives taking food only once during the whole of this month one will be free from all sins and diseases. (øloka 17, Chapter 106, Anu÷àsana Parva). If on the Dvàda÷ã day in this month one fasts the whole day and night and worships Ke÷ava one will get the benefit of conducting an A÷vamedha yaj¤a. (øloka 3, Chapter 109, Anu÷àsana Parva).

#<MARäCA># A Dànava. There is a reference to him in Uttara Ràmàyaõa.

#<MâRäCA I># The uncle of Ràvaõa.
     1). %<Birth.>% On the banks of the river Sarayå, there were two states lying adjacent called Malada and Karåùa. The great sages conducted Jaladhàrà (showering of water) on the head of Indra to absolve him of his sin of killing Vçtràsura at this place. At that time Mala (excreta) and Karåùa (spittings) of Indra fell at those places and so they got the name of Malada and Karåùa. At that place was born after a few years a demoness named Tàñakà who had the strength of a thousand elephants. A demon called Sunda married Tàñakà and she got two sons named Màrãca and Subàhu. (Sarga 24, Bàla Kàõóa, Vàlmãki Ràmàyaõa and Bàla Kàõóa, Kamba Ràmàyaõa).
     2) %<Màrãca in his previous birth.>% Màrãca was the servant of the gate-keepers of Vaikuõñha. One day Mahàviùõu was displeased by a conduct of his and he cursed him to be born as a demon on earth. But he added that Màrãcawould get salvation from the curse when he was killed by ørã Ràma in which capacity Viùõu would incarnate soon. He would then return to Vaikuõñha to his original place. That was how Màrãca was born as the uncle of Ràvaõa.
     3) %<â÷rama life.>% Màrãca and Subàhu were two inseparable brothers. They learned all tactics of war and their hobby was to torment the innocent sages of the forests (Sarga 19, Bàlakàõóa, Vàlmãki Ràmàyaõa). When the exploits of Màrãca became unbearable, Vi÷vàmitra brought Ràma and Lakùmaõa from Ayodhyà for help. The instant Màrãca heard the fierce twang of Ràma's bow he fled to the other shore of the sea. From that day onwards Màrãca grew matted hair and wore barks of trees and spent his life in an à÷rama. (Sargas 35 and 36, Araõyakàõóa, Vàlmãki Ràmàyaõa).
     4) %<Death.>% When Ràma and Lakùmaõa were living in the Daõóakàraõya with Sãtà they were annoyed by a demoness named øårpaõakhà. In the fight that ensued very many demons were killed. øårpaõakhà complained to Ràvaõa who decided to kill Ràma and carry away Sãtà. For this he sought the help of his uncle Màrãca. Flying in his golden Vimàna and crossing mountains and oceans he approached Màrãca and told him of his plan. Màrãca who was aware of the force of Ràmabàõa dissuaded Ràvaõa from such a venture. But Ràvaõa persisted in his plan and gave Màrãca the following instructions: "Become a golden deer with beautiful white spots all over the body and roam about near the à÷rama of Ràma for his wife Sãtà to see. I am sure Sãtà will request her husband Ràma to catch hold of you. Ràma and Lakùmaõa will follow you and Sãtà will be left alone. I will then carry away Sãtà as Ràhu takes Candrikà (moonlight) and live happily with her. I will be contented if I can then tease Ràma who will be lamenting over his separation from his wife". Thinking that it would be better to die at the hands of Ràma than at the hands of Ràvaõa, Màrãca agreed to do as his nephew desired.
     Ràvaõa and Màrãca came near the à÷rama of Ràma in Ràvaõa's aerial chariot. Màrãca on alighting from it took the form of a beautiful fawn and entered the precincts of the à÷rama. The false fawn was capable of attracting the attention of anybody. It is described thus: "It appeared as a wonder to those who saw it. It was golden in colour with blue horns with white lines on it. The ears were like leaves of blue lotus and the face was of the colour of red lotus. The lips were like sapphire and the body beautifully shaped with sides like yellow flowers. The waist was thin and well-shaped and a rain-bow-coloured tail adorned its back. The whole body was silver-spotted and the deer was a feast for the eyes of anybody."
     The deer went and grazed in places where it could be seen by Sãtà. It would run away from the à÷rama and graze hidden from Sãtà but would come back again to the vision of Sãtà. It would mix with the deer of the à÷rama for some time and run away from them to distant places. Like a butterfly it flitted about always trying to attract the attention of Sãtà. Other deer approached it but on getting its scent flew away from it. The false deer suppressing the demon-instinct in him to kill and eat the animals which came near it played well the role of a fawn.
     Sãtà was enamoured of the deer and expressed to Ràma her desire to get it. Ràma followed it and finding it keeping a distance always got suspicious and shot it down with an arrow. The deer cried "Hà Lakùmaõa" and fell down dead. The cry was intended to mislead Lakùmaõa and draw him also away from Sãtà. (Chapters 43-44, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<MâRäCA II># Ka÷yapaprajàpati. Marãci was the father of Ka÷yapa and so Ka÷yapa was known as Màrãca also. (Sarga 46, Vàlmãki Ràmàyaõa).

#<MARäCI I># A Maharùi (sage) born from Brahmà's mind.
     1) %<Birth and Genealogy.>% The six great sages born from Brahmà's mind were:--Marãci, Aïgiras, Atri, Pulastya, Pulaha and Kratu, according to Mahàbhàrata, âdi Parva.
     2) %<Domestic life.>% Marãci had several wives and children. He married Kalà, the daughter of Kardama Prajàpati by his wife Devahåti. Marãci had two sons Ka÷yapa and Pårõiman by Kalà. This Ka÷yapa was the original ancestor of all living beings. But Pårõiman's family did not become well-known. Pårõiman had two sons, Virajas and Vi÷vaga and a daughter Devakulyà. Devakulyà washed the feet of Mahàviùõu and merged with âkà÷a Gaïgà.
     ærõà was another wife of Marãci. Six sons were born to ærõà. Under a curse of Brahmà they were born first as the sons of Hiraõyaka÷ipu and in their next birth as the sons of Vasudeva and Devakã. It was these six children who were born as ørã Kçùõa's elder brothers whom Kaüsa killed immediately after their birth. (See under Kçùõa).
     Marãci had another wife named Sambhåti. She gave birth to Paurõamàsa. In Viùõu Puràõa, Part I, Chapter 10, we see that Paurõamàsa who was a Mahàtmà had two sons Virajas and Parvata. Dharmavratà was yet another wife of Marãci. She was a daughter born to Dharmavatã by Dharmadeva.
     3) %<Dharmavratà cursed.>% Marãci lived happily for long with his wife Dharmavratà. Once he returned from the forest, carrying darbha grass, flowers etc. He was tired after a long walk. After taking food, he wanted his wife to massage his legs. While she was massaging him Marãci fell asleep. Just then Brahmà happened to come there. Dharmavratà was in a fix. She had to attend to her husband and at the same time receive Brahmà with due respect. She could not leave her husband's guru (Sire). It was her duty to honour him properly.
     At last she got up and welcomed Brahmà, offering him the customary honours. Meanwhile Marãci woke up and not finding his wife near him cursed her to be turned into a stone. Dharmavratà who was distressed at the curse pleaded innocence and explained to him that she had been honouring his guru. She warned him that he would incur the curse of øiva.
     Under Marãci's curse Dharmavratà was separated from him. She performed penance in the midst of fires. Mahàviùõu appeared before her and asked her what boon she wanted. She prayed that her curse might be lifted. Viùõu replied:--"It was Marãci who cursed you. That curse cannot be withdrawn. You will be turned into a sacred stone. Your name "Dharmavratà" will be changed into "Devavratà". In future, that stone will become famous under the name "Devavratà" or "Deva÷ilà". Brahmà, Viùõu, Mahe÷vara and goddesses like Lakùmã will dwell in that stone."
     After saying this, Mahàviùõu disappeared. Once Dharmadeva held this Deva÷ilà above the demon Gaya and the place became famous under the name of "Gayà tãrtha". (See under Gayàtãrtha).
     4) %<Other details.>%
     (i) Marãci had participated in the celebration connected with Arjuna's birth. (M.B. âdi Parva, Chapter 122, Verse 52).
     (ii) Marãci was a member of Indra's assembly. (M.B. Sabhà Parva, Chapter 7, Verse 17).
     (iii) Marãci attended the celebration connected with Subrahmaõya's birth. (M.B. øalya Parva, Chapter 45, Verse 10).
     (iv) After the Bhàrata Yuddha, Marãci visited Bhãùma who was lying on "øara øayyà" (bed of arrows). (M.B. øànti Parva, Chapter 47, Verse 10).
     (v) Mahàbhàrata, øànti Parva, Chapter 334, Verse 35, mentions that Marãci is a Prajàpati.
     (vi) Marãci is one of the group of sages known as Citra÷ikhaõóins. (M.B. øànti Parva, Chapter 335, Verse 29).
     (vii) Mahàbhàrata, øànti Parva, Chapter 340, Verse 44, describes Marãci as one of the Aùñaprakçtis.
     (viii) Marãci once visited Dhruva who was performing penance and gave him advice. (Viùõu Puràõa, Part I, Chapter 11).

#<MARäCI II># A celestial woman. In Mahàbhàrata, âdi Parva, Chapter 122, Verse 62 we find that she attended a dance at the celebrations at the time of Arjuna's birth.

#<MARäCI III># An author of Dharma÷àstra. His statements are quoted in Aparàrkà, Smçticandrikà, Mitàkùarà and other works.

#<MâRIúâ I># A nymph created as a maiden of the Flora (See under Kaõóu).

#<MâRIúâ II># A river of Puràõic fame. (øloka 36, Chapter 9, Bhãùma Parva).

#<MâRIúâ># A place of habitation of ancient Bhàrata. (øloka 69, Chapter 9, Bhãùma Parva).

#<MâRJâRA># Son of Jàmbavàn. It is said in Brahmapuràõa that the màrjàras (cats) have their origin from this son of Jàmbavàn.

#<MARKA># See under the word øaõóàmarka.

#<MâRKAöôEYA># The son of Mçkaõóu. He was a great devotee of øiva.
     1) %<Genealogy.>% Bhçgu, son of Brahmà, begot of his wife Khyàti a daughter named Lakùmã and two sons named Dhàtà and Vidhàtà.
     Dhàtà and Vidhàtà married âyati and Niyati daughters of Mahàmeru. Dhàtà begot of his wife âyati a son named Pràõa and Niyati bore Vidhàtà a son named Mçkaõóu Màrkaõóeya was the son of Mçkaõóu and Veda÷iras was the son of Màrkaõóeya.
     2) %<Birth.>% Mçkaõóu did not have sons for a long time and so he performed penance for several years to please øiva to get a son. øiva appeared before him in person and asked him thus "Do you desire to have a virtuous, wise and pious son who would live up to sixteen years or a dullwitted evil-natured son who would live long?" Mçkaõóu chose the first type and soon a son was born. He was named Màrkaõóeya. Even from boyhood Màrkaõóeya knew all the Vedas and ÷àstras. His pleasing manners got the approval of his teachers and the boy was liked by one and all. But the parents were sad and whenever they looked at their son a gloom spread over their face. The secret of the short span of his life was hidden from him.
     The sixteenth year was fast approaching and one day unable to control their grief they wept before him. Màrkaõóeya asked them the reason why they wept. Mçkaõóu with tears running down his cheeks told him the story. From that day onwards Màrkaõóeya started performing penance wearing barks of trees for his dress and growing matted hair. The boy was soon engrossed in severe austerities.
     The day of his death came and the boy sat before the idol of øiva in deep meditation. The servants of the god of Death could not approach Màrkaõóeya for the radiation from him was too hot for them. So Yama, the god of Death, himself came to fetch him. Then Màrkaõóeya crying loudly for help embraced the idol before him. Yama threw his rope in a loop and it went and circled round the idol also. Angry øiva rose from the idol and coming down killed Yama to save the child. From that day onwards øiva got the names Mçtyu¤jaya and Kàlakàla. After that at the request of the devas øiva gave life to Yama again and made Màrkaõóeya to be of sixteen years for ever.
     3) %<Penance of Màrkaõóeya.>% The Puràõas state that after getting the blessing from øiva, Màrkaõóeya lived for ten crores of years. While he was in deep meditation six Manvantaras passed away. When Màrkaõóeya continued his meditation to the seventh Manvantara Indra got frightened and he made an attempt to abort the penance of Màrkaõóeya. Indra sent his troops of Gandharvas, nymphs, Manmatha and Vasanta to the à÷rama of Màrkaõóeya. The à÷rama of Màrkaõóeya was at a place which was on the northern side of the Himàlayas and was famous by the presence there of the river Puùpabhadrà and the rock Citra. The agents of Indra came there and tried to entice him with many temptations. Beautiful celestial maidens danced around the à÷rama. Flowers fell from their hair when their waists shook by the weight of their heavy breasts. Enchanting girls played with balls here and there. As they played the bracelets on their waists fell down and the thin garments that hid their bodies flew up showing an alluring nakedness. Kàma (God of Love) sent his arrows at that time against the sage. But Màrkaõóeya sat unconcerned as rigid as a rock and Indra accepted defeat. When Indra and his troops returned disappointed Mahàviùõu with many sages went to Màrkaõóeya. He awoke from his meditation and worshipped Viùõu.
     4) %<Vision of Pralaya.>% On one evening at dusk Màrkaõóeya was sitting at Puùpabhadràtãra when from somewhere a wind began to blow. The wind increased in strength and the sky became covered with clouds. The place resounded with peals of thunder and soon it began to rain. Rains became heavy. Rivers became flooded and water-level in the oceans rose. Everything around was submerged in water and Màrkaõóeya alone stood there with his matted hair swinging in the wind. It was impossible to know the directions and Màrkaõóeya started walking. He fell into whirlpools but was the next instant thrown up on to the top of surging waves. Then he saw on the top of a high wave a banyan tree. On a branch on the north-east of the tree he saw an infant lying, devouring the darkness by its effulgence. He was attracted to the infant by its vital force and went inside the infant as it inhaled. Inside the belly of the kid Màrkaõóeya had a vision of the entire universe. He saw the sky, the horizon, the stars, the oceans, the mountains expanses of land, Suras, Asuras, forests and all that the universe contained in its proper set-up. He saw passing before his eyes the elements, the Yugas and the Manvantaras. After some time he was thrown out by an exhalation of the infant. He stood on the waters. The old banyan tree was still there. An infant was still lying on a leaf on that tree. Màrkaõóeya then knew it was Mahàviùõu. He rushed to embrace the child; but the child disappeared before he reached it. Màrkaõóeya praised Mahàviùõu.
     5) %<Pàrvatã and Parame÷vara come to Màrkaõóeya.>% When Mahàviùõu disappeared from his vision he felt he was sitting at Puùpabhadràtãra and he again went into meditation. At that time Pàrvatã and Parame÷vara came that way and appeared before Màrkaõóeya. The sage worshipped them and they both blessed Màrkaõóeya and said "Every desire of yours will be fulfilled. You will never be rugous or grey-haired and will live virtuous and famous till the end of the world. Omniscience will be an asset for you". After having said so much Pàrvatã and Parame÷vara disappeared. The Puràõic belief is that the realised soul of Màrkaõóeya is moving about in the universe. (10th Skandha, Chapters 8 to 11, Bhàgavata).
     6). %<Details from Mahàbhàrata relating to Màrkaõóeya.>%
     (1) This sage shone in the court of Dharmaputra. (øloka 15, Chapter 4, Sabhà Parva).
     (ii) He sits in the court of Brahmà and worships him (øloka 12, Chapter 11, Sabhà Parva).
     (iii) Once Màrkaõóeya gave Dharmopade÷a to the Pàõóavas. (Chapter 25, Vana Parva).
     (iv) Màrkaõóeya sitting on the banks of the river Payoùõã sang praises about river Payoùõã and king Nçga. (øloka 5, Chapter 88, Vana Parva).
     (v) Once Màrkaõóeya narrated to Dharmaputra stories about Kings and èùis. (Chapters 186 to 232, Vana Parva).
     (vi) Màrkaõóeya had a vision of the great deluge. (Chapter 188, Vana Parva).
     (vii) This sage entered the belly of Bàlamukunda. (øloka 100, Chapter 188, Vana Parva).
     (viii) Màrkaõóeya gave a description of Kaliyuga. (øloka 7, Chapter 190, Vana Parva).
     (ix) He described at another time the incarnation of Kalki. (øloka 93, Chapter 19, Vana Parva).
     (x) Once Màrkaõóeya narrated the story of Tripuravadha to Dharmaputra. (øloka 2, Chapter 33, Karõa Parva).
     (xi) Màrkaõóeya was also one among the several sages who visited Bhãùma lying on his bed of arrows. (øloka 11, Chapter 47, øànti Parva).
     (xii) Màrkaõóeya learnt Sahasranàma (thousand names) of øiva from Naciketas and taught the same to Upamanyu. (øloka 79, Chapter 17, Anu÷àsana Parva).
     (xiii) Once Màrkaõóeya discussed with Nàrada topics on many different subjects. (Dàkùiõàtya Pàñha, Chapter 22, Anu÷àsana Parva).
     (xiv) Once Màrkaõóeya explained the evils of taking flesh as food. (øloka 37, Chapter 115, Anu÷àsana Parva).
     (xv) The name of the wife of Màrkaõóeya was Dhåmorõà. (øloka 4, Chapter 146, Anu÷àsana Parva).
     (xvi) Yudhiùñhira worshipped Màrkaõóeya also when he worshipped great sages before commencing the Mahàprasthàna. (øloka 12, Chapter 1, Prasthàna Parva, M.B.).
     (xvii) Mahàbhàrata gives the following synonyms for Màrkaõóeya:--Bhàrgava, Bhàrgavasattama, Bhçgukula÷àrdåla, Bhçgunandana, Brahmarùi and Viprarùi.

#<MâRKAöôEYA (M)># A famous holy place. This place is situated about sixteen miles to the north of Kà÷ã at a place where the rivers Gaïgà and Gomatã meet. He who visits this place would get the benefit of doing an Agniùñomayaj¤a. Not only that, he would lift the prestige of his family. (øloka 80, Chapter 34, Vana Parva).

#<MâRKAöôEYAPURâöA># One of the eighteen Puràõas. The number of granthas in it is ninethousand. It contains a critical study of Dharma and Adharma. It is considered to be very good to give this Puràõa as gift on the full-moon day in the month of Kàrttika (November). (Chapter 272, Agni Puràõa).

#<MâRKAöôEYASAMASYâPARVA># A sub-Parva of the Vana Parva of Mahàbhàrata. This contains chapters 82 to 242 of Vana Parva.

#<MARMAN># According to Indian øàstras there are 108 Marmans in the body of a living being. Of these the most important are forehead, eyes, eye-brows, armpits, shoulders heart, chin etc. Bhaviùya Puràõa, Chapter 34 says that a snake-bite or a heavy blow on any one of these marmans would prove fatal.

#<MâRTTIKâVANA (M)># An ancient country in Bhàrata. During the time of the Pàõóavas this country was ruled by King øalya. (øloka 14, Chapter 16, Vana Parva). Para÷uràma killed all the Kùatriyas of this country. (øloka 12, Chapter 70, Droõa Parva). Arjuna once made the son of Kçtavarmà the King of this country. (øloka 69, Chapter 77, Mausala Parva).

#<MARU I># A king of the Ikùvàku dynasty, the father of Prasu÷ruta and son of øãghra. He had become "Cira¤jãvã" (immortal) by his Yogic power. According to Bhàgavata Puràõa, all Kùatriya families would perish in Kaliyuga. At that time, Maru would come back to the world to revive the Kùatriya race. (Bhàgavata, 9th Skandha).

#<MARU II># A Videha king of the Nimi dynasty. (Bhàgavata, 9th Skandha).

#<MARU III># One of the chief lieutenants of Narakàsura. He was slain by ørã Kçùõa.

#<MARUBHæMI (MARUDHANVA)># The ancient name of the present Ràjasthàn. In Mahàbhàrata, Sabhà Parva, Chapter 32, Verse 5 we see that Nakula had won a victory over Marudhanva during his triumphal march over the western country. Kàmyakavana in which is included Tçõabindu sarovara, is in Marudhanva. (M.B. Vana Parva, Chapter 258, Verse 13). Marudhanva was also known as "Màrvàña". The sage Uttaïka lived in Màrvàña. In Mahàbhàrata, A÷vamedha Parva, Chapters 53, 54 and 55 it is stated that once ørã Kçùõa showed his Vi÷varåpa to this sage at Màrvàña.

#<MâRUDHA># A country of Puràõic fame. Sahadeva conquered this place while he was on his victory march to the south. (øloka 14, Chapter 31, Sabhà Parva).

#<MâRUTA># The fortynine Vàyus. (For details see under DITI).

#<MâRUTA (M)># An ancient place of habitation of south Bhàrata. Those who stood on the right side of the Krau¤càruõa Vyåha (a battle array) constructed by Dhçùñadyumna in the Kurukùetra battle were the people of Màruta from south Bhàrata. (øloka 57, Chapter 50, Bhãùma Parva).

#<MâRUTAGAöATäRTHA># (MARUDGAöATäRTHA) A sacred place. (M.B. Anu÷àsana Parva, Chapter 25, Verse 38).

#<MâRUTANTAVYA># One of the sons of Vi÷vàmitra. (øloka 54, Chapter 4, Anu÷àsana Parva).

#<MâRUTâøANA># A soldier of Subrahmaõya. (øloka 62, Chapter 45, øalya Parva).

#<MâRUTASKANDHA># An army of the Devas. The commander of the forces was Subrahmaõya. (øloka 55, Chapter 231, Vana Parva).

#<MARUTS># In the Puràõas there are references to 49 gods who are known as "Maruts". All of them are the sons of Ka÷yapa. The story of how the child in Diti's womb was cut into 49 pieces which became 49 Maruts. is given in Chapter 71 of Vàmana Puràõa as follows:
     Ka÷yapa's first wife Aditi became the mother of Devas and his second wife Diti became the mother of Daityas. The chief of the Devas was Indra and the chiefs of Daityas were Hiraõyàkùa and Hiraõyaka÷ipu. At the request of Indra, Hiraõyàkùa and Hiraõyaka÷ipu were slain by Mahàviùõu. Diti who was grieved at the death of her sons, approached Ka÷yapa and requested him to give her a son who would be strong enough to kill Indra. Ka÷yapa told her that if she could perform tapas for 10,000 Divyavarùas with due observances, she would get a son who would be able to kill Indra and conquer the three worlds. He gave her a long list of conditions to be observed during the tapas, some of which were as follows:--Do not injure any creature; do not curse; do not tell lies; do not cut nails or hair; do not touch any unclean object; do not get angry, do not speak to wicked people; do not wear soiled clothes; do not wear garlands used by others; do not eat what is left over by another; do not eat meat touched by a øådra woman. Putting on clean, white dress, carrying auspicious substances, everyday before breakfast, cows, Bràhmaõas, goddess Lakùmã and Ka÷yapa himself should be worshipped." This observance is known as "Puüsavana." He said that if she performed the tapas with this austere observance, a son capable of killing Indra would be born to her.
     Diti started the observance as advised by her husband. Ka÷yapa left for Udaya mountain. After his departure, Indra came to the â÷rama and pretending friendship offered to serve Diti as an attendant. Diti accepted his offer and allowed him to serve her. One day Diti who was utterly tired fell asleep and Indra took advantage of this opportunity and gained entrance into her womb through her nostrils. He cut the child in Diti's womb with his weapon Vajra into seven pieces. At that time the child cried aloud and Indra said to it "Mà ruda" which means "Do not cry". He cut each of the seven pieces again into seven pieces and thus 49 Maruts were born out of the 49 pieces. Since Indra said "Mà ruda", they came to be known as "Maruts". All these Maruts subsequently became Indra's servants.
     After this, Indra with his weapon came out of Diti's body. With joined palms he begged Diti's pardon and explained to her that he destroyed the child in her womb since he was destined to be his (Indra's) enemy.

#<MARUTTA I># A wealthy king who lived in Kçtayuga.
     1). %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà, Marãci, Ka÷yapa, Vivasvàn, Vaivasvata Manu, Mahàbàhu, Prasandhi, Kùupa, Ikùvàku, Viü÷a, Kalyàõa, Khanãnetra, Suvarcas, Karandhama and Marutta.
     2) %<How Marutta got gold.>% As soon as Marutta became king he began to perform a Yàga. Money was required for it. He was puzzled as to how to raise funds. Besides, Indra was trying to obstruct the Yàga. At last he consulted Nàrada who told him that Bçhaspati's brother Saüvartaka was performing tapas in the forest and if Marutta approached him, he would give him enough money for this purpose. So Marutta went to Saüvartaka. He advised Marutta to worship øiva. Accordingly Marutta went to Kailàsa and got plenty of gold by worshipping øiva and returned with it and began his Yàga. In spite of their efforts, Indra and other gods were not able to spoil Marutta's Yàga. After the Yàga Marutta stored up the surplus wealth in the neighbourhood of Himàlayas where his capital was situated.
     After the Bhàrata Yuddha, Dharmaputra was in need of money to re-establish his administration and for conducting an A÷vamedha yàga. At that time sage Vyàsa informed him about the gold which Marutta had left in the neighbourhood of the Himàlayas. It was by fetching that gold that the Pàõóavas conducted their A÷vamedhayàga. (M.B. A÷vamedha Parva, Chapters 3-10).
     3) %<Marutta and Ràvaõa.>% Once Ràvaõa started on a triumphal tour in his Puùpaka Vimàna with his followers. It was at that time that Marutta was performing his famous Yàga. The various gods were also present on that occasion. Alarmed at the sight of Ràvaõa who was invincible by virtue of a boon he had received, the gods assumed the shape of different animals and birds. Indra became a peacock, Dharmaràja (Yama) became a crow; Kubera became a chameleon; Varuõa transformed himself into a swan, and so on. Ràvaõa entered the precincts of the Yaj¤a and said to Marutta:--"Either you fight with me, or else admit defeat from me." To this Marutta replied calmly:--"May I know who you are?" Ràvaõa answered with a smile of contempt:--"I am amused at your strange pretence! Do you mean to say that you do not know Ràvaõa who is the younger brother of Kubera? There is no one but you in all the three worlds, who does not know me. I have won the Puùpakavimàna after defeating my elder brother." Marutta retorted with bitter irony:--"As a younger brother who has defeated his elder brother, you are certainly a great man. There is no praiseworthy hero equal to you in all these three worlds. Do you brag that you have defeated your elder brother? I do not know whether you have received the boon by your righteous conduct. I have not heard the stories which you have told just now. You wicked fellow, stop there! I don't think that you will return alive!" Saying this Marutta took his bow and arrows and got ready for a fight.
     But Saüvartaka stopped Marutta saying "O King! If you would please heed my advice, do not prepare for a fight here. We have started "Mahe÷varasatra". If we do not bring it to a conclusion, the whole family will come to an end. One who performs this Yàga should not be engaged in a fight. He should not even become a victim to anger. This Ràkùasa (Ràvaõa) is invincible. Your victory is doubtful." At this, Marutta put down his bow and began to occupy himself again with the affairs of the Yaj¤a. Just then øukra shouted, "Ràvaõa has won." The Ràkùasas and their leader Ràvaõa continued their tour after eating the Maharùis who had come to take part in the Yàga. After Ràvaõa left the place, the Devas resumed their own forms. (Uttara Ràmàyaõa).
     4) %<Other Details.>%
     (i) Marutta flourished in Yama's assembly. (M.B. Sabhà Parva, Chapter 8, Verse 16).
     (ii) Marutta is considered as one of the "Pa¤camahàsamràñs" (five great emperors). The five great emperors are--Yuvanà÷va, Bhagãratha, Kàrtavãrya, Bharata and Marutta. (M.B. Sabhà Parva, Chapter 15).
     (iii) Once øiva presented him a golden peak of the Himàlayas. Indra, Bçhaspati and other Devas attended Marutta's assembly. His Yaj¤amaõóapas were all golden. His cooks were groups of Maruts. He was able to make all his subjects strong and healthy. In Màhàbhàrata, Droõa Parva, Chapter 55, we see that Marutta ruled over the country for 1000 years as an ideal emperor.
     (iv) Once Marutta received a sword from King Mucukunda. Marutta gave it to Raivata. (M.B. øànti Parva, Chapter, 166, Verse 77).
     (v) Marutta gave his daughter to Aïgiras and attained Heaven according to Mahàbhàrata, øànti Parva, Chapter 234. Verse 18.
     (vi) In Bhàgavata, 9th Skandha, we find a passage which says that since Marutta had no sons he had adopted Duùyanta, a King of the Påru dynasty, as his son.

#<MARUTTA II># A great sage. He entered into a dispute with ørã Kçùõa, who was on his way to Hastinàpura as the messenger of the Pàõóavas. (M.B. Udyoga Parva, Chapter 83, Verse 27).

#<MARUTVâMALA># In south India, at the southern tip of the Sahya ranges, a mountain reputed for medicinal herbs, may still be seen. This mountain is known by the name "Marutvàmala". A legend connected with the origin of this mountain, is given in Uttara Ràmàyaõa, as follows:--
     It was the time of the battle between ørã Ràma and Ràvaõa. Ràvaõa's younger brother Vibhãùaõa joined the side of Ràma and fought against Ràvaõa. The enraged Ràvaõa shot his arrow at Vibhãùaõa. In his endeavour to save Vibhãùaõa, Lakùmaõa fell down unconscious. Ràma and his followers discussed how Lakùmaõa could be revived. Jàmbavàn observed that there was a herb called "Droõam" in one of the peaks of the Himàlayas and if it was brought at once, Lakùmaõa could be restored to his senses. Hanåmàn flew to the Himàlayas immediately. But although he combed the forests there, he was not able to find the herb Droõam. So he tore away and lifted a whole peak which was full of all kinds of medicinal herbs and returned to Laïkà. Jàmbavàn took the needed herbs from it and deposited the peak at the southern end of India. This is the present Marutvàmala. (Mala means mountain).

#<MARUTVâN># See under MARUTVATä.

#<MARUTVATä># The mother of two Marutvàns. This Marutvatã was the daughter of Dakùa, and the wife of Dharma. The ten daughters of Dakùa, namely, Arundhatã, Vasu, Yàmã, Lambà, Bhànu, Marutvatã, Saïkalpà, Muhårtà, Sàdhyà, and Vi÷và were the wives of Dharmadeva. Vi÷vadevas were born to Vi÷và, Siddhas were born to Sàdhyà, Marutvàns were born to Marutvatã, Vasus were born to Vasu, Bhànus were born to Bhànu, Ghoùa was born to Lambà and Nàgavãthã was born to Yàmã (Viùõu Puràõa, Part I, Chapter 15).

#<MARYâDâ I># A princess of Vidarbha. She was married by the king named Arvàcãna. In Mahàbhàrata, âdi Parva, Chapter 95, Verse 18, it is said that a son named Ariha was born to them.

#<MARYâDâ II># A daughter of the king of Videha, Devàtithi a king of the Påru dynasty married her. Mahàbhàrata, âdi Parva, Chapter 95, verse 23 says that a son, Ariha was born to them.

#<MâúA># A measure of weight in ancient Bhàrata. (See under Trasareõu).

#<MâSA(S) (MONTHS)>#
     1). %<General information.>% It is believed that every where for a year there are twelve months. There are six different kinds of months in force in Bhàrata. They are the following:--
     %<Malayàlam>%     %<Tamil>%     %<Arabic>%     %<Sanskrit>%     %<English>%     %<Suriyàni>%
     1. Ciïïam     âvaõi     Muharram     øràvaõa     August     Of
     2. Kanni     Puraññà÷i     Safar     Proùñhapada     September     älån
     3. Tulàm     Aippa÷i     Yulavan	     â÷vina     October     Ta÷rãnkadim
     4. Vç÷cikam     Kàrttikai     Utsani     Kàrttika     November     Tesrinhroyi
     5. Dhanu     Màrkali     Jamadul Avval     Màrga÷ãrùa     December     Konåõkadim
     6. Makaram     Tai     Jamatutsani	     Pauùa     January     Konunhroyi
     7. Kumbham     Mà÷i     Rajab	     Màgha     February     øãbottu
     8. Mãnam     Païkuni     úàvàl     Phàlguna     March     Odor
     9. Meóam     Cittirai     Ramzàn	     Caitra     April     Nãson
     10. Ióavam     Vaikà÷i     øavvàl     Vai÷àkha     May     äyor
     11. Mithunam     âni     Dulhaj     Jyeùñha     June     Harson
     12. Karkañakam     âñi     Dulhaj     âùàóha     July     Tommås
     2). %<What the names of the months indicate.>%
     1). %<Malayàlam months.>% The months are named based on certain beliefs. It takes twelve months for the earth to go round the Sun once. When the earth passes through the twelve divisions, it faces a separate set of constellataions in the universe in each of these divisions. In the month of Ciïïam the earth faces a cluster of constellations in the shape of a lion and so the month is called Siüha (lion) or Ciïïam. In the next division the earth faces the constellations in the shape of a Kanyakà and so the month was called Kanni. The earth faces next the constellations in the shape of a balance and so the month was called Tulàm (Tulà=balance). In the next division the earth faces the constellations in the shape of a scorpion and so the month was called Vç÷cikam (scorpion). The set of constellations which faces the earth in the next division is shaped like a bow (dhanus) and so the month got the name Dhanu. In the next division the earth faces a set of constellations in the shape of a Makaramatsya (makara-fish) and so the month was called Makaram. Kumbha means a jar and Mãnam means a fish and Meóam (Meùa) means a goat and Ióavam (èùabha) means an ox. The shapes of the constellations in those divisions are like the things mentioned and the months were so named after them. In the next two divisions the constellations appear as twins and a crab respectively and the months were so called Mithunam (twins) and Karkañakam (crab).
     2). %<English months.>%
     i) January has come from the word Janus, the name of a Roman devatà. Janus is twinfaced, one facing the front and the other back.
     ii) February means 'to purify' and the festival of purification of the Romans is conducted in that month.
     iii) March is Mars, a devatà of War. Rome was built by the brave warrior Romulus. In his time there were only ten months in a year and the number of days in a month varied considerably. There were months with twenty days and thirtyfive days. It was in the year 700 B.C. that the then King of Rome, Numa, divided the year into twelve months and added January and February to it. Till then March was the first month of the year.
     iv) April--Aperio means 'blossoming' and since the trees and plants blossom in that month it got the name of April.
     v) May is named after Maia daughter of the demigod (devatà) Atlas. There is an opinion that it is named after Maius, another name of Jupiter.
     vi) June gets its name after the devatà Juno though there is a version that it is named after a Roman tribe called Junius.
     vii) July was formerly known as Quintilis meaning the fifth counting from March which was the first month of the year till the time of Numa. It was to commemorate the name of Julius Caesar that the name was changed to July.
     viii) August. This month was formerly known as Sextilis meaning the sixth month. But it was renamed August in honour of Augustus Caesar. But it still lacked the importance of July as it contained thirtyone days and August only thirty days. So Augustus took one day from February and made the number of days in August thirtyone.
     ix) September means the seventh month from March.
     x) October means the eighth month.
     xi) November means the ninth month.
     xii) December means the tenth month.

#<MAøAKA (M)># A place in the ancient island of øàka. Mahàbhàrata, Bhãùma Parva, Chapter 11 says that in ancient times, Kings used to live there for the fulfilment of their desires.

#<MAøARøâRA># A king of the ègveda period. ègveda, 1st Maõóala, 18th Anuvàka, 122nd Såkta says that this king used to persecute the Aryans.

#<MâSAVRATOPAVâSA># Puràõas mention about the months in which Vratas are to be observed with efficacy and the details are given below:
     (1) He who fasts for half a day in the month of Tulàm will get children and vehicles in plenty and would become pure. (øloka 29, Chapter 106, Anu÷àsana Parva).
     (2) He who fasts the whole day of the Dvàda÷ã in Tulàm and worships Viùõu will get the benefit of making a Sahasragodàna (giving away thousand cows as gift). (øloka 3, Chapter 106, Anu÷àsana Parva).
     (3) He who fasts for one time of the day in Vç÷cikam will become a very brave and valorous man and acquire many wives and fame. (øloka 30, Chapter 106, Anu÷àsana Parva).
     (4) All men and women who worship Viùõu on the dvàda÷ã day in Vç÷cikam fasting for the whole day will get the benefit of a Godànayaj¤a. (øloka 14, Chapter 109, Anu÷àsana Parva).
     (5) He who fasts for one time a day during the month of Meùa will get gold, diamonds and pearls in plenty and will be born in a high family in his next birth. (øloka 23, Chapter 106, Anu÷àsana Parva).
     (6) If one fasts the whole of the Dvàda÷ã day in the month of Meùa one would get the benefit of conducting a Puõóarãka. (øloka 7 Chapter 109, Anu÷àsana Parva).
     (7) He who fasts for one time in a day in the month of Mithuna will become very prosperous. (øloka 25, Chapter 106, Anu÷àsana Parva).
     (8) If one fasts the whole day and night of the Dvàda÷ã in Mithuna and does Trivikrama påjà one would not only get the benefit of conducting a Gomedayaj¤a but will be able to enjoy sexual pleasures with celestial maidens. (øloka 9, Chapter 109, Anu÷àsana Parva).

#<MASäRAM># A place of habitation in ancient India. There is a reference to this region in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 53.

#<MATAðGA I># An ancient sage. The Ràmàyaõa in Araõya Kàõóa describes the à÷rama of Mataïga. Ràmalakùmaõas after crossing the forest of Krau¤ca came to the à÷rama of Mataïga. Kabandha was slain at this place After abandoning his demoniac body Kabandha extolled the greatness of Mataïgà÷rama to Ràma and Lakùmaõa. "The flowers of this à÷rama are never plucked and worn on heads. Even if they are not plucked they never fade. They remain fresh always. There is a reason for this. The disciples of Mataïga once brought a heavy load of fruits for their guru and when they reached the à÷rama they were tired and drops of perspiration fell on the plants and they became flowers. øabarã is performing penance in this a÷rama." Mataïga once cursed Bàli. It happened that while the sage was living on the mountain of èùyamåka Bàli and the asura Dundubhi fought against each other and blood flowing from the body of Dundubhi by a blow of Bàli spurted out and fell on the hands of the sage. Mataïga then cursed Bàli saying that his head would blow off if he entered èùyamåkàcala again. (Sarga 46, Kiùkindhà Kàõóa, Vàlmãki Ràmàyaõa and Kamba Ràmàyaõa, Pårva Kàõóa). Mataïgà÷rama was a holy place. (Chapter 84, Vana Parva).

#<MATAðGA II># Another name of Tri÷aïku. The name of Mataïga is used for Ràjarùi Tri÷aïku in Verse 31, of Chapter 71, of âdi Parva. For more detail see under Tri÷aïku.

#<MATAðGA III># A maharùi born to a barber of a brahmin woman. This clandestine birth was not known either to the brahmin husband or Mataïga for a long time. Once his brahmin father sent him to the fields for ploughing. He put a donkey to the yoke and ploughed. When the donkey slowed down its work Mataïga beat it hard. The mother of the donkey saw it and wept. She called Mataïga to her side and told him that he was the son of a barber and that was why he behaved like a caõóàla showing no kindness to wards the animal. Mataïga ran to his house and told his parents what the mother-donkey said. After that he left his house and did penance to become a brahmin. Indra was pleased and he asked Mataïga what he wanted and he replied he wanted to become a brahmin. Indra made him a brahmin and sent him back. (Chapter 27, Anu÷àsana Parva).

#<MATAðGA IV># A preceptor. He was the guru of øabarã. (Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<MâTAðGA># Sage Mataïga was known by this name also (See under Mataïga).

#<MATAðGAKEDâRA># A sacred place. He who bathes in a pond there would get the benefit of making a thousand Godànas (Chapter 85, Vana Parva).

#<MâTAðGä># The great grandmother of the elephants. Màtaïgã was the daughter of Krodhava÷à, daughter of Dakùa and wife of Ka÷yapaprajàpati. Màtaïgã had nine sisters. Elephants were born of Màtaïgã. (Sarga 14, Araõya Kàõóa; Vàlmãki Ràmàyaõa).

#<MâTALI># Charioteer of Indra. Chapter 69 of Vàmana Puràõa gives the following story about the birth of Màtali.
     A child was born to sage øamãka. It was the time of Devàsura war. A great army of asuras under the leadership of Andhaka attacked Devaloka and conquered it. In the great battle with Andhaka the Vajràyudha of Indra broke into two. Indra was thinking of a new weapon for him. Mahàviùõu then appeared before him and advised him to praise the glory of Agni. Indra did so and then a divine weapon rose from the fire. Indra flew at the asuras carrying the new weapon. There was no clever charioteer to drive the chariot of Indra. Still, seated in the golden chariot given to him by the Vasus Indra drove very swiftly against the asuras. The earth shivered by the din of the chariotwheels.
     When the earth began to quake the sage øamãka following directions of his wife Tapasvinã placed the child on the ground outside the hermitage. An astrologer had told her that a child would become two if it was placed in an open ground at the time of earth-quake. Tapasvinã wanted one more child. As soon as her child was placed on the ground another child identical in every respect with the first one was born by the side of the other. But the second child, as soon as it was born rose up and ran to Indra for driving his chariot.
     When the Gandharvas knew he was coming to help Indra, they showered him with brilliance and the child approaching Indra said "Oh, Lord of the Devas, I shall be your charioteer." Indra asked him, "Child, whose son are you? How will you drive my horse? I doubt your competence." The child replied, "I am the son born to øamãka on the ground. I have been given power and brilliance by the Gandharvas and so I am capable of driving your chariot." On hearing this, Indra accepted him as his charioteer and named him Màtali.

#<MâTARIøVAN># A devatà (demigod). There are several stories in the Vedas regarding the birth of Agni (fire). Though Agni originating from the clouds reaches the earth as lightning it hides itself making it invisible to man. It was Màtari÷van who took its form from the earth and gave it to the Bhçgu family and made it possible for them to make it as and when it was required. (ègveda).
     This Màtari÷van was one of the prominent sons of Garuóa. (øloka 14, Chapter 10, Udyoga Parva).

#<MATHANA># An asura on the side of Tàrakàsura. Mahàviùõu killed him. (Chapter 152, Matsya Puràõa).

#<MâòHARA I># A demigod deputed by Indra to serve Sårya (Sun). This demigod always sits on the right side of Sårya, (Brahma Parva, Bhaviùya Puràõa).

#<MâòHARA II># One of the Aùñàda÷avinàyakas (Eighteen Vinàyakas). (Sàmba, 16).

#<MâòHARA III># An àcàrya (teacher). He is believed to be the author of the book Sàïkhyakàrikàvçtti. (Kauùãtakã Bràhmaõa).

#<MâòHARAVANA># A holy place in Dakùiõa Bhàrata. The victory pillar of Màñharaka, an aide of Sårya, is situated here. (øloka 10, Chapter 88, Vana Parva).

#<MATHURâ># The birth place of ørã Kçùõa.

#<MATI># A daughter of Dakùaprajàpati. She became the wife of Dharmaràja. (øloka 15, Chapter 66, âdi Parva).

#<MATINâRA># A King of Puruvaü÷a. The line from Påru is as follows: Påru-Janamejaya-Pràcinvàn-Manasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Bhadrà÷va-èkùeyu-Kçùeyu-Sannateyu-Ghçteyu-Sthaõóileyu-Dharmeyu-Saüvidheyu-Kçteyu-Matinàra. Matinàra got two sons, Santurodha and Pratiratha. Duùyanta, husband of øakuntalà, was the son of øanturodha. (Chapter 278, âdi Parva).

#<MATKULIKâ># A follower of Subrahmaõya. (øloka 19, Chapter 467, øalya Parva).

#<MâTèTäRTHA># A sacred place situated on the outskirts of Kurukùetra. If one bathes in a holy pond there one would be rich in children. (øloka 58, Chapter 83, Vana Parva).

#<MATSYA I># The first and foremost incarnation of Mahàviùõu. (See under Avatàra).

#<MATSYA II># An ancient country of Puràõic fame. The people of this country are called Matsyas. The details available regarding Matsyade÷a from the Mahàbhàrata are given below:
     (1) The Pàõóavas wandering through the forests came to Matsyade÷a. (øloka 2, Chapter 155, âdi Parva).
     (2) The people of Matsyade÷a in fear of Jaràsandha migrated from the north to the south. (øloka 28, Chapter 14, Sabhà Parva).
     (3) Bhãmasena during his victory march to the east conquered this country. (øloka 8, Chapter 30, Sabhà Parva).
     (4) Sahadeva during his victory march to the south conquered the people of Matsyade÷a. (øloka 4, Chapter 31, Sabhà Parva).
     (5) Matsyade÷a was one of the countries suggested by Arjuna to spend their life incognito. (øloka 12, Chapter 1, Viràña Parva).
     (6) Viràña was the chief of Matsyade÷a during the time of Mahàbhàrata. (øloka 17, Chapter 1, Viràña Parva).
     (7) In the Kurukùetra battle Viràña, King of Matsyade÷a, came to the help of Yudhiùñhira with an Akùauhiõã (army). (øloka 12, Chapter 18, Udyoga Parva).
     (8) The Pàõóavas spent a year of their life incognito at the palace of Viràña, king of Matsyade÷a. (Chapter 7, Viràña Parva).
     (9) Matsyaràjya was one of the prominent kingdoms of ancient Bhàrata. (øloka 40, Chapter 9, Bhãùma Parva).
     (10) Bhãùma slaughtered many soldiers from Matsyade÷a.
     (11) Droõàcàrya killed at a stretch five hundred Matsyas in the great battle. (øloka 31 Chapter 190, Droõa Parva).
     (12) Karõa once conquered Matsyade÷a. (øloka 18, Chapter 8, Karõa Parva).
     (13) The people of Matsyade÷a were honest and charitable. (Chapter 45, øloka 28, Karõa Parva).
     (14) Those who were left out among the Matsyas in the great battle were killed by A÷vatthàmà. (øloka 158, Chapter 8, Sauptika Parva).

#<MATSYA III># A King. He was the brother of Satyavatã, mother of Vyàsa. Satyavatã and Matsya were both found in a fish by the same fisherman. (See under Adri.)

#<MATSYAGANDHä># (MATSYAGANDHâ). Another name for Satyavatã, mother of Vyàsa. (See under Satyavatã).

#<MATSYAKâLA># A King of Påruvaü÷a. He was one of the seven celebrated Kings known as Girikàputras. The others were: Bçhadratha, Ku÷a, Yadu, Pratyagra, Bala and Vãra. The seven sons were born to Girikà of her attendants. (Chapter 278, Agni Puràõa).

#<MATSYAPURâöA># One of the eighteen Puràõas. This Puràõa was told to Manu Satyavrata by Mahàviùõu during his incarnation as Matsyu. There are thirteen thousand ÷lokas in it. For prosperity this Puràõa should be given as gift on the Viùuvat day along with a golden image of Matsya. (Chapters 2 and 272, Agni Puràõa).

#<MATSYODARä># Another name for Satyavatã, mother of Vyàsa. (See under Satyavatã).

#<MATTA># A demon. He was born to the demon Màlyavàn of his wife Sundarã. Matta had six brothers named Vajramuùñi, Viråpàkùa, Durmukha, Suptaghna, Yaj¤ako÷a and Unmatta. This Matta was killed in the Ràma-Ràvaõa battle. (Chapter 10, Agni Puràõa).

#<MATTAMAYæRA(S)># A special tribe of Kùatriyas. Nakula, one of the Pàõóavas, defeated these people during his victory march to the west. (øloka 5, Chapter 32, Sabhà Parva).

#<MAUDGALYA (MAUDGALA)># A maharùi. This maharùi once cursed Ràvaõa.
     Once Maudgalya was sitting in Svastikàsana resting his shoulders on his yogic staff in the forest of Kadamba. Ràvaõa returning after his victory march came that way. Seeing the sage sitting in a wonderfully queer posture Ràvaõa was amused and playfully tapped the staff with his Candrahàsa. The staff broke into two and Maudgalya fell flat on the ground breaking his spine. The sage was furious and he cursed Ràvaõa saying that his Candrahàsa would thenceforth have no effect at all. (Yuddha Kàõóa, Kamba Ràmàyaõa).

#<MAUHæRTTIKâGATI># When the Sun passes through the centre of Puùkaradvãpa it covers a path equivalent to a thirtieth part of the earth and this journey of the Sun is called Mauhårttikàgati. (See under Sårya).

#<MAU¥JâYANA># A maharùi. This sage shone in the court of Yudhiùñhira. (øloka 13, Chapter 4, Sabhà Parva).

#<MAURAVAPâøA># See under Mura.

#<MAURVä># A kind of grass. It is with this grass that ascetics make mekhalà (waistlet). (øloka 33, Chapter 17, Droõa Parva).

#<MAUSALAPARVA># A Parva of Mahàbhàrata. This Parva contains the story of the end of the Yàdavas by killing each other.

#<MâVELLA># The fourth son of Uparicaravasu. Màvella attended the Ràjasåya of Yudhiùñhira. (Chapter 63, âdi Parva and Chapter 34, Sabhà Parva).

#<MâVELLAKA># An ancient place of habitation in India. Su÷armà, King of Trigarta, fought against Arjuna taking along with him the warriors of Màvellaka. Arjuna killed them all. (øloka 20, Chapter 17, Droõa Parva).

#<MAYA># A Dànava king who served Devas and Asuras as their architect and builder.
     1) %<General.>% Ka÷yapa Prajàpati, son of Marãci and grandson of Brahmà married the thirteen daughters of Dakùa. Among them, the first was Aditi, the second was Diti and the third was Danu. âditeyas were born to Aditi, Daityas were born to Diti and Dànavas were born to Danu. The chief among the sons of Danu was Maya.
     Maya was found to be very proficient in the art of architecture even from his boyhood. He worshipped Brahmà in the Himàlayas to gain unrivalled skill in architecture Brahmà was pleased and appeared before him. He blessed Maya to become the unequalled architect of the Devas. Asuras and Dànavas. After that Maya was engaged in building magnificent mansions for Devas and Asuras. He was also anointed King of the Dànavas.
     It was a period of friendly co-operation and brotherly relations between Devas and Asuras. Once there was a dancing show in Devaloka. Maya was also invited to see the performance of the women of Devaloka. All the dancers acquitted themselves creditably. But what attracted Maya most, was the dance of Hemà, the Apsarà woman. Maya and Hemà were mutually attracted and fell in love with each other. The Devas who came to know of this, gave Hemà in marriage to Maya. (Uttara Ràmàyaõa).
     2) %<Domestic life.>% Maya and Hemà went to the valley south of Himavàn and built there a city named "Hemapura". While leading a happy life there, two sons, Màyàvã and Dundubhi were born to them. But they had no daughter. So they worshipped øiva, praying for a daughter.
     At about that time, one day, an Apsarà woman, Madhurà, after observing Somavàra Vrata, came to øiva and did obeisance to him. Pàrvatã was not at home at the moment. Fascinated by Madhurà's charm, øiva embraced her. Pàrvatã who came to know of it, cursed Madhurà and turned her into a frog. But she said that after twelve years, the curse would be lifted and she would become a woman again. It was in a well near the place where Maya and Hemà were performing tapas that Madhurà fell as frog. After twelve years, the frog recovered her former shape as a woman. At that time Maya saw her, and taking her to be the daughter given to him by øiva, took her with him to his palace. He gave her the name "Mandodarã". It was this "Mandodarã" whom Ràvaõa married later.
     Besides these three children, Maya had some other sons and daughters. In Devã Bhàgavata, 8th Skandha there is a reference to the Dànava named Bala, the son of Maya, living in Atala, a section of Pàtàla. In Kathà saritsàgara, Madanama¤cukàlambaka, 3rd Taraïga we find that Maya had two daughters named Svayamprabhà and Somaprabhà. Of them, Somaprabhà was married by Nalakåbara, the son of Vai÷ravaõa.
     3) %<Alliance with Arjuna and construction of Indraprastha.>% Once Kçùõa and Arjuna offered Khàõóavavana to Agnideva as a feast. (See under the word "Khàõóavadàha"). While Agni was furiously feeding upon the forests, the human and animal inhabitants in it began to flee from it. Kçùõa and Arjuna shot them down with arrows. At that time Maya was hiding himself in the disguise of Takùaka. When the flames of fire approached that place Maya left his shelter and rushed out. ørã Kçùõa aimed his weapon Cakra at him. Crying aloud with fear, Maya ran to Arjuna praying for protection. Arjuna stopped Agnideva and ørã Kçùõa and thus saved Maya. (M.B. âdi Parva, Chapter 240).
     From that time, Maya became a loyal follower of Arjuna. After Khàõóavadàha, Kçùõa and Arjuna were taking rest when Maya approached them with joined palms and asked Arjuna what he should do in return for saving him from the fury of Kçùõa and the blazing fire. Arjuna replied that he expected no return from Maya for saving his life but wanted only his friendship. Maya was not satisfied. He insisted that Arjuna should accept some service from him as a token of his deep gratitude. On hearing this, ørã Kçùõa suggested that Maya should build a beautiful palace for the Pàõóavas. Accordingly he built a magnificent palace for the Pàõóavas at the place called Khàõóavaprastha. (M.B. Sabhà Parva, Chapter 1).
     4) %<Maya settled down in Vindhya.>% Once Maya sought shelter from Mahàviùõu. Viùõu offered shelter to Maya and so he built a mansion called "Sudharmà" for all the Devas. It was a building of inexpressible beauty and rare architectural workmanship. The Asuras who became angry with Maya for his allianee with the Devas made preparations to attack him. Alarmed at it, Maya fled southwards with his family and reached Vindhya. There he built a lovely mansion and settled down in it. (Kathà÷aritsàgara, Madanama¤cukàlambaka, 3rd Taraïga).
     In Vàlmãki Ràmàyaõa, Kiùkindhà kàõóa, 50th sarga also there is a reference to this wonderful mansion which Maya built on the Vindhya mountain. In their search for Sãtà, Hanåmàn and the other monkeys reached the Vindhya mountain. There they combed the forests and caves to find out Sãtà. When they caüe to the peak to the south west of the mountain, they saw a huge dark cave. They entered it and cautiously moved forward. After a long and tedious walk the monkeys were exhausted with hunger and thirst. When they proceeded a little further, they came across a bright place. There they saw a woman sitting alone, dressed in deer skin and barks of trees. She greeted them and in the course of her talk with the monkeys she told them that the cave was made by the magician Maya and that her name was Svayamprabhà. Her mother was Merusàvarõã and that she (Svayamprabhà) was entrusted with the task guarding the wonderful mansion. Then she gave them fruits and fresh water.
     5) %<Building of Tripuras.>% It was Maya who built three magic dwellings for the three Dànavas, Kamalàkùa, Tàrakàkùa and Vidyunmàlã. (For details see under the word Pura).
     6) %<Other details.>%
     (i) Mahàbhàrata, âdi Parva, Chapter 227, Verse 41 says that Namuci the Dànava was the brother of Maya.
     (ii) Maya had two sons named Sunãtha and Sudaõóika They became human beings under a curse. (For details see under the word Såryaprabhà).
     (iii) In Kathàsaritsàgara Madanama¤cukàlambaka, 8th Taraïga we see that Maya was an incarnation of Vi÷vakarmà.
     (iv) At the time when Mahàviùõu as Vàmana took the three worlds from Mahàbali, Maya joined with other Dànavas and fought against Vàmana. (M.B. Bhaviùya Parva, Chapter 55).
     (v) Once Maya was relaxing with his friends on the Malaya mountain. Knowing about it Mahe÷vara sent Indra to that mountain. Indra challenged the Dànavas for a fight. In the battle that followed, Indra killed the Dànava named Pàka. Thus he got the name, "Pàka÷àsana". Indra killed Pura, the son of Mahàbali also in that battle and so came to be known as "Purandara" The remaining Dànavas under the leadership of Maya fled to Pàtàla. (Vàmana Puràõa, Chapter 71).

#<MâYâ>#
     1) %<General information.>% A consort of Mahàviùõu, Màyà has got a very prominent place in Hindu Puràõas. The Puràõas state that this whole universe is unreal, illusory and if we feel it real it is because of the working of this Màyà.
     2) %<Birth.>% How was Màyà born? Agni Puràõa in its twentieth chapter gives a genealogy of Màyà. Hiüsà (injury) is the wife of Adharma (evil). They got two children named Ançta (falsehood) and Nikçti (wickedness). From them were born Bhaya (fear), Naraka (hell) Màyà (illusion) and Vedanà (pain). Màyà in turn gave birth to Death, the destroyer of all pain produced from Hate or Misery. Mçtyu (death) produced Vyàdhi (disease), Jarà (rugosity), øoka (sorrow), Tçùõà (desire) and Krodha (anger).
     3) %<Exhibition of Màyà.>% Mahàviùõu once told Nàrada thus: "There is nothing like living beings on earth. All is an illusion due to Màyà." Nàrada requested Mahàviùõu to show him that and Viùõu took Nàrada to the banks of a river and exhibited the wonderful working of Màyà. (For details see under Tàladhvaja I).
     4) %<How Gàthi, a brahmin, saw Màyà.>% In the country of Kosala there was once a brahmin named Gàthi. He went to the forests and standing there in water in a pond, immersed up to his neck, started doing penance. For eight months he did penance thus and then Mahàviùõu appeared before him and asked him what boon he wanted. The brahmin said he wanted to see Màyàdevã. Viùõu granted the boon and disappeared.
     Several years passed after that and nothing happened. One day the brahmin as usual went to bathe in a pond. When he took a dip in the waters he forgot all his prayers and mantras. There was a change of mind. He felt he was lying dead in his house. Relatives were sitting around weeping. His wife was in tears and was holding his legs. In an atmosphere of mourning, his own people weeping bitterly carried his body to a frightening burial ground and put it on a funeral pyre. It was burnt to ashes. He then felt himself in the womb af a Caõóàla woman living in a village near Håõamaõóala. The foetus developed and a black boy was born. The boy grew passing the stages of infancy, childhood and boyhood and became a man, black and stout. He started enjoying sexual life with a beautiful caõóàla girl. The amorous plays were done on leaf-beds, in creeper-huts, bushes and in caves and soon many evil-natured sons were born to him. Gradually his health faded and he constructed a hermitage and lived there as a hermit. His children grew up and he became old and then all on a sudden all his children and wife and other members of his family died and he was left alone. He then left the place and travelling much reached the capital city of Kãramaõóala. The city gates were decorated and inside people stood in groups. The road to the palace from the gate had been beautified and as he reached the palace gates he saw an elephant as big and black as mountain standing there well caparisoned. It was customary in those days to post an elephant well bedecked before the palace gates when a King died. The elephant he saw was one who had been let loose to select a new King in the place of the one who had just died. The elephant on seeing him took him by its trunk and placed him on its back. The people when they saw it shouted "The King", "The King". Drums were beaten and people shouted with joy. He was taken to the palace where he was received by young and beautiful girls. He was dressed in royal robes and he took over the administration of the state. Gradually he accepted as his wives the wives of the former King and lived there accepting the name of Gàlava. He ruled the state to the satisfaction of all for eight years. One day the King went out for a stroll dressed as an ordinary man. Just outside the gate of the palace a set of Caõóàlas were sitting singing songs to the accompaniment of a violin. As soon as they saw Gàlava one of the Caõóàlas, a red-eyed old man, got up from the group and addressing the King as "Hi, Kala¤ju" shouted loudly, "Friend, where had you been all this time? It is a long time since we saw you. It is our luck we saw you at least now". The King of Kãra did not like the words of the Caõóàla and he rebuked the old man. The queens and others standing on the terrace of the palace could see this scene. They were shocked. They regretted they had all along been serving a Caõóàla. The news spread like wild fire in the state. The King had to live in the palace without the help and co-operation of anybody inside or outside the palace.
     People wanted to atone for the crime they had committed in installing a Caõóàla as their King. They made small firepits throughout the country and started committing suicide by jumping into it. The King lamented that such a mass suicide was due to him and he also made a fire-pit and jumped into it.
     The heat of the fire-pit woke him from his day-dream and Gàthi found himself in the pond where he had come to bathe. "What! Who am I? What all roles did I take just now?" These puzzling thoughts filled him and he went back to the à÷rama and started life as usual. One day an old friend of his came to the à÷rama and after the daily routine they lay down to sleep. During their conversation Gàthã asked his friend why he had become fleshless and so lean. Then his friend narrated a story exactly similar to the experiences which Gàthi had in the country of Kãra. He added that to atone for the sin of his association with the Caõóàlas he was conducting Prayàgasnàna (bath in Prayàga), Japa and Càndràyaõamahàvrata. All those things he explained, made him lean.
     Gàthi knew that the story of the guest related to him and he was eager to visit the country of Kãra. When he went to Kãra he saw everything there in the same way as in his dream. Then he realised that it was an exhibition by Viùõu of the working of Màyà. Gàthi then renounced everything and went into a cave and started doing penance there. After some years Mahà Viùõu appeared before him and blessed him. (J¤ànavàsiùñha).

#<MâYâDARøANAPARVA># A subdivision of âdi Parva, in Mahàbhàrata. Chapters 227 to 233 of âdi Parva, are included.

#<MâYâDHARA># An asura. Indra got down Puråravas to fight against this demon who was always giving trouble to the devas. Puråravas killed Màyàdhara in a battle. The day the demon was killed Indra gave a banquet in honour of Puråravas. After the banquet there was a dance performance by Rambhà and as she was dancing before âcàrya Tumburu, Puråravas openly criticised Rambhà for the mistake in dancing she committed then. Tumburu did not relish it and he cursed Puråravas saying that Puråravas would bear a separation from his wife Urva÷ã. It was because of this curse that Urva÷ã was once carried away from the palace of Puråravas by the Gandharvas. (Kathàsaritsàgara, Taraïga 3, Làvàõakalambaka).

#<MâYâMèGA># Màrãca, uncle of Ràvaõa, took the form of a beautiful deer to tempt Sãtà and went to the à÷rama where Sãtà was staying. This deer is called Màyàmçga. (See under MâRäCA).

#<MâYâPURä># A city of the asuras. (See under Krau¤ca).

#<MâYâSäTâ># When Ràma and Lakùmaõa were in exile in the forests with Sãtà, Ràvaõa came to carry away Sãtà. At that time the real Sãtà disappeared in Agni and in her place a false Sãtà was installed. It was this phantom Sãtà who was carried away by Ràvaõa and who lived in Laïkà till the time of Ràvaõa's death. It was this Màyàsãtà whom Ràma asked to jump into the fire to test her purity. At that time Màyàsãtà disappeared and the real Sãtà came out from the fire. (See under SäTâ).

#<MâYâøIVA># Padma Puràõa gives a story of how once an asura named Jalandhara approached Pàrvatã as øiva to induce her to surrender to his desires. This øiva was called Màyà÷iva.
     A great battle between the devas and asuras was going on. The asuras were winning and the devas got frightened at the strength of the asuras and so øiva himself entered the battlefield. Jalandhara who led the army of the asuras found the fight against øiva very tough and smelt defeat. He decided to cheat Pàrvatã, the consort of øiva, to compensate for his defeat in the battle-field and so making an asura named øumbha as the chief, he left for Kailàsa. øumbha became a màyà Jalandhara and continued the fight.
     Taking another asura named Durvàraõa, Jalandhara went to a cave in Kailàsa and there changed himself into an exact replica of øiva. He made Durvàraõa look like Nandike÷a.
     Then they went to the top of the mountain where Pàrvatã and her companions were staying. øiva approached Pàrvatã on the shoulders of Nandike÷a with wounds all over his body and blood oozing from them. Pàrvatã seeing øiva thus, with tears rolling down her cheeks asked him, "Oh, Lord of the gods what happened to your lordship? Who defeated you in the battle? Why do you weep like a low-bred man?" Màyà÷iva took from his body all his ornaments like Vàsuki and gave them to the companions of Pàrvatã. When Pàrvatã saw the heads of Gaõapati and Subrahmaõya in the hands of her husband she cried in bitterness. øiva told her that all his pàrùadas like Maõibhadra, Vãrabhadra, Puùpadanta, Damana, Dhåmatàmra and Kåùmàõóa were killed in the battle. Caõóã, Bhçïgã, Kirãñã, Mahàkàla, øçïkhalã, Caõóã÷a and Guptanetra were all killed. Màyà÷iva told her that he had picked up the heads of Gaõapati and Subrahmaõya found lying in the battlefield. He requested Pàrvatã to console him by embracing him. Pàrvatã resented the request. She said, "What you say is unfit for the situation. Sexual enjoyment is forbidden in times of misery, fear, meditation, vomiting fever, performing offering to the manes, journey, royal visits, marriage festivities and in the presence of elders and teachers. Why do you make this request to me when I am mourning the death of my sons?
     Pretending to be grief-stricken Màyà÷iva said "She who does not give sexual pleasure to a man in distress would go to hell. I have no pàrùadas now. I have lost my sons also. I lost my house. Now you also hate me. I am going to my cave. Let me end my life there. Come on, Nandike÷a, Vajra, we will go. Hearing this Pàrvatã went near him.
     At this time there happened a few bad omens in the ocean of milk where Viùõu was residing, and calling Garuóa to his side Viùõu asked him to go and enquire about the battle that was going on between the devas and asuras. To prevent him from being deceived by the magic of the asuras Viùõu dropped into the mouth of Garuóa a pill of great potency. Garuóa reached the battlefield very soon but could not find anything out of the way and so flew to Kailàsa. He did not see Pàrvatã first but hearing a noise from somewhere else peeped in and saw Màyà÷iva. Garuóa could understand him because of the power of the pill and so flew swiftly back to Mahàviùõu and told him what he saw.
     Mahàviùõu knew that Pàrvatã had been deceived by Jalandhara. So he decided to cheat Vçndà, wife of Jalandhara. Mahàviùõu filled with amorous desires, avoiding Mahàlakùmã, covering his head with a yellow scarf and taking the figure of another person by his yogic powers stepped out of his abode taking Ananta for his company. He went to Durgàkànana the abode of Vçndà. They constructed an à÷rama there and the wild animals like the lion, tiger, boar, bear and monkey became their disciples taking human form. Then Viùõu created mental agony in Vçndà to attract her to his à÷rama. Vçndà started getting hot and her maids fanned her continuously and anointed her with sandalwood paste. She thought of her husband in the battlefield and often fainted. She had a very bad dream. She saw her husband Jalandhara lying wounded on his head, ears and nose, with his body smeared with ashes and his eyes pecked by vultures. She saw Kàlã, with her hair lying lose, her face reddened with blood, with a skull in her hand dancing before the body of her husband before starting to eat it. At this moment she was awakened by the music of the Màgadhas and loud chanting of family praises by Kimpuruùas. She at once stopped the music and prayers and paid them off. Then she sent word for pandits to explain the dream she saw. The Pandits said "Devã, this appears to be a dream giving unimaginable fear. To calm the fear give as gifts to brahmins, diamonds, garments, cows and elephants." Then the brahmin pandits sprinkled on her, water made potent by mantras. There was no waning of the fever. Dismissing the pandits, queen Vçndà went and sat alone upstairs. She felt the whole palace burning and by the craft employed by Viùõu she found living inside the palace unbearable.
     She got out of the palace and boarding a chariot drawn by mares she went to her play-garden. The sight of the garden filled with beautiful flowers and celestial maidens where no one else but pleasing breeze could enter made her remember her husband. She then brooded on how to find out Jalandhara, and there also she did not get peace of mind. So she accompanied by her maids started for another garden. That garden gave a ghastly sight with huge trees standing crowded interspersed with black rocks and the place resounding with the roars of lions and tigers. Vçndà got frightened and she hastened to say "Smaradåtã, I feel frightened. Please drive back the chariot home."
     Hearing this Smaradåtã said, "Oh, Devã, I do not know the place. I do not understand the directions also. To which direction am I to drive? The horses look tired. There is no way here. Anyhow let it go as directed by God. If we stay here we will be eaten by man-eaters." So saying the maid drove the chariot and soon they reached a forest more grisly than the former. It was a forest where great yogins lived. There was no light there neither water nor wind. No sound came. Even the sounds of the bells on the horses and the chariot stopped. Vçndà moaned, "Where are we to go now, maid! There is no peace of mind for me anywhere in this world."
     Smaradåtã looking ahead cried, "Look Devã, there is a great black mountain in front of us. The horses refuse to move, for they are afraid of it."
     Cold with fear the queen stood up from the chariot and keeping her hands on the pearl necklace on her breast jumped out of the chariot. Then a very fierce demon came towards them. He was yellow in colour with three legs, five hands, seven eyes and ears like a tiger's and the shoulders and chin like those of a lion. It was a horrible sight and Vçndà hid her eyes with her hands and trembled like a plantain leaf. The maid jumping out of the chariot cried aloud "Oh, my queen, help me. This demon is going to eat me." The demon approaching them took the chariot with the horses and whirled it round in the air. Both the queen and the maid fainted at this exhibition of strength. The demon ate all the horses and then catching hold of the hands of the queen he roared, "If you want your life make me your husband. Your husband has been killed by øiva in the battle. If you join me you can live for years together without fear. Come on, drink this sweet liquor with flesh". Vçndà became half dead when she heard that.
     At that time Mahàviùõu in the guise of an ascetic wearing barks of trees and matted hair appeared before them. An angered look form Viùõu sent the demon away from the place. Vçndà took refuge in the ascetic and the false ascetic said, "I am Deva÷armà, son of Bharadvàja. Renouncing all worldly pleasures I have come here to do penance and if it pleases you, you can come and stay in my à÷rama and do penance. We can go to another forest far away from here." As soon as they reached the à÷rama Mahàviùõu appeared before her in the figure of Jalandhara. They embraced each other and lived there joyfully for many days. One day at the end of a sexual act Vçndà saw instead of Jalandhara the ascetic in embrace with her. She was shocked and stood up separated from him. Then Mahàviùõu said "Vçndà, I am Viùõu husband of Lakùmã. Your husband has gone to conquer øiva and get Parvatã for himself. I am øiva also. We appear separate. Your husband Jalandhara has been killed in the battle. Join with me."
     Vçndà got angry. She cursed Viùõu ; she said, "You cheated me by pretendiug to be an ascetic. Let your wife also be once cheated by a false ascetic." The cursed Viùõu disappeared and Vçndà started penance. Many Gandharva ladies came with temptations to dissuade Vçndà from continuing the penance. But all such attempts failed and Vçndà ended her life doing penance.
     The nymphs showered flowers on her from above and the dead body of Vçndà was cremated by Smaradåtã and Smaradåtã jumped into the funeral pyre of Vçndà and gave away her life. The nymphs made an image of her with the ashes from the funeral pyre and floated it on the river Gaïgà.
     Pàrvatã did not consent to having any sexual enjoyment with Màyà÷iva and she escaped from the place and went to âkà÷agaïgà and started doing penance there. One day Pàrvatã called her maid Jayà to her side and said "Jayà you go in my dress to øiva and find out whether he is really øiva or not. If he kisses you and embraces you he will surely be a dànava come in disguise by his Màyà. But if he asks you about my welfare he will be real øiva. Go and tell me what happens."
     Jayà went to Màyà÷iva. Jalandhara when he saw her mistook her for Pàrvatã and caught hold of her and immediately semen flowed out from him. Jayà returned and told Pàrvatã that it was Jalandhara and not øiva. Pàrvatã afraid of Jalandhara hid in a lotus and her companions became beetles sitting on the lotus. In the meantime the guards of the palace finding the queen absent from the palace reported the matter to øumbha fighting against øiva. He sent Caõóamuõóas to Jalandhara to inform him of the situation. Jalandhara-came back to the battle-field running and took up the fight against øiva again.

#<MâYâSURA># An asura. He had a daughter named Somaprabhà. (Kathàsaritsàgara).

@<[Page 498b]>@

#<MâYâVASIúòHA># There was once a King called Mitrasaha among the Kings of the Solar dynasty who ruled Ayodhyà. One day while he was hunting he saw two demons roaming about as tigers and Mitrasaha killed one of them. The other demon waited for an opportunity to wreak vengeance and an opportunity presented itself. Mitrasaha was conducting an A÷vamedha yàga to which Vasiùñha was the chief priest. The demon went to the King as Vasiùñha and privately told him that he desired to eat meat and the King accordingly prepared meat which was greatly resented by the real Vasiùñha and the sage cursed Mitrasaha to become a demon. The false Vasiùñha who played the trick on the King is called Màyàvasiùñha. (See for details under Kalmàùapàda).

#<MâYâVATä># An incarnation of Ratidevã. An asura named øambara made her his wife. But Pradyumna, son of Kçùõa, carried her away to Dvàrakà. (See under Pradyumna).

#<MâYâVä># An asura.
     1) %<Birth.>% Màyàvã was born to the great architect of the Dànavas, Maya, of his wife Hemà, a nymph. Maya fell in love with Hemà when he once found her dancing in Devaloka and the devas coming to know of it gave her in marriage to Maya. Maya took Hemà to the southern side of the Himàlayas and constructing a city there called Hemapura stayed there happily. They got two sons named Màyàvã and Dundubhi. (Uttara Ràmàyaõa).
     2) %<Death.>% Valorous Màyàvã fought against anybody and everybody. He once challenged Bàli to a fight. But the mighty blows of Bàli were unbearable to him and the defeated Màyàvã ran away from Bàli and hid himself in a big cave. Bàli followed him and when he reached the mouth of the cave he posted his brother Sugrãva there with instructions to shut tight the opening of the cave in case he died in the cave in the fight. He said that if blood flowed from the cave the dead person was Màyàvã and if milk flowed from the cave the dead person was himself. In the cave a great fight ensued in which Màyàvã was killed. But Màyàvã by his powers of magic made the blood that flowed out look like milk for Sugrãva and the latter thinking that it was his brother who was killed shut tight the mouth of the cave and went his way. (Sarga 9, Kiùkindhà Kàõóa, Vàlmãki Ràmàyaõa and Pårva Kàõóa, Kamba Ràmàyaõa.

#<MAYIL (PEACOCK)># In Uttara Ràmàyaõa there is a story about how the peacock got its beauty. Mayil in Malayàlam means peacock.
     Once Ràvaõa set out in his Puùpaka Vimàna with his army of Ràkùasas, determined to gain victory over all Kings. They got down on the mountain called U÷ãravãra. Ràvaõa examined the valley to see whether there were any Kings doing tapas anywhere there. A King named Marutta was performing a yàga called "Màhe÷vara" in an à÷rama. Indra and other gods were also present to receive the share of offerings (Havirbhàga). At the sight of Ràvaõa, the gods took different disguises and fled in panic. At that time Indra assumed the form of a big peacock. As soon as Ràvaõa left the place, the gods reassembled there. From that time, Indra who put on the disguise of a peacock felt a special attachment to that bird. He called the peacock and said:--"Till now you were blue in colour. But from today onwards, your feathers will have various colours. All my thousand eyes I transfer to you Besides, you will be immune from all diseases. Whoever kills you, will meet with death, soon after. You will dance at the commencement of the rainy season. People will greet you with enthusiasm."
     It is because of Indra's blessing that Peacocks are so beautiful in appearance and dance at the onset of the rainy season.

#<MAYæRA># An asura who fought against Subrahmaõya. Skanda Puràõa, Vãramahendra Kàõóa describes the terrible battle between Mayåra and Subrahmaõya. Mahàbhàrata, âdi Parva, Chapter 65 says that after death, Mayåra was reborn in the world as a King named Vi÷va.

#<MAYæRADHVAJA># A King of Ratnanagara. After performing seven A÷vamedha yàgas this King started another A÷vamedha in the Narmadà river valley. The task of protecting the sacrificial horse was undertaken by the King's son Sucitra or Tàmradhvaja. He set out for the conquest of the world with the chief minister Bahudhvaja. On his return, he came across Yudhiùñhira's A÷vamedha horse at the city of Maõipur. The heroic Sucitra encountered ørã Kçùõa and Arjuna who were leading the horse. After making them unconscious, he entered the city with the sacrificial horse.
     When they recovered their senses, ørã Kçùõa disguised himself as a Bràhmaõa and Arjuna as a Bràhmaõa boy and they went to Mayåradhvaja's palace. The King welcomed them respectfully. ørã Kçùõa, in his disguise as Bràhmaõa told the King that he was coming from Dharmapurã to meet the King's priest, Kçùõa who was to officiate at the marriage of his (Bràhmaõa's) son. He added that unfortunately on his way through a forest a lion caught hold of his son. Although he prayed to Lord Narasiüha, the boy could not be rescued. The lion told him that he would release his son, if the Bràhmaõa persuaded Mayåradhvaja to offer one half of his body as food to the lion.
     On hearing the Bràhmaõa's story, Mayåradhvaja agreed to give half of his body to the lion. Just then his queen Kumudvatã appeared before them and said, "I am the left half (Vàmabhàga) of the King. You may take me and offer me as food for the lion." But the Bràhmaõa replied that the lion wanted the right half of the King's body.
     When the King heard this, he readily agreed to give the right half of his own body. Accordingly, they started cutting his body into two halves. Just then, seeing tears coming down from Mayåradhvaja's left eye, the Bràhmaõa said:--"I find that you are in great sorrow; I do not wish to accept a gift which is not given wholeheartedly." Mayåradhvaja explained that his tears were not caused by pain or sorrow. His left side was disappointed in not being able to be of as much service as the right side.
     When ørã Kçùõa heard these words of the King, he resumed his own shape and embraced him and blessed him. After that Mayåradhvaja completed his yàga and started with Kçùõa and Arjuna, taking Yudhiùñhira's sacrificial horse with them. (Jaimini; A÷vamedha: 41-46).

#<MEDA># A serpent of the clan of Airàvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 11, Chapter 57, âdi Parva).

#<MEDHâ># One of the twentyfour daughters born to Dakùaprajàpati of his wife Prasåti. Of these, thirteen daughters including Medhà were married by Dharmadeva. (Chapter 7, Viùõu Puràõa).

#<MEDHâTITHI I># Grandson of Svàyambhuva Manu. Svàyambhuva Manu had two sons named Priyavrata and Uttànapàda. Of these Priyavrata married Saråpà and Barhiùmatã, daughters of Vi÷vakarmaprajàpati. Medhàtithi was the son born to Priyavrata of Saråpà. Agnãdhra, and others were the brothers of Medhàtithi. Medhàtithi became the King of Plakùadvãpa after the death of Priyavrata. (8th Skandha, Devã Bhàgavata). Medhàtithi got seven sons named øàntahaya, øi÷ira, Sukhodaya, ânanda, øiva. Kùemaka and Dhruva. They all became Kings of Plakùadvãpa. The countries they ruled were named after them as øàntahayavarùa, øi÷iravarùa, Sukhodayavarùa, ânandavarùa, øivavarùa, Kùemakavarùa and Dhruvavarùa. There are seven mountains showing the boundaries of these states and they are called Gomeda, Càndra, Nàrada, Dundubhi, Somaka, Sumana and Vaibhràja. In these beautiful countries and grand mountains live a great many Devas, Gandharvas and virtuous men. (Chapter 4, Aü÷a 2, Viùõu Puràõa).

#<MEDHâTITHI II># A Rajarùi of the Påru dynasty.
     %<Genealogy.>% Påru--Janamejaya Pràcãnvàn--Manasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti--Rahovàdã--Bhadrà÷va--Matinàra--Pratiratha--Kaõva--Medhàtithi.
     This Medhàtithi got two sons named Duùyanta and Pravãra. It was this Duùyanta who married øakuntalà. (Chapter 278, Agni Puràõa).
     Medhàtithi was a celebrated sage of Bhàrata. The maharùi referred to in øåkta 12, Anuvàka 4, Maõóala 1 of ègveda is Medhàtithi son of Kaõva. Once Indra coming in the form of a goat drank the soma of Medhàtithi and the latter called him 'goat' (Meùa) and thenceforth Indra got the name Meùa. (Såkta 51, Anuvàka 10, Maõóala 1, ègveda).
     We get the following details about Medhàtithi from the Mahàbhàrata.
     (1) He was a King in the court of Indra.
     (2) Medhàtithi had a son named Kaõvamuni who was popular on the east coast of Bhàrata. (øloka 23, Chapter 107, øànti Parva).
     (3) Medhàtithi observed Vànaprastha and attained Svarga. (øloka 7, Chapter 336, øànti Parva).
     (4) Medhàtithi was considered to be a sage deserving worship and when he went to see Bhãùma once Dharmaputra received him with respect and worshipped him. (øloka 3, Chapter 26, Anu÷àsana Parva).

#<MEDHâTITHI III># A river. This river is the place of birth of Agni. (øloka 23, Chapter 222, Vana Parva).

#<MEDHâTITHI IV># A sage who was the father of Arundhatã, wife of Vasiùñha. This Medhàtithi who was living in an à÷rama on the banks of the river Candrabhàgà performed a Jyotiùñoma yaj¤a. (Kàlikà Puràõa).

#<MEDHâVä I>#
     1) %<General information.>% A fierce sage. His father was a sage known as Bàladhi. For a very long time Bàladhi had no children and so, griefstricken, Bàladhi did penance and Medhàvã was born as a result of his penance. Even from boyhood the child showed wonderful powers of grasping things and so he was named Medhàvã. (Chapter 135, Vana Parva).
     2) %<How Medhàvã cursed a nymph.>% One day in spring, Ma¤jughoùà (øucismità), a nymph, was playing with other companions in the Caitrarathodyàna. Medhàvã was doing penance in a place nearby and Ma¤jughoùà fell in love with the sage and she went near him and made love to him by dance and music. Medhàvã was attracted by her and the sage accepted her advances and lived with her for a long time.
     One day Ma¤jughoùà sought permission to go to Devaloka. "Wait till daybreak" said the sage. When it was morning the nymph renewed her request and the sage said "Wait till I finish my evening prayers." Hearing this øucismità said "Oh, best of brahmins, how many mornings and evenings have gone by this time! Fiftyfive years nine months and three days have gone by since we started living together". The sage then counted the years and found she was correct. The astounding fact that his penance had such a long break made the sage angry and he cursed her and made her into an evil spirit. She begged for pardon and the sage said "If you observe with fasting the Caitrakçùõaikàda÷ã called Pàpamocinã it will absolve you of all sins and give you release from the curse". (Chapter 48, Part 4, Padma Puràõa).
     3) %<In ègveda.>% The A÷vinãdevas once gave rice to this sage. (Såkta 117, Anuvàka 17, Maõóala 1, ègveda).

#<MEDHâVä II># A brahmin boy. This child once gave Tattvopade÷a to his father. (The philosophy that the human soul or material world is identical with the supreme spirit pervading the universe). Chapter 377, øànti Parva).

#<MEDHYA># A holy place on the west coast. A river flows through this place. This sacred river is believed to be the place of origin of Agni. This is one of the rivers worthy to be remembered every morning and evening. (Chapter 155, Anuֈsana Parva).

#<MEDINä># A synonym for Earth (Bhåmi). (See under Kaiñabha for details).

#<MEGHAHâSA># A son of Ràhu. When he heard that Mahàviùõu had cut off the head of his father he went to the banks of the river Gautamã and practised severe penance. As a result of that Ràhu, his father, got a place among the other planets in the sky. (Chapter 142, Brahmàõóa Puràõa).

#<MEGHAKARöâ># A female follower of Subrahmaõya. (øloka 30, Chapter 46, øalya Parva).

#<MEGHAMâLâ># A female follower of Subrahmaõya. (øloka 30, Chapter 46, øalya Parva).

#<MEGHAMâLä I># A demon who fought against Ràma and Lakùmaõa in the forests. He was one of the captains of the army of the great demon Khara. The other captains were øyenagàmã, Pçthugrãva, Yaj¤a÷atru, Vihaïgama, Durjaya, Karavãràkùa, Parigha, Kàlakàmukha, Mahàmàlã, Sarpàsya and Rudhirà÷ana. (Sarga 26, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<MEGHAMâLä II># One of the two pàrùadas given to Subrahmaõya by Mahàmeru. The other was Kà¤cana. (øloka 47, Chapter 45, øalya Parva).

#<MEGHANâDA># Indrajit, son of Ràvaõa. (Only portions which were left off under the entry Indrajit are given here.
     1) %<Synonyms of Meghanàda.>% Kànãna, Ràvaõi, Màyàvã, Indrajit. The origin of each name is given below:
     (i) %<Kànãna.>% Son of a virgin. In olden times, once, the Sea of Milk was churned. From it arose a beautiful maiden called Sulakùaõà. She became an attendant of Pàrvatã and one day while bathing in a pond in the garden she sent Sulakùaõà to fetch some clothes for her. øiva who was then in Pàrvatã's chamber alone, lost his control when he saw the beautiful Sulakùaõà and had intercourse with her. The maid was perplexed and then øiva assured her that she would give birth to a child only after her marriage.
     But when Sulakùaõà returned with the dress Pàrvatã felt suspicious and she cursed her and made her into a frog and pushed it into that same pond.
     Time passed on. Once Maya performed severe penance to please øiva to get a daughter and øiva persuaded Pàrvatã to release Sulakùaõà from the curse and she did so turning her into a beautiful maiden named Mandodarã and øiva gave her to Maya. Ràvaõa married her and their first son was Kànãna.
     (ii) %<Ràvaõi.>% Son of Ràvaõa.
     (iii) %<Meghanàda.>% (One having the sound of thunder). When he was born he made a sound as loud as thunder and so he was called Meghanàda.
     (iv) %<Màyàvã.>% He accepted øiva as his Guru and learned all the divine arts of magic like Mçgendrajàla, Brahmendrajàla, Surendrajàla, Mahendrajàla Khagendrajàla, Vàyustambha, Jalastambha, Agnistambha, âkà÷asa¤càra, Parakàyaprave÷a, Råpabhedasvãkàra and Tirodhàna. Because he knew all these tricks he was called Màyàvã.
     (v) %<Indrajit.>% When Ràvaõa attacked svarga he pushed forward too much and so was caught inside an army of the Devas which surrounded him. When Meghanàda saw it he broke the army circle of the devas and getting in caught Indra as a prisoner and brought him to Laïkà. Indra was later released by the mediation of Brahmà and the latter gave him the name Indrajit meaning "Conqueror of Indra".
     2) %<Boons.>% When Ràvaõa was conducting his world campaign he performed at Nikumbhilà many yàgas and got from Brahmà many boons. Meghanàda acquired powers which had not been possible for mànavas, dànavas, vànaras or ràkùasas to acquire. He got a Vimàna (divine car) which could travel in all directions, backwards and forwards, up or down. He received an armour against which no weapon would be of any use. He possessed a weapon which would be effective against anything. Above all these, he had the power to remain invisible. He could be killed by only one person of his age who had lived for fourteen years dutifully and virtuously without sleep. Only Indrajit knew about this.
     In a battle Màyàvã would show many tricks. If one was found ineffective he would use another. He had in his stock over a thousand such tricks all of which he had acquired with very little effort. (Yuddha Kàõóa, Kamba Ràmàyaõa).

#<MEGHANâDA II># A soldier of Subrahmaõya. (øloka 57, Chapter 44, øalya Parva).

#<MEGHAPUúPA># A horse of divinity drawing the chariot of ørã Kçùõa. (øloka 27, Chapter 45, Viràña Parva).

#<MEGHASANDHI># A prince of ancient Magadha. Once Meghasandhi fought against Arjuna and was defeated. (Chapter 82, A÷vamedha Parva).

#<MEGHAøARMAN># A brahmin who was a great devotee of Sårya. When there was a drought in the country during the reign of øantanu this brahmin by his worship of Sårya brought rains to the country. (Bhaviùya Puràõa, Pratisargasaühità).

#<MEGHASVANâ># A female follower of Subrahmaõya. (øloka 8, Chapter 46, øalya Parva).

#<MEGHAVâHANA># A King. He was a dependant of Jaràsandha. (øloka 13, Chapter 14, Sabhà Parva).

#<MEGHAVâHINä># (MEGHAVâSINä). A female follower of Skandadeva. (øloka 17, Chapter 45, øalya Parva).

#<MEGHAVARöA I># A character in a story of Pa¤catantra. (See under Pa¤catantra).

#<MEGHAVARöA II># A son of Ghañotkaca. Meghavarõa was also present with Arjuna when he went to protect the sacrificial horse of the A÷vamedha conducted by the Pàõóavas.

#<MEGHAVâSA># An asura. This asura sits in the council of Varuõa and worships him. (øloka 19, Chapter 9, Sabhà Parva).

#<MEGHAVEGA># A very brave soldier who fought against the Pàõóavas on the Kaurava side. Abhimanyu killed him. (øloka 15, Chapter 48, Droõa Parva).

#<MEKHALA (MEKALA)># Mekhala was a country which had attained Puràõic fame in ancient India. The inhabitants of this place were called Mekhalas. They were the bodyguards of Bhãùma. (Chapter 51, Bhãùma Parva). They formed a separate division in the army of Bçhannala, King of Kosala. (Chapter 87, Bhãùma Parva). Once Karõa conquered this country. (øloka 8, Chapter 4, Droõa Parva). Mekhalas were Kùatriyas formerly. But they became persons of low caste when they showed jealousy towards the brahmins. (øloka 17, Chapter 35, Anu÷àsana Parva).

#<MENâ I># Wife of Himavàn. Beautiful Menà was the daughter of Mahàmeru.
     Himavàn lord of the mountains and the seat of many minerals and fossils had two daughters of unparallelled beauty and their mother was the lovely Menà, daughter of Mahàmeru and wife of Himavàn. (Sarga 35, Bàla Kàõóa, Vàlmãki Ràmàyaõa).
     Ràmàyaõa states that Menà had two daughters of extraordinary beauty named Gaïgà and Umà. They were both married by øiva.
     But Vàmana Puràõa in chapter 51 states that Menà had three beautiful daughters and a son named Sunàbha. Menà's first daughter was Ràgiõã with red body and eyes and wearing a red dress. Her second daughter named Kuñilà was white in colour, had lotus eyes, and wore white dress. The third was a girl of enchanting beauty named Kàlã. She was blue-black in colour with eyes like the blue lotus leaf.
     It can be surmised that the Umà of Ràmàyaõa and Kàlã were one and the same person by the following verse in the Amarako÷a.
     "umà kàtyàyanã gaurã kàlã haimavatã÷varã //"
     When the statements of the two Puràõas are taken together Menà should have had four daughters, Gaïgà, Ràgiõã, Kuñilà and Kàlã and a son named Sunàbha.

#<MENâ II># Daughter of the Pitçs (Manes). Pitçs are of two kinds: Anagnis and Sàgnis. Anagnis are those who do not perform yàgas and those who perform yàgas are called Sàgnis. Anagnis are called Agniùvàttas and Sàgnis are called Barhiùadas. Svadhà was the common wife of all the Pitçs. Svadhà got two daughters, Menà and Dhàriõã. They were both very welllearned, virtuous girls and were Brahmavàdinãs (expounders of Vedànta philosophy). (Chapter 10, Aü÷a 1, Viùõu Puràõa).

#<MENAKâ># A nymph of extraordinary beauty. Taking instructions from Indra, Menakà used to entice many sages and destroy their power of penance. There are innumerable stories of this kind in Puràõas. Some important events connected with Menakà are given below:
     1) %<Mother of Pramadvarà.>% Once Menakà became pregnant by a Gandharva named Vi÷vàvasu. On the day she delivered she threw the child on the banks of a river and went to Svarga. A sage named Sthålake÷a who was doing penance nearby took the babe and brought it up. When she grew up she was named Pramadvarà and Ruru married her. (See under Pramadvarà).
     2) %<Birth of øakuntalà.>% When Vi÷vàmitra was performing penance in the forests, Menakà, under instructions from Indra, went and enticed Vi÷vàmitra and broke the continuity of his penance. A girl was born to Menakà and became later the celebrated øakuntalà. (See under øakuntalà).
     3) %<Again with Vi÷vàmitra.>% Once again when Vi÷vàmitra was performing penance in Puùkaratãrtha, Menakà approached him and again Vi÷vàmitra fell in love with her and they lived together for ten years. Then one day Vi÷vàmitra realised his folly and leaving her went again to the forests for penance.
     4) %<Maïkaõa was enticed>% See under Maïkaõa.
     5) %<Other details.>%
     (i) When once Durvàsas visited Devaloka it was Menakà who presented him with a flower garland. This incident led to the churning of the milk ocean at a later period. (See under Amçta).
     (ii) Menakà was one among the six prominent celestial maidens. Urva÷ã, Pårvacitti, Sahajanyà, Menakà, Ghçtàcã and Vi÷vàcã are the six. (øloka 68, Chapter 74, âdi Parva).
     (iii) Menakà attended the Janmotsava of Arjuna and sang on the occasion. (øloka 64, Chapter 122, âdi Parva).
     (iv) Menakà was a dancer in the court of Kubera (øloka 10, Chapter 10, Sabhà Parva).
     (v) Menakà once gave a music performance in the court of Indra in honour of Arjuna. (øloka 29, Chapter 43, Vana Parva).

#<MEöôA (MENDHA)># A Saïskrit poet who lived in the 5th century A.D. Among his works only one is known viz. Hayagrãvavadha (the assassination of Hayagrãva). This book is known by another name "Hastipàka".

#<MEPPATTæR NâRâYAöA BHAòòATIRI># A Sanskrit poet who lived in Kerala.
     1) %<General information>% It is believed that this poet lived during the period from 1560 to 1648 A.D. He was born in the village of Kurumàttår in Malabar district The illam (house of nambåtiris) which became famous by his birth was a mile to the east of the Bhagavatã temple, Candanakkàvu, which itself is situated just two furlongs to the north of the well known Tirunàvàya temple. Meppattår illam became impoverished and was merged with another illam of name Marava¤ceri Tekkeñattu.
     Nàràyaõa Bhaññatiri had a brother named Màtçdatta. He was younger to Nàràyaõa and his work was to take down the verses which Nàràyaõa composed. Meppattår (Nàràyaõa is more well-known under the name of his illam) studied under different preceptors. His father taught him Mãmàüsà and such other subjects. He studied Veda under Màdhavàcàrya and Tarka under Dàmodaràcàrya. Acyuta Piùàroñi taught him Vyàkaraõa. The poet became a rheumatic patient in his old age and he stayed in the Guruvàyår temple worshipping the deity there. His famous work Nàràyaõãyam was written sitting in the temple of Guruvàyår and the maõóapa (raised dais) where he sat and wrote is even now preserved for pilgrims to see. He took hundred days to write the Nàràyaõãyam.
     2) %<His works.>% It is not yet known how many books Meppattår had written but the following have been recognised as definitely written by him: (1) Nàràyaõãyam (2) ørãpàdasaptati (3) Guruvàyupure÷astotram (4) Go÷rãnagaravarõanam (5) Màñamahã÷apra÷asti (6) øailàbdhã÷varapra÷asti (7) Såkta÷lokas (8) â÷valàyanakriyàkrama (9) Prakriyàsarvasvam (10) Dhàtukàvyam (11) Apàõinãyapràmàõyasàdhanam (12) Mànapariccheda of Mànameyodaya (13) Tantravàrttikanibandhana (14) Ràjasåyam (15) Dåtavàkyam (16) Pà¤càlãsvayaüvaram (17) Nàlàyanãcaritam (18) Sundopasundopàkhyànam (19) Subhadràharaõam (20) Kaunteyàùñakam (21) Kiràtam (22) Kailàsavarõanam (23) Matsyàvatàram (24) Nçgamokùam (25) Niranunàsika or øårpaõakhàpralàpa (26) Ràkùasotpatti (27) Ahalyàmokùa (28) Bàlakàõóa story (29) Dakùayaj¤a (30) Tripuradahana (31) Aùñamãcampå (32) Svàhàsudhàkaram (33) Koñiviraham.

#<MERUBHæTA># A place of habitation of ancient Bhàrata. (øloka 48, Chapter 9, Bhãùma Parva).

#<MERUDâNA># Merudànas (gifts of heaps like Meru) are all very effective and productive of good results. The Merus for the dànas are the following:
     1) %<Dhànyameru.>% A dhànyameru or a thousand droõas of dhànya (grain) is considered the best; a dàna of half that quantity (i.e. 500) was fair and half of the latter, the worst.
     2) %<Lavaõameru.>% A dàna of sixteen droõas of lavaõa (salt) is considered to be Uttama (best); with half of that as Madhyama (fair) and with half of the latter as Adhama (worst).
     3) %<Guóameru.>% One with ten bhàras of guóa (jaggery) is considered Uttama; with half of that as Madhyama and with half of the latter as adhama.
     4) %<Svarõameru.>% A svarõameru with a thousand palas of Svarõa (gold) is considered Uttama; with half of that as madhyama and with half of the latter as adhama.
     5) %<Tilameru.>% One with ten droõas of tila (gingelly) is considered Uttama; with half of that as madhyama and with half of the latter as adhama.
     6) %<Kàrpàsameru.>% A Meru with twenty bhàras of Kàrpàsa (cotton) is considered Uttama; with ten as madhyama and with five as adhama.
     7) %<Ghçtameru.>% One with twenty jars of ghçta (ghee) is Uttama; with ten, madhyama and five, adhama.
     8) %<Rajatameru.>% One with ten thousand palas of silver is deemed Uttama; with half of that as madhyama and with half of the latter as adhama.
     9) %<øarkaràmeru.>% One with eight bhàras of sugar is deemed Uttama; with half of that as madhyama and with half of the latter as adhama. (Chapter 210, Agni Puràõa).

#<MERUDEVä># A daughter of Mahàmeru. The nine daughters of Mahàmeru are: Merudevã, Pratiråpà, Ugradaüùñrã, Latà, Ramyà, øyàmà, Nàrã, Bhadrà and Devavãthã. They were married to Nàbhi, Kimpuruùa, Hari, Ilàvçta, Ramyaka, Hiraõmaya, Kuru, Bhadrà÷va and Ketumàla respectively. All these nine Kings were born to a King Agnãdhra of the nymph Pårvacitti. (Pa¤cama Skandha, Bhàgavata).

#<MERUMANDARA># A mountain. This supports Mahàmeru. The mountains which support it from the four sides are Mandara, Merumandara, Supàr÷va and Kumuda. (5th Skandha, Bhàgavata).

#<MERUPRABHA># A forest. There were three beautiful forests about the waist of the mountain Latàveùña, situated to the south of Dvàrakàpurã. Meruprabha is one of them. The other two are Tàlavana and Puùpakavana. (Chapter 26, Sabhà Parva, Dàkùiõàtya Pàñha).

#<MERUSâVARöI># A Manu. (See under Manvantara). The daughter of this Merusàvarõi named Svayamprabhà was met by Hanåmàn on his way in search of Sãtà. (Sarga 51, Kiùkindhà kàõóa, Vàlmãki Ràmàyaõa).

#<MERUVRAJA># A city of ancient India. A demon named Viråpàkùa lived there. (øloka 19, Chapter 17, øànti Parva).

#<MEúA I># A synonym for Indra. Once Indra taking the shape of a goat went and drank the Soma of the sage Medhàtithi. Then that sage called Indra 'goat' (meùa) and that name of Meùa stuck to him. (Såkta 51, Anuvàka 10, Maõóala 11, ègveda).

#<MEúA II># A soldier of Subrahmaõya. (øloka 64, Chapter 45, øalya Parva).

#<MEúAHèT># A son of Garuóa. (øloka 12. Chapter 101, øalya Parva).

#<MIøRAKA I># A special tribe of horses. (Dàkùiõàtya Pàñha, Chapter 38, Sabhà Parva).

#<MIøRAKA II># A garden in the city of Dvàrakà. The city shines more by this divine garden. (Dàkùiõàtya Pàñha, Chapter 38, Sabhà Parva).

#<MIøRAKA III># A sacred place within the boundaries of Kurukùetra. If one bathes in a holy pond there one would get the benefit of bathing in all the sacred ponds in India. (øloka 91, Chapter 81, Vana Parva).

#<MIøRAKEøä I># A celestial woman. She was the beautiful daughter born to Pradhà wife of Ka÷yapaprajàpati. Raudrà÷va son of Påru married Mi÷rake÷ã and begot a son named Anvagbhànu and nine sons more who were all good archers. When once Arjuna went to Indraloka Mi÷rake÷ã gave a dance performance in his honour. (Chapter 65, âdi Parva and Chapter 43, Vana Parva).

#<MIøRAKEøä II># Wife of King Vatsaka, brother of Vasudeva. (9th Skandha, Bhàgavata, and Chapter 59, âdi Parva).

#<MIøRä># A serpent. This serpent also was among those serpents which came to take away the soul of Balabhadraràma to Pàtàla at the time of his death. (øloka 15, Chapter 4, Mausala Parva).

#<MITADHVAJA># A King of Videha. According to Bhàgavata Mitadhvaja was the son of Dharmadhvaja Janaka.

#<MITHI># (MITHI JANAKA). Son of King Nimi. The sixth chapter of Devã Bhàgavata gives the following story about the birth of Mithi.
     There was once an emperor of great renown in the line of Ikùvàku named Nimi. He was the twelfth son of the celebrated Ikùvàku and was devoted to the welfare of his subjects. He was a very honest, virtuous, righteous and good-natured man of a charitable disposition. The agrahàra (village where brahmins reside) named Jayantapura near the à÷rama of Gautama Maharùi was constructed by this emperor. This emperor of a Ràjaùic mind decided to perform a yàga which would take years for its conclusion and in which land was to be given as gifts. He went to his father Ikùvàku, and took permission from him to conduct the yàga. He made all preparations for the yàga. He invited Bhçgu, Aïgiras, Vàmadeva, Pulastya, Pulaha and ècãka all of whom were well-versed in the Vedas and were worthy of being priests in a Yàga of the kind he was conducting. He then went and invited his Kulaguru (family priest and preceptor) Vasiùñha for the Yàga. But Vasiùñha had to officiate at a Yàga conducted by Indra and so he commanded Nimi to postpone the Yàga by five hundred years. Nimi did not act according to it and he performed the Yàga with the help of the other sages and completed it successfully. After five hundred years when the Yàga of Indra came to a close, Vasiùñha came to see Nimi. Nimi was asleep then and the servants in the palace hesitated to go and inform him of the arrival of the sage. Vasiùñha got angry and cursed him and made him Videha (without body). At once the body of the King fell to the ground and the soul got out of it. But before the soul separated from the body Nimi cursed Vasiùñha also and separated his soul from his body. Vasiùñha was again born as the son of Mitràvaruõas.
     The other sages present there took the lifeless body of Nimi and after sacrificial ceremonies and worship of gods started to churn the body. After some time a mighty and perfect man of great brilliance was born out of it. Because he was born by Mathana (churning) he was named Mithi. Because he was born from his father (Janaka) he was called Mithijanaka and because he was born of Nimi, a Videha, he was called Videha also. The country which was ruled by Mithi got the name of Mithilà. It is the country of Sãtà.

#<MITHILâ>#
     1) %<General information.>% A celebrated country of ancient Bhàrata. This is situated on the north-eastern side of Bhàrata. Its modern name is Tirhut. Mithilà was ruled by the renowned Janaka Kings. See under Mithi to know how the country got the name Mithilà.
     2) %<The-wealth of Mithilà.>% Mithilà was the capital of the extensive country of Videha. Successive generations of Janaka ruled the country. Mithilà was noted more for its sàttvic virtues than for the pomp and glory of kings. Everyday on the protruding breasts of an idol of Ràjasa-ràjalakùmã (embodiment of royal prosperity) bhasma (ashes) and candana (sandalwood paste) would be smeared. In the middle of Tretàyuga Videha was ruled by a Janaka who brought fame and prosperity to the successive generations. A devotee of øiva and of a sàttvic disposition he was a Nityabrahmacàrã (observing celibacy throughout life) and his wife a disciple of Maitreyã and well-versed in Advaitavedànta was a Nit abrahmacàriõã.
     Videha grew prosperous with agricultural wealth by hard work put up by the peasants and divine wealth by the virtuous deeds of the King and the people. Agriculture was given importance, so much so that the royal emblem itself was the figure of a plough. Rains were there in season and in plenty because of the yàgas conducted properly by the King. (Bàlakàõóa, Kamba Ràmàyaõa).
     3) %<Other details.>%
     (i) Once Pàõóu, father of the Pàõóavas, attacked this country and conquered it. (øloka 28, Chapter 112, âdi Parva).
     (ii) ørã Kçùõa, Arjuna and Bhãma once visited this country when they were on their way to Magadha from Indraprastha. (øloka 28, Chapter 20, Sabhà Parva).
     (iii) Karõa once conquered and captured the country of Mithilà. (øloka 8, Chapter 254, Vana Parva).
     (iv) Sãtà was born in Mithilà. (øloka 9, Chapter 274, Vana Parva).
     (v) Because she was born in Mithilà she is known by the name of Maithilã. (øloka 2, Chapter 277. Vana Parva).
     (vi) Once Mithilà was ruled by a King called Dharmadhvaja. Hearing about his great Dharmaj¤àna (knowledge about virtues and duties) a female ascetic named Sulabhà visited him in the guise of a beggar woman. (øloka 4, Chapter 320, øànti Parva).
     (vii) øuka the great sage, with the permission of his father Vyàsa came to Mithilà and took Dharmopade÷a from King Janaka. (øloka 6, Chapter 325. øànti Parva).

#<MITHU># A very valorous dànava. Once Bharata son of ârùñiùeõa was making preparations for an A÷vamedha on the banks of the river Sarasvatã with Upamanyu as his priest when Mithu came and took them both to Pàtàla. Then Devàpi, son of Upamanyu, got his father and the King released from there by continuous worship of øiva (Brahma Puràõa--127. 56-57).

#<MITRA>#
     1) %<General information.>% One of the twelve Såryas. The twelve Såryas born to Aditi of Ka÷yapaprajàpati are Viùõu, øakra, Aryamà, Dhàtà, Tvaùñà, Påùà, Vivasvàn, Savità, Mitra, Varuõa, Bhaga and Aü÷a. (Chapter 15, Aü÷a 1, Viùõu Puràõa).
     Mitràvaruõas are two devatàs of great intimacy. They are always found together. If you pray to Mitràvaruõas you will get plenty of rains. (øåkta 2, Anuvàka 1, Maõóala 1, ègveda).
     See para 2 under Agastya to understand the story of how Mitràvaruõas became the father of Agastya.
     2) %<Other details.>%
     (i) Mitra came and stood in the sky at the time of the birth of Arjuna. (øloka 66, Chapter 122, âdi Parva).
     (ii) Mitra was one among those sent by Indra to fight against Kçùõa and Arjuna at the time of the burning of the forest Khàõóava. (øloka 36, Chapter 226 âdi Parva).
     (iii) Mitra was a member of the Indra sabhà. (øloka 21, Chapter 7, Sabhà Parva).
     (iv) He presented two Pàrùadas named Suvrata and Satyasandha to Subrahmaõya. (øloka 41, Chapter 45, øalya Parva).

#<MITRâ># A female companion of Pàrvatã. (øloka 41, Chapter 231, Vana Parva).

#<MITRABHEDA># See under Pa¤catantra.

#<MITRADEVA># Brother of Su÷armà, King of Trigartta. Arjuna killed him in the great battle. (øloka 3, Chapter 27, Karõa Parva).

@<[Page 504a]>@

#<MITRADHARMâ># Son of the Agni called Pà¤cajanya, (øloka 12, Chapter 220, Vana Parva).

#<MITRAGHNA># A demon who fought on the side of Ràvaõa in the Ràma-Ràvaõa battle. ørã Ràma killed this demon. (Chapter 34, Verse 27, Yuddha Kàõóa, Vàlmãki Ràmàyaõa).

#<MITRAJ¥A># Son of the Agni named Pà¤cajanya. He was one of the five Devavinàyakas. (øloka 12, Chapter 220, Vana Parva).

#<MITRASAKHA (MITRASAHA)># A King of the Solar dynasty. He was known as Kalmàùapàda also. (See under Kalmàùapàda).

#<MITRASENA># A King who fought on the side of the Kauravas in the great battle. Arjuna killed him. (øloka 20, Chapter 19, Karõa Parva).

#<MITRAVâN I># Son of the Agni named Pà¤cajanya. He was one of the Pà¤cadevavinàyakas. (øloka 12, Chapter 220, Vana Parva).

#<MITRAVâN II># An ascetic who lived in the city of Saupura. He acquired complete peace of mind by reading the second Chapter of the Gãtà sitting in a øiva temple. Once a brahmin of name Deva÷armà approached a sage named Muktakarmà seeking advice to obtain peace of mind. The latter directed Deva÷armà to Mitravàn and Mitravàn advised him to read the second Chapter of the Gãtà. (Padma Puràõa, Uttara Khaõóa, 176).

#<MITRAVARDHANA># Son of the Agni called Pà¤cajanya. He was one of the Pa¤cadevavinàyakas. (øloka 12, Chapter 220, Vana Parva).

#<MITRAVARMAN># Brother of Su÷armà, King of Trigarta. Arjuna killed him in the great battle. (øloka 3, Chapter 27, Karõa Parva).

#<MITRâVARUöA(S)># The combined name of two of the Dvàda÷àdityas (twelve Såryas) Mitra and Varuõa. These two are always seen together. Agastya and Vasiùñha were born as sons of Mitràvaruõa. It was due to a curse by Mitràvaruõas that Urva÷ã had to marry King Puråravas, a man of the earth. Manu had no children and he performed a yàga to placate Mitràvaruõas. But since there were many faults in the ceremony a girl was born to him. (For details see under Ilà, Nimi, Urva÷ã, Vasiùñha and Mitra).

#<MITRAVINDA># A deva. The havis (clarified butter which is put in the Agni called Rathantara is intended for this deva. (øloka 19, Chapter 220, Vana Parva).

#<MITRAVINDâ># Daughter of ørã Kçùõa's father's sister. Mitravindà's mother's name was Ràjàdhidevã. Ràjàdhidevã, qveen of Avantã, got three children named Vinda, Anuvinda and Mitravindà. In the Svayaüvara Mitravindà chose Kçùõa as her husband. Vinda and Anuvinda did not like it and joining the Kaurava side fought against Kçùõa. But Kçùõa defeated them all and took Mitravindà to Dvàrakà. (10th Skandha, Bhàgavata).

#<MITREYU># A King of the Lunar dynasty. He was the son of Divodàsa and father of Cyavana.

#<MLECCHA># A tribe of people of ancient India. This tribe was born from the tail of the celestial cow Nandinã, kept by Vasiùñha for sacrificial purposes when there was a fight between Vi÷vàmitra and Vasiùñha. Mahàbhàrata gives the following information regarding them.
     (1) The mlecchas who sprang up from the tail of the celestial cow Nandinã sent the army of Vi÷vàmitra flying in terror. (øloka 38, Chapter 174, âdi Parva).
     (2) Bhãmasena defeated the mlecchas living in the coastal regions and took from them several valuable diamonds as tax. (øloka 25, Chapter 30, Sabhà Parva).
     (3) The mlecchas living in the coastal area were once defeated by Sahadeva, one of the Pàõóavas. (øloka 66, Chapter 31, Sabhà Parva).
     (4) Nakula also once defeated the mlecchas. (øloka 16, Chapter 32, Sabhà Parva).
     (5) Bhagadatta was the King of the mlecchas. (øloka 14, Chapter 51, Sabhà Parva).
     (6) Bhagadatta accompanied by the mlecchas living on the coasts attended the Ràjasåya of Yudhiùñhira. (øloka 14, Chapter 51, Sabhà Parva).
     (7) Different tribes of mlecchas will be born on earth at the beginning of the era of Pralaya. (øloka 34, Chapter 188, Vana Parva).
     (8) Kalkã, the incarnation of Viùõu, will destroy the mlecchas who are found everywhere in the world. (øloka 97 Chapter 190, Vana Parva).
     (9) Karõa during his world campaign conquered many mleccha countries. (øloka 19, Chapter 254, Vana Parva).
     (10) A place of habitation in Bhàrata is called Mleccha. (øloka 57, Chapter 9. Bhãùma Parva).
     (11) Aïga, a mleccha warrior was killed in the battle by Bhãmasena. (øloka 17, Chapter 26, Droõa Parva).
     (12) Once the mlecchas attacked Arjuna with arrows. Arjuna killed the hairy soldiers. (øloka 43, Chapter 93, Droõa Parva).
     (13) Sàtyaki killed many mleccha soldiers in the great war. (øloka 43, Chapter 119, Droõa Parva).
     (14) Nakula killed Aïga, a mleccha King. (øloka 18, Chapter 22, Karõa Parva),
     (15) Arjuna had to face a great army of mlecchas to protect the Yàgà÷va. (øloka 23, Chapter 73, A÷vamedha Parva).
     (16) The wealth that remained in the Yàga÷àlà of Yudhiùñhira after the distribution as gifts to brahmins was taken away by the mlecchas. (øloka 26, Chapter 89, A÷vamedha Parva).
     (17) The mlecchas drove angered elephants on to the army of the Pàõóavas. (øloka 10, Chapter 22, Karõa Parva).

#<MODA I># A demon who was a companion of Hiraõyàkùa. In the Devàsura battle Vàyu killed him.

#<MODA II># A serpent born of the clan of Airàvata. This serpent was burnt to death in the sarpasatra of Janamejaya. (øloka 10, Chapter 52, âsramavàsika Parva).

#<MODâGIRI># A country of ancient Bhàrata. The King of this country was killed by Bhãmasena. (øloka 31, Chapter 30, Sabhà Parva).

#<MODâKä># A vast area of land in øàkadvãpa near the mountain Kesara. (øloka 26, Chapter 11, Bhãùma Parva).

#<MODâPURA A># country of ancient Bhàrata. Arjuna defeated the King of this country once. (øloka 11, Chapter 27, Sabhà parva).

#<MOHA># A son born of the lustre of Brahmà. (3rd Skandha, Bhàgavata).

#<MOHAKA># Son of Suratha, a devotee of ørã Ràma. When Suratha blocked the A÷vamedha horse of ørã Ràma, a fight ensued in which Mohaka also took part (Padma Puràõa, Pàtàla Khaõóa).

@<[Page 505a]>@

#<MOHANA># An ancient place of habitation in Bhàrata. This place was conquered by Karõa. (øloka 10, Chapter 254, Vana Parva).

#<MOHANâ># Wife of Sugrãva. Mohanà helped her husband in bringing water from the Sarayå river to bathe the A÷vamedha horse of ørã Ràma. (Padma Puràõa, Pàtàla Khaõóa).

#<MOHINä># The female form of Mahàviùõu. Devas and Asuras quarrelled with each other over the right of partaking the Amçta (nectar) obtained from the sea of Milk. At that time Mahàviùõu appeared before them in the guise of a beautiful maiden of maddening charm and the asuras were guilefully made to turn their attention on her for some time during which time the nectar was carried away by the Devas. The female form of Mahàviùõu was called Mohinã.
     øiva fell in love with Mohinã and by the union of the two was born øàstà. (See under Amçtam). (8th Skandha, Bhàgavata).

#<MOKúA I># One of the seven divisions of the island of Plakùa. The seven divisions are øiva, Yavasa, Subhadra, øànta, Mokùa, Amçta and Abhaya. (5th Skandha, Bhàgavata).

#<MOKúA II>#\<*>\ Mokùa means liberation and is generally meant to convey the meaning of the deliverance of the soul from recurring births. The Jãvàtmà enshrined in the body has the delusion that it enjoys or suffers happiness or woe. In truth it neither suffers nor enjoys anything. It is detached from all. It is the Supreme Being (Parabrahman). When Jãvàtmà deserts its woes it gets mokùa i.e. Jãvàtmà gets merged with Paramàtmà. When once Jãvàtmà merges with Paramàtmà, Jãvàtmà is devoid of happiness or woes. It need not be enshrined in any body. A Jãvàtmà getting released from one body joins another new body and thus a Jãvàtmà in succession enters thousands of bodies and each time without knowing the absolute Truth laments over its woes. In the words of a èùi it is explained thus: "Jãvàtmà, which is bliss in itself living in births after births searches for bliss elsewhere just as a person wearing a golden necklace round his neck searches for the same elsewhere." The passage of Jãvàtmà from one birth to another and the bodies that enshrine it each time constitutes the worldly life. When once a Jãvàtmà thus involved in Saüsàra (mundane existence) gets real knowledge, the knowledge that Jãvàtmà and Paramàtmà are one and the same, then that Jãvàtmà gets final emancipation, liberation from recurring births. It merges with Brahman. This is called Mokùa.
\<*) Jãvàtmà = The individual soul enshrined in the human body imparting to it life, motion and sensation as opposed to Paramàtmà. Paramàtmà = The Supreme spirit or Brahman Saüsàra = The circuit of life consisting of births and rebirths with sufferings and enjoyments of woes and happiness.>\

#<MOKúADHARMAPARVA># A sub-divisional Parva of øànti Parva. It contains the chapters 174 to 365 of øànti Parva.

#<MèGADHæMA># A sacred place on the border of Kurukùetra. If one goes there and worships Mahàdeva one will get the benefit of conducting an A÷vamedhayaj¤a. (øloka 101, Chapter 83, Vana Parva).

#<MèGAMANDâ># A daughter of Ka÷yapa. (See under Mçgas).

#<MèGâðKAKA># A sword. Once Kubera cursed a Yakùa and making him a lion posted it to guard the palacegates of Mahàbali. He said he would be released from the curse when any man on earth defeated it. Once a brahmin warrior named ørãdatta defeated this lion and at once the lion changed into a Yakùa and the Yakùa presented ørãdatta with the sword named Mçgàïkaka. (Kathàpãñhalambaka, Kathàsaritsàgara).

#<MèGâðKAVATä># Daughter of an ancient King called ørã Bimbaki. (See under ørãdatta).

#<MèGAS (DEER)># All the animals originated from Ka÷yapaprajàpati. Ka÷yapaprajàpati, son of Marãci, married the eight daughters of Dakùa named Tàmrà etc. From Tàmrà were born birds. Krodhava÷à gave birth to ten girls named Mçgã, Mçgamandà, Harã, Bhadramadà, Màtaïgã, øàrdålã, øvetà, Surabhi, Surasà and Kadrå. Mçgas (deer) are the children of Mçgã. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 4).

#<MèGASVAPNODBHAVAPARVA># A subsidiary Parva of the Vana Parva of Mahàbhàrata. Chapter 258 of Vana Parva constitutes this Parva.

#<MèGâVATä># See under Udayana.

#<MèGAVYâDHA># The disguise øiva took when he went to test the devotion of Para÷uràma. Para÷uràma once went to the forests and did penance to please øiva to learn archery from him. øiva in the form of a Mçgavyàdha (forest hunter) appeared before Para÷uràma and tested his sincerity in his penance in several ways. øiva was pleased to find Para÷uràma's devotion to øiva unwavering and blessed him. He gave instructions in archery and also permitted him to go round the earth. (Chapter 65, Brahmàõóa Puràõa).

#<MèGAVYâDHA II># One of the Ekàda÷arudras (eleven Rudras). (øloka 2, Chapter 66, âdi Parva).

#<MèGä># The mother of all types of deer. (See under Mçgas).

#<MèKAöôU># Father of the sage Màrkaõóeya. (See under Màrkaõóeya).

#<Mèúâ># Wife of Adharma. Adharma begot of Mçùà two children named Dambha and Màyà. (4th Skandha, Bhàgavata).

#<MèTAM># See under Pramçtam.

#<MèTASA¥JäVANä># This is a medicinal herb to give life to those who are dead. When in the Ràma-Ràvaõa battle Lakùmaõa and others fell dead, ørã Ràma wanted Mçtasa¤jãvanã to be brought to revive them back to life. Jàmbavàn the oldest among the monkeywarriors then instructed Hanåmàn to get it from the mountain Mahàmeru explaining to him the way to reach there. He said: "If you go a hundred yojanas (1200 Kilometres) from here to the north you would reach Ràme÷vara the southernmost point of Bhàrata. From there if you go to the north another thousand yojanas you would reach the Himàlayas which is the northern-most point of Bhàrata. Himavàn is thousand yojanas high, two thousand yojanas wide and is long enough to reach the two oceans on the east and the west.
     On that mountain is the marriage-dais of Pàrvatã and Parame÷vara and you will find places where Parame÷vara had sat for practising penances. On the northern side under a big Kåvala tree lies Kàmadhenu. This cow gives milk to the sages and tourists who go there. Nine thousand yojanas to the north of this there are two mountains named Hemakåña and Ratnakåña. The centre of that is èùabhavarùa. On a big Kàraskara tree there will be hanging a king with his face downwards after being cursed by the sage Durvàsas. He will be released from the curse by you. If one eats the fruits of this tree one will be free from greying of hairs and rugosity.
     If you go farther north from Hemakåña you will reach the mountain Niùadha. There is a lake there. If one bathes there one will be granted all prosperity by Lakùmãdevã. Farther to the north is situated Mahàmeru. The greatness of this mountain is indescribable.
     Mahàmeru has got four supporting mountain pillars named Mandara, Merumandara, Supàr÷va and Kumuda. The abode of the three deities is on the top of this mountain. On a peak in the centre is living Brahmà with his wives Vàõã, Gàyatrã and Sàvitrã as creator of the universe. This place is called Satyaloka and to the west of it is ørã Vaikuõñha the abode of Mahàviùõu. Màdevã and Bhådevã are his two wives. He is the god who protects us all. To the east of Satyaloka is Kailàsa, the abode of øiva. He lives there with his wives Gaïgà and Pàrvatã and sons Gaõe÷a and øubrahmaõya. To the south of Satyaloka is the city Saüyamanã the abode of Yamadharmaràja. He lives there with his wife Kàlinã and sons Vióava, Mahimà and Dãpaka. To the east of this is the wonderful Devaloka. There lives Indra, his wife øacãdevã and son Jayanta with thirtythree crores of Devas. Celestial nymphs like Urva÷ã, Rambhà and Tilottamà live there. Kàmadhenu, the Kalpa tree, Airàvata, Uccai÷÷ravas, and Cintàmaõi are all there. You will find Amaràvatã the Capital of Indra and Sudharmà his court there.
     On the northern side of Meru is a tall A÷vattha tree. To the north of that is the Nãla-mahàgiri (the great blue mountain). Ka÷yapa has installed a deity named øvetavaràhamårti there. Beyond that is the èùabhàdri (ox-shaped mountain). It is believed that a divine ox became a mountain there. Its two horns are like two peaks. This mountain contains many divine medicines of which øalyaharaõã, Vi÷alyakaraõã, Sandhànakaraõã and Mçtasa¤jãvanã are the most important.
     Once the asuras defeated the Devas. Then Parame÷vara and Mahàviùõu gave the Devas these four medicinal herbs. They planted them here and watered them from the Milk-sea. Around these precious plants stand guard the pàrùadas of øiva and the Discus Sudar÷ana of Viùõu." (Yuddha Kàõóa, Kamba Ràmàyaõa).
     There is another statement in the Mahàbhàrata that Sa¤jãvanã is an art, the use of a mantra. øukràcàrya by this art brought to life all the asuras killed in a war with the devas. (øloka 8, Chapter 76, âdi Parva). Again øukràcàrya brought to life three times his disciple Kaca whom the asuras killed three times. øukràcàrya taught the art to Kaca. (øloka 28, Chapter 76, âdi Parva).

#<MèTTIKâVATä># A place of habitation in ancient Bhàrata. (øloka 10, Chapter 254, Vana Parva).

#<MèTYU># The goddess of Death. Agni Puràõa gives details about the birth of Death. Hiüsà was the wife of Adharma. They got a son named Ançta and a daughter named Nikçti. From them were born Bhaya, Naraka, Màyà and Vedanà. Of these Màyà gave birth to Mçtyu, the destroyer of matter.
     Mçtyu has been described both as a god and goddess in Mahàbhàrata. The statements regarding Mçtyu as a deva are as follows:--
     (i) Three sons were born to Nikçti, wife of Adharma. One of them was Mçtyu. Mçtyudeva has neither wife nor children because he is the destroyer of all. (øloka 54, Chapter 66, âdi Parva).
     (ii) Once the son of an old Gautamã was bitten by a snake. A hunter seeing it rushed to kill the serpent but Gautamã objected to it. She advised him that it was a sin to injure any living being. The serpent then said, "It is not my fault that I bit the boy. I was persuaded by the god of death to do so." The god of death Mçtyudeva also appeared there then. He confirmed the snake's statement and added that God had programmed all events beforehand and the boy's death was not due to any mistake on anybody's part. (øloka 50, Chapter 1, Anu÷àsana Parva)
     (iii) Once Mçtyu followed the King Sudar÷ana, but Mçtyudeva had to withdraw after accepting defeat because the King had been living a virtuous life of high standard. (See under Sudar÷ana).
     The statements regarding Mçtyu as a goddess are the following:
     (1) This devatà was born from the body of Brahmà in the shape of a woman. (øloka 17, Chapter 53, Droõa Parva).
     (2) Brahmà gave the work of destruction to Mçtyu. When she got that work she wept aloud. (øloka 21. Chapter 257, øànti Parva).
     (3) The goddess of Mçtyu once did severe penance. (øloka 17, Chapter 54, Droõa Parva).
     (4) Brahmà assured the goddess of death that any destruction by her would not be deemed as a sin. (øloka 44, Chapter 54, Droõa Parva).
     (5) The terrible strength of Mçtyudevatà is described in Chapter 819, øànti Parva, Mahàbhàrata.

#<MUCUKUNDA># A celebrated King of the Solar dynasty.
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà--Marãci--Ka÷yapa--Vivasvàn--Vaivasvata Manu--Ikùvàku--øa÷àda--Pura¤jaya (Kakutstha)-Anenas--Pçthulà÷va--Prasenajit--Yuvanà÷va--Màndhàtà--Mucukunda.
     Màndhàtà got three sons named Ambarãùa, Mucukunda and Purukutsa and fifty daughters and all the fifty were married to a sage named Saubhari.
     2) %<How Mucukunda attained salvation.>% (For the story see para 72, under Indra).
     3) %<Other details.>%
     (i) Mucukunda had a daughter named Candramukhã. She was married to øobhana, son of Candrasena. Once, when øobhana came to his wife's house it was an Ekàda÷ã day and all were observing fasting and so øobhana also did so. The next day øobhana was seen lying dead. The soul of øobhana went to the valley of the mountain of Mandara and started enjoying heavenly bliss. One day a pilgrim from the country of Mucukunda named Soma÷armà met the soul of øobhana and coming to know that it was the son-inlaw of their King he started making enquiries about him. øobhana then said that all his happiness was due to his observing the Ekàda÷ã Vrata. On hearing the gladdening news about her husband Candramukhã became happy. (Chapter 61, Bhàga 1, Padma Puràõa).
     (ii) This Ràjarùi shines in the court of Yama. (øloka 21, Chapter 8, Sabhà Parva).
     (iii) Once being greatly pleased with him. Kubera offered him all the worlds as gift. But Mucukunda refused to accept it saying that he would enjoy only what was earned by him by his own efforts. (øloka 97, Chapter 132, Udyoga Parva).
     (iv) Once Mucukunda just to try the might of Kubera attacked him. The demons sent by Kubera defeated him. He then meditated on Vasiùñha and he was able to defeat the army of asuras of Kubera. (øloka 4, Chapter 74, øànti Parva).
     (v) Once Para÷uràma gave dharmopade÷a (Instruction on morality, piety etc) to Mucukunda. (øloka 7, Chapter 143, øànti Parva).
     (vi) Once the King of Kàmboja gave him a sword and he gave that sword to Marutta. (øloka 77, Chapter 166, øànti Parva).
     (vii) He believed in making gifts of cows (øloka 25, Chapter 76, Anu÷àsana Parva).
     (viii) Mucukunda hated eating flesh. (øloka 61, Chapter 115, Anu÷àsana Parva).
     (ix) Mucukunda is listed among those kings who are worthy of being remembered morning and evening. (øloka 54, Chapter 165, Anu÷àsana Parva).

#<MUDâVARTA># A King born in the line of Hehaya kings. (øloka 13, Chapter 74, Udyoga Parva).

#<MUDGALA I># A country of ancient Bhàrata. This country was once conquered by ørã Kçùõa. (øloka 16, Chapter 11, Droõa Parva).

#<MUDGALA II># A serpent born of the family of Takùaka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 10, Chapter 57, âdi Parva).

#<MUDGALA III (MAUDGALYA)># A sage of Puràõic fame.
     1) %<Mudgala and Durvàsas.>% Mudgala had never been provoked even once by anger. Durvàsas once came to the à÷rama of Mudgala in Kurukùetra where he was living on alms received by begging. Durvàsas came naked. Mudgala gave all that he got that day to Durvàsas. The latter ate to his heart's content and smeared on his naked body what remained after his meal. Mudgala never got angry. This continued for days together and not for once did Mudgala get angry. Durvàsas was immensely pleased with this behaviour of Mudgala and he offered to send him to heaven with his body. Devas came with a Vimàna at once. Mudgala after enquiring about the conveniences and luxuries of heaven refused to go. (Chapter 261, Vana Parva).
     2) %<Other details.>%
     (i) Mudgala, who was well versed in the Vedas, was a priest in the Sarpasatra of Janamejaya. (øloka 9, Chapter 53, âdi Parva).
     (ii) Mudgala visited Bhãùma lying on his bed of arrows. (øloka 9, Chapter 47, âdi Parva).
     (iii) Once øatadyumna gave Mudgala a golden house. (øloka 21, Chapter 137, Anu÷àsana Parva).
     (iv) Once the King of Cola conducted a Yàga making Mudgala the chief priest. (Chapter 130, Part IV. Padma Puràõa).

#<MUDGARA PARöAKA># A serpent of the family of Ka÷yapa. (øloka 13, Chapter 103, Udyoga Parva).

#<MUDGARAPIöôAKA># A serpent born to Kadrå of Ka÷yapaprajàpati. (øloka 9, Chapter 35, âdi Parva).

#<MUDITâ># Wife of the Agni named Saha. (øloka 1, Chapter 222, Vana Parva).

#<MUDRâS># When he recites the mantras a Màntrika should use different kinds of gestures with his hands to suit the recital. They are called Mudràs. The Mudràs in general are given below:
     The first mudrà is called A¤jalimudrà. A¤jalã means a cavity formed by folding the hands and joining the open hands together. If the hands thus folded are placed on the breast it becomes a Vandinã mudrà. The hands should be placed on the breast with a slight slant to the left for Vandinã mudrà. The third mudrà is called ærddhva mudrà. Hold the left hand first in such a way that the thumb comes on the top and then with the fingers of the right hand bind the thumb of the left hand. The thumb of the right hand should also come to the top. This is called ærddhva mudrà. The lowering of the left palm opened up is called Varàhamudrà. (Chapter 26, Agni Puràõa).

#<MæKA I># A serpent born of the family of Takùaka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 9, Chapter 5, âdi Parva).

#<MæKA II># An asura. This demon once went to Arjuna who was engaged in penance in the forests. He had assumed the form of a boar and Arjuna killed him. At once øiva appeared there in the guise of a forester and contended that the boar was killed by him. A quarrel ensued which ended in a fight between them. In the end øiva appeared before Arjuna in his real form and granted him the missile Pà÷upata. (See under Arjuna).

#<MæKA III># A Caõóàla devoted much to his parents. A Bràhmaõa named Narottama went to this caõóàla to learn moral lessons from him. (Sçùñikhaõóa, Padma Puràõa).

#<MUKHAKARöä># A follower of Subrahmaõya. (øloka 29, Chapter 46, øalya Parva).

#<MUKHAMAöôIKâ># One of the evil spirits tormenting infants. This is called Diti also. (øloka 30, Chapter 23, Vana Parva).

#<MUKHARA># A serpent of the family of Ka÷yapa. (øloka 16, Chapter 103, Udyoga Parva).

#<MUKHASECAKA># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (âdi Parva, Chapter 47, øloka 16).

#<MUKTâPHALAKETU># A Vidyàdhara youth. The story of this young man who was born to kill Vidyuddhvaja, a fire-brand of an asura, is told thus in Kathàsaritsàgara.
     An eminent asura of name Vidyutprabha performed penance to propitiate Brahmà to get a son. As a result of the blessings of Brahmà he got a son invincible to the Devas. He was named Vidyuddhvaja. Even from boyhood he was very brave and daring. Once when he saw some demons standing guard to protect the asura family he said "At present our country is being protected by the hands of others. I shall, therefore, perform penance and obtain boons to remove this disgrace. I will conquer our enemies." Vidyuddhvaja went straight to the forests and performed penance to propitiate Brahmà. When the austerities became severe, Vidyuddhvaja observed fasting without break and the whole world became excited due to anxiety. So Brahmà appeared before him in person and gave him many divine weapons like Brahmàstra. For Brahmàstra the only counter-missile was Pà÷upata and so Brahmà warned him that it should be used only when it was found absolutely necessary.
     Vidyuddhvaja became arrogant with the possession of such divine weapons and started for Indraloka with his father and his army to conquer Indra. He knew that Indra was ready to face him with a big army headed by Candraketu and Padma÷ekhara.
     The battle that ensued was very grim. Even Brahmà and Rudra came to see the fight. In a combat with Indra, Vidyutprabha was killed. Vidyuddhvaja saw his father killed, got furious and sent Brahmàstra against Indra who in turn opposed it with Pà÷upata. Vidyuddhvaja fainted. Devas sounded the trumpets of victory and left the place.
     After some time Vidyuddhvaja awoke from the swoon and lamented thus to those of his men who were around:--"My tapobala (strength resulting from penance) was of no use. I have decided to die fighting against Indra. I do not want to return to a country where my father is not alive. On hearing this his aged minister pointed out to him his mistake in having used the Brahmàstra untimely.
     Vidyuddhvaja decided to attain more powers and so he went to the base of the Himàlayas to perform penance to propitiate øiva. Pleased at his penance of five thousand years øiva appeared in person and asked him to name the boon he wanted. Vidyuddhvaja demanded "I must be able to kill Indra in a battle." øiva granted him the boon.
     Vidyuddhvaja once again attacked Indra with a huge army. In the fierce battle that followed Indra fell down fainting by the weapons of Vidyuddhvaja. At once a voice from the air commanded, "Take away Indra from the battlefield. It is dangerous to keep him there" Vàyu came and carried him away swiftly. When Indra awoke from fainting he went to Brahmaloka with all the other devas.
     Vidyuddhvaja established himself in Amaràvatã, the capital city of Indra and lived there enjoying his life as Indra. In the meantime Candraketu, King of the Vidyàdharas was sitting in Vàyuloka musing thus, "How long should we remain thus displaced from our positions! There is no waning of the power of Vidyuddhvaja. My friend Padma÷ekhara, King of Gandharvas, has gone to øivapura to perform penance. I do not know whether he has been blessed by god. Anyhow I will act after hearing from him."
     As his musings came to an end Padma÷ekhara himself appeared before him and said: "I have come to tell you the glad news that øiva told me. øiva said "Son, do not grieve. You will get your country back. You will get a son and a daughter. They will be top-ranking men in all activities. The husband of your daughter will kill Vidyuddhvaja."
     A happy Candraketu went to Kailàsa with his wife Muktàvalã and started penance. Padma÷ekhara went and mentioned to the devas all that had happened. The devas then went to Mahàviùõu and told him of the boons which Vidyuddhvaja had received from øiva and how he was ruling Indraloka then. After hearing them patiently Viùõu said that only øiva could do anything in that matter. They all then went to the temple of Siddhã÷vara and sat there meditating on øiva.
     In the meantime Bhagavàn appeared before Candraketu and blessed him and said he would get a very valorous son who would kill Vidyuddhvaja and restore Devaloka to the devas. But after that he would be born as a man on earth by a curse. Padmàvatã daughter of a Gandharva King, would by the strength of her penance release him from the curse and help him to get his original state as a Gandharva. He would then marry Padmàvatã and remain as emperor of the Vidyàdharas for ten Kalpas together. Candaraketu and wife came back to Vàyuloka.
     At this time øiva appeared in person to those sitting in the temple of Siddhã÷vara and said that a son would be born to Candraketu from a part of his and that valorous youth would kill Vidyuddhvaja. Muktàvalã wife of Candraketu became pregnant at that time and soon delivered a son. He was named Muktàphalaketu. Even from boyhood he became an ardent devotee of øiva and started performing penance to propitiate øiva. øiva appeared before him and gave him the secrets of many techniques in archery.
     Vidyuddhvaja was once bathing in a river when muddy waters flowed from up the river and the arrogant demon sent a servant to find out the cause thereof. When he went up by the shores he saw an ox and an elephant bathing in the river. They were the Vàhanas of øiva and Indra. The elephant was the famous Airàvata. He came back and intimated to Vidyuddhvaja what he saw. The demon then ordered his people to bring the culprits to his side. But the Vàhanas killed those who went to capture them and then they went to their masters, øiva and Indra. Hearing about this audacity of the demon-chief the Devas challenged the asuras to a fight. This time the army of the devas was led by Muktàphalaketu.
     A Gandharva princess named Padmàvatã grew up to be a beautiful maiden at that time. She was in love with Muktàphalaketu. Padmàvatã was one day plucking flowers from a pond in the Gandharva land thinking about Muktàphalaketu who had gone to war against the asuras. A demoness who was going to eat flesh in the battle-field of the devas and asuras saw Padmàvatã, took her and went up. Muktàphalaketu coming to know of this went up with her and got back Padmàvatã who was struggling in the hands of the demoness like streaks of lightning among clouds. Then he asked her maids about her and they said, "She is the daughter of the Gandharva King Padma÷ekhara. Padmàvatã is her name. She is unmarried. But she is betrothed to the son of Candraketu named Muktàphalaketu, who is born to destroy Vidyuddhvaja. She has come here to practise penance for the success of her father and Muktàphalaketu in this war between devas and asuras."
     Padmàvatã recognised Muktàphalaketu from the words of his followers. But the latter had to go back to Devaloka under instructions from Indra. The Devàsura war became fierce. By the valour and skill of Muktàphalaketu many of the asuras were killed. The war was won. Muktàphalaketu was given a grand reception at devaloka and was then sent back. Muktàphalaketu did not seem to be happy and everybody thought that it might be due to his having killed Vidyuddhvaja. But the real cause was his separation from Padmàvatã.
     A sorrow-stricken Padmàvatã sent her female companion Manoharikà to the country of Vidyàdharas to enquire about Muktàphalaketu. What she saw there was a sad Muktàphalaketu pining to see Padmàvatã. Both now understood each other and Manoharikà returned with presents for Padmàvatã from Muktàphalaketu.
     At that time Muktàphalaketu went to see a Maharùi named Tapodhana. Disregarding the objections of the disciple Dçóhavrata who stood guard outside the à÷rama Muktàphalaketu entered the à÷rama with his friend. Dçóhavrata followed them. When they entered the à÷rama they found the à÷rama empty and at once Dçóhavrata cursed them both to be born on earth as men. Padmàvatã fainted when she heard the news. When she regained her consciousness she started practising austerities sitting in a temple devoted to Gaurã, wife of øiva. She meditated on her husband Muktàphalaketu in his life on earth and performed penance to propitate øiva. By the grace of øiva Muktàphalaketu got his original life and he married Padmàvatã and led a happy married life. (Taraïga 2, Padmàvatãlambaka, Kathàsaritsàgara.)

#<MUKULA># A King of the dynasty of Påru. Mukula, Sç¤jaya, Bçhadiùu, Yavãnara and Kçmila were the sons of King Bàhyà÷va. All these five are known as Pà¤càlas. Of these the family of Mukula comprised of Maukulyas. Mukula got a son named Pa¤cà÷va. (Chapter 201, Agni Puràõa.)

#<MUKUòA># A Kùatriya family. It was in this family that the wicked King Vigàhana was born. (øloka 16, Chapter 74, Udyoga Parva).

#<MUKUòâ># A follower of Subrahmaõya. (øloka 23, Chapter 46. øalya Parva).

#<MæLAKA># A son of Kumbhakarõa. Målaka was born on Måla day and Kumbhakarõa deeming that day and the constellation inauspicious threw the baby away. The abandoned child was brought up by honey-bees giving the babe honey. When Målaka grew up he became a mighty demon who always tormented people. He was killed by Sãtà with the help of ørã Ràma. (ânanda Ràmàyaõa, Ràjyakàõóa).

#<MUMUCU># A sage who lived in Dakùiõabhàrata. (Chapter 165, Verse 39, Anu÷àsana Parva).

#<MUöôA I># A warrior of the country of Muõóa. In the great battle the Muõóas were present in the Kaurava's army. (øloka 9, Chapter 56, Bhãùma Parva).

#<MUNDA II># An asura. (See under Caõóamuõóas.

#<MUöôAKA># A forest. During his exile ørã Ràma entered this great forest of Muõóaka and paid homage to the sage Agastya. (Araõya Kàõóa, Kamba Ràmàyaõa).

#<MUöôAVEDâðGA># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 17, Chapter 57, âdi Parva).

#<MUöôä># A female follower of Subrahmaõya. (øloka 17, Chapter 46, øalya Parva).

#<MUNI I># The mother of the Yakùas. It is stated that Ka÷yapaprajàpati begot of his wife Muni, the Yakùas. (Chapter 19, Agni Puràõa). The Gandharvas also were born of Muni. She gave birth to sixteen Gandharvas of which the first was named Bhãmasena. (øloka 42, Chapter 65, âdi Parva).

#<MUNI II># Son of a Vasu named Ahar (i.e. Ahaþ) (øloka 23, Chapter 66, âdi Parva).

#<MUNI III># Son of Kuru of the Påru line of kings. Kuru begot of his wife Vàhinã five sons named A÷vavàn, Abhiùyanta, Caitraratha, Janamejaya and Muni. (øloka 50, Chapter 94, âdi Parva).

#<MUNI IV># One of the seven sons of a King named Dyutimàn. (Màrkaõóeya Puràõa 5. 24).

#<MUNIDEøA># A country in the island of Krau¤ca. (øloka 22, Chapter 12, Bhãùma Parva).

#<MUNIVäRYA># One of the eternal Vi÷ve Devas. (øloka 31, Chapter 91, Anu÷àsana Parva).

#<MU¥JA># An ancient sage of Bhàrata. This sage respected Yudhiùñhira very much. (øloka 23, Chapter 26, Vana Parva).

#<MU¥JAKEøA># A Kùatriya King of ancient Bhàrata. He was the re-birth of an asura called Nicandra. (øloka 21, Chapter 67, âdi Parva). The Pàõóavas had sent an invitation to this King to participate in the great battle. (øloka 14, Chapter 4, Udyoga Parva).

#<MU¥JAKETU># A Kùatriya King of ancient Bhàrata. He was a member of the court of Yudhiùñhira. (øloka 21, Chapter 4, Sabhà Parva).

#<MU¥JAPèúòHA># A place on a mount in the Himàlayas. Rudra once practised penance sitting on this mount. (øloka 4, Chapter 122, øànti Parva).

#<MU¥JAVâN># A mountain. This is in the range of the Himàlayas. Parama÷iva performs his frequent penances at this place. øiva freely rambles for pleasure with his army of goblins in the caves and shades of trees in this place. Everyday the Sàdhyas, Rudras, Vi÷vadevatàs, Vasus, Yama, Varuõa, Bhåtas, devils, Nàsatyas, A÷vins, Gandharvas, celestial maidens, Yakùas, Devarùis, âdityas, Maruts, and Yàtudhànas come to this mountain to worship øiva. There is neither heat nor cold here. Greying of hairs or rugosity is unknown here. There is no hunger or thirst either. None dies here. On the sides of this mountain gold lies spread like sunlight. (Verses 1-12 A÷vamedha Parva, Chapter 8).

#<MU¥JAVAòA I># A holy place of pilgrimage devoted to øiva in the neighbourhood of Kurukùetra. If one resides here for one night one will get the position of Gaõapati. (øloka 22, Chapter 83, Vana Parva).

#<MU¥JAVAòA II># A holy place of pilgrimage devoted to øiva on the banks of the river Gaïgà. If a man goes to this place and does circumambulation of the idol there singing songs in praise of øiva he would get the position of Gaõapati and if he bathes in the Gaïgà river also, he would be absolved of all sins. (øloka 67, Chapter 85, Vana Parva).

#<MU¥JâVAòA># A place on the Himàlayas. Once Para÷uràma went to this place and calling the sages there instructed them to keep their tufts knotted together. (øloka 3, Chapter 112, øànti Parva).

#<MæNNU (THREE)># The importance of the number three is indicated below:
     1) %<Agnitraya (Three agnis).>% The three agnis are Dakùiõa, Gàrhapatya and âhavanãya. Of these the first is in the shape of a semi-circle, the second in the shape of a full circle and the third, a square.
     2) %<Adhamatraya.>% (Three kinds of low people). The three classes of people who are considered to have a very low position in society are the wifeless, sonless and servantless ones.
     3) %<Abhijàtavihitatraya.>% (Three dealings with men of equal nobility). The three important dealings which should be had with only people of equal nobility are alliance, marriage and litigation.
     4) %<Abhinayatraya.>% (Three kinds of acts). The three kinds of acts are the Hastàbhinaya (actions with the hand), âïgyàbhinaya (actions with gestures) and Rasàbhinaya (actions with expressions of sentiment).
     5) %<Avasthàtraya.>% Man lives always in any one of the following states: Wakefulness, Dreaming and Sleep.
     6) %<Avasthàbhedatraya.>% The three different forms in which matter exists are as Ghana, (solid) Drava (liquid) and Vàtaka (gas).
     7) %<âsanatraya.>% Three kinds of important postures are Vãràsana, Padmàsana. and Svastikàsana.
     8) %<Itivçttatraya.>% The three kinds of plots in a story are Prakhyàta, Utpàdya and Mi÷ra.
     9) %<èõatraya.>% The three different kinds of debts of man are Deva-çõa (debts to gods), Pitç-çõa (debts to the Manes) and èùi-çõa (debts to çùis).
     10) %<Eùaõàtraya.>% Eùaõà means desire. The three kinds of eùaõàs are Putraiùaõà (desire for children), Vittaiùaõà (desire for wealth) and Dàraiùaõà (desire for wife).
     11) %<Karaõatraya.>% The three instruments of action are mind, speech and body.
     12) %<Karmatraya.>% The three actions are Sçùñi (creation), Sthiti (maintenance) and Saühàra (destruction). Yàga, Vedapañhana and Dharma also form one Karmatraya.
     13) %<Karmakàraõatraya.>% The three kinds of causes of action are knowledge, what is to be known and what has already been known (J¤àna, J¤eya and J¤àtà).
     14) %<Kàlatraya.>% Past, present and future are the three divisions of time.
     15) %<Kàvyatraya.>% Gadya (prose), Padya (verse) and Mi÷ra (combination of gadya and padya) are the three different constituents of literature.
     16) %<Kàvyaguõatraya.>% The three chief qualities of poetic compositions are Prasàda (clearness of style), Màdhurya (sweetness of style) and Ojas (force of expression).
     17) %<Kàvyopàdhitraya.>% The three main attributes of poetic compositions are Vastu (plot), Rãti (diction) and Rasa (sentiment).
     18) %<Gandharvadharmatraya.>% The three duties assigned to a Gandharva are Påjyasevà (serving venerable people worthy of worship), Nçtyagãtavàdyaparij¤àna (study of dance, music and instrumental music) and remaining devoted to Sarasvatã (goddess of learning).
     19) %<Guõatraya.>% The three distinguishing properties of nature (guõas) belonging to all created beings are Sattvaguõa, Rajoguõa and Tamoguõa The three good qualities (guõas) of Man are Satya (truth), Sadàcàra (good conduct) and Lajjà (modesty). The three results or benefits (guõas) to which man aspires are Dhana (wealth), Kãrti (fame) and Svarga (heaven).
     20) %<Gurutraya.>% The three gurus are Màtà (mother) Pità (father) and âcàrya (preceptor). Guru, Paramaguru and Parameùñhiguru are also three gurus.
     21) %<Tàpatrayas>% The three kinds of miseries (which human beings have to suffer in this world are âdhyàtmika (of the body and mind), âdhibhautika (inflicted by animals) and âdhidaivika (by fate). The other three tàpas (agonies) are Anakùaraj¤asambhàùaõa (conversing with illiterate persons), Duùprabhusevana (serving arrogant masters) and Lambapayodharàliïgana (embracing women with hanging breasts).
     22) %<Tauryatrika.>% The three constituents of triple symphony are Dance, Music and Instrumental music.
     23) %<Jàtitraya.>% The three distinguishing types of all created beings are Uttama (best), Madhyama (mediocre) and Adhama (worst).
     24) %<Doùatraya.>% The disorders of the three humours of the body are Vàta (wind), Pitta (Bile) and Kapha (phlegm). Avyàpti, Ativyàpti and Asambhava are also three doùas (fallacies).
     25) %<Tripuñikàs.>% J¤àtà (knower), J¤àna (knowledge) and J¤eya (the object of knowledge) are the three puñikàs. Subject, predicate and object are also three puñikàs.
     26) %<Tçipuras.>% The three demons who always formed a group are Tàrakàkùa, Kamalàkùa and Vidyunmàlã.
     27) %<Tribhuvana.>% Svarga (heaven), Bhåmi, (earth) and Pàtàla (Netherworld) are the three bhuvanas. (worlds).
     28) %<Trimadhura.>% The three sweet things are honey, sugar and Kadalã (plantain fruit).
     29) %<Trimårtis.>% The three Mårtis (deities) are Brahmà, Viùõu and Mahe÷vara.
     30) %<Triliïga.>% The three liïgas (genders) are Pulliïga (masculine), Strãliïga (feminine) and Napuüsaka (neuter).
     31) %<Triloka.>% The three worlds are Manuùyaloka (world of men), Pitçloka (world of the Manes) and Devaloka (world of the gods).
     32) %<Trivarga.>% The following groups of three are classed as Trivargas (a) Dharma (Virtue), Artha (wealth) and Kàma (desire). (b) Vçddhi (increase) Sthàna (same position) and Kùaya (decrease). (c) Sattva, Rajas and Tamas.
     33) %<Pralayatraya.>% The three pralayas (floods) are Naimittika (floods due to rains in and out of season) Pràkçtapralaya (floods arising out of saüvarttàgni) and âtyantikapralaya (floods due to heavy rains).
     34) %<Trividhayaj¤as.>% Yaj¤as are of three kinds. Karmayaj¤a, Upàsanayaj¤a and J¤ànayaj¤a. There are six divisions in Karmayaj¤a namely, Nityakarma, Naimittikakarma, Kàmyakarma, âdhyàtmikakarma, âdhidaivikakarma and Adhibhautikakarma. For Upàsanayaj¤a there are nine divisions namely, Nirguõopàsana, Saguõopàsana, Bhåtapretopàsana, Mantrayogavidhi, Aùñàïgayogavidhi, Layayogavidhi, Ràjayogavidhi, Avatàropàsana and Maharùidevopàsana. J¤ànayaj¤a has got three divisions namely, Manana, Nididhyàsana and øravaõa.
     35) %<Trivçtti.>% Vaidarbhã, Pà¤càlã and Gauóã are the three Kàvyavçttis.
     36) %<Triveda.>% The three Vedas are ègveda, Yajurveda and Sàmaveda.
     37) %<Tri÷akti.>% The three kinds of powers are, power of wealth and position, power of endeavour and power of good counsel (Prabhu÷akti, Utsàha÷akti and Mantra÷akti).
     38) %<Tri÷arãras.>% The three bodies or physical adjuncts of a soul are Sthåla, Såkùma and Kàraõa and the three bodies of Paramàtman are ä÷a, Såtra and Viràñ.
     39) %<Trisandhyàs.>% Prabhàta (morning), Madhyàhna (midday) and Sàyàhna (evening) are the three Sandhyàs (union of two divisions of time).
     40) %<Dåùaõatraya.>% Vàta, Pitta and Kapha are the three dåùaõas (disorder of the humours in a body).
     41) %<Nàóãtraya.>% The three nàóãs of the body are Ióà, Piïgalà and Suùumnà.
     42) %<Puruùatraya.>% The three classes of men are Uttama (best), Madhyama (mediocre) and Adhama (lowest).
     43) %<Pramàõatraya.>% The three kinds of means of valid knowledge are Pratyakùa (what can be seen), Anumàna (what can be logically inferred) and âgama (Verbal testimony.)
     44) %<Brahmalakùaõatraya.>% øuddha, øiva and øànta are the three Brahmalakùaõas.
     45) %<Munitraya.>% The celebrated trio of sages are Pàõini, Pata¤jali and Kàtyàyana.
     46) %<Yogatraya.>% The three kinds of yogas are: J¤ànayoga, Bhaktiyoga and Karmayoga.
     47) %<Rãtitraya.>% The three rãtis are Vaidarbhã, Pà¤càlã and Gauóã.
     48) %<Råpakatraya.>% Nàñya, Nçtya and Nçtta are the three råpakas.
     49) %<Vai÷yavçttitraya.>% The three duties of a Vaisya are Kçù (agriculture), Pa÷upàlana (Breeding of cattle) and Vàõijya (trade).
     50) %<Saraõatraya.>% Buddha, Dharma and Saïgha are the three øaraõas.
     51) %<Siddhitraya.>% The following groups of three are considered to be Siddhitrayas. (a) Karmasiddhi, Yogasiddhi and J¤ànasiddhi. (b) Ai÷varyasiddhi, J¤ànasiddhi and Vairàgyasiddhi. (c) øraddhà, Vitta and Bhàgya. (d) Maõi, Mantra and Auùadha. (Siddhi means attainment, accomplishment).
     52) %<Svaratraya.>% The different kinds of vowel are three in number namely Hrasva (short), Dãrgha (long) and Pluta (prolated). Udàtta, Anudàtta and Svarita are also three different kinds of accent, i.e. the acute grave and circumflexed).

#<MURA I># A ferocious asura.
     1) %<Birth and acquisition of boons.>% Mura was the asura born to Ka÷yapaprajàpati of his wife Danu. Once Mura was shocked to find the huge heap of dead bodies of the asuras killed by the devas. Mura got afraid of death and did penance for years to propitiate his grandfather and Brahmà appeared before him and asked him to name the boon he wanted. Mura said "Lord, anybody whom I touch with my hands in a battle, even if they are immortal, should die." Brahmà the father of the universe granted him the boon. (Chapter 60, Vàmana Puràõa).
     2) %<Family life.>% Mura became the guard of the boundaries of Pràgjyotiùa, the capital city of Narakàsura. Mura begot four thousand sons. Of these ten were posted to guard the palace of the queens. Mura performed penance and obtained boons. He fenced the boundary of Pràgjyotiùa with six thousand ropes and arrested the approach of the enemies. These ropes were known in Puràõas as the Mauravapà÷as. (Chapter 38, Dàkùiõàtya Pàñha, Sabhà Parva).
     3) %<Digvijaya.>% (Conquest of the quarters). Mura who became arrogant by the power of the boons he possessed went to Mahàmeru and challenged the Yakùas and Gandharvas to a fight. But none dared to fight with him. Then he went to Amaràvatã and challenged Indra. Indra also did not accept the challenge. Then he entered Amaràvatã with a raised hand. Nobody stopped him. Going to the palace of Indra he said "Oh, thousandeyed deva, fight with me or leave this place". On hearing it Indra left his place and came to earth. Then Mura took possession of Airàvata and Vajra. He lived in devaloka with Maya, Tàra and other dànavas enjoying the luxuries there. Along with his wife, son and other devas Devendra established himself on the southern bank of Kàlindã river.
     Then one day Muràsura came to the earth on the Airàvata and landed at a place on the banks of the river Sarayå where Raghu a king of the solar dynasty was conducting a yàga. Muràsura went to Raghu and said "Come on, fight with me or you should stop this yàga. You should not worship the devas." Then the great and brilliant Maitràvaruõi sage, Vasiùñha told him, "Daitya, what use is there in conquering men of the earth? You should win against those who are never defeated. If you want to fight go and challenge Antaka, the god of Death. Oh, King of asuras, that boy of an Antaka would never obey your orders. If you conquer him you will have defeated all the world."
     On hearing the words of Vasiùñha, Mura started to fight Dharmaràja. Yama on hearing that Mura was coming to fight him went to Mahàviùõu on his buffalo as he knew he could kill him. Mahàviùõu asked him to send Mura to him. Yama returned to his place to see Mura there ready to fight. Yama told him that he would do whatever Mura ordered him and then Mura said "You should stop killing people or I will chop your head off." Dharmaràja replied "Mura, if you had been the person who had appointed me for this job I would have willingly followed your instructions. But I am under the control of somebody else." Mura asked "Who is the person superior to you? Tell me, I shall surely defeat him." Yama said "There is an individual called Viùõu holding a Cakra and a Gadà in his hands living in øvetadvãpa. He is the person who has appointed me." Mura anxiously asked "Where is his abode? I shall go there myself to conquer him." Antaka replied "You go to the ocean of Milk. It is there that Viùõu, the omnipresent protector of the universe is residing." Mura said "Well, I am going to him. But you should in the meantime discontinue your work of killing people." Yama replied "Go and win him. If you defeat him I shall abide by your instructions."
     Mura went to fight Mahàviùõu. It was at this time that ørã Kçùõa the incarnation of Mahàviùõu attacked the capital city of Narakàsura, Pràgjyotiùa. Mura went to the help of Narakàsura. The boundary of the city was well-fenced with ropes but Kçùõa cut them all and removed the barrier. In the fight that ensued both Narakàsura and Mura were killed by the celebrated weapon Sudar÷ana of Kçùõa. From then Kçùõa got the name of Muramathana. (10th Skandha, Bhàgavata).

#<MURA II># Son of Tàlajaïgha, an asura born of a part of Brahmà. The capital of this valorous Muràsura was in the city of Candravatã.
     Muràsura who possessed the brilliance of Brahmà was a nightmare to the devas. Once Muràsura fought against Viùõu and in the fierce fight that took place Viùõu was defeated and he ran away from the battlefield and started sleeping in a cave named Siühavatã in the neighbourhood of Badarikà÷rama. Mura went there too. Then Mahàviùõu created a Devã through his Yogamàyà and made her kill Mura. Pleased at the slaughter of Mura, Viùõu blessed her and said "From today onwards you will be known as 'Ekàda÷ã'. You will be capable of wiping off all sins on earth." (Padmapuràõa, Uttarakhaõóa 36. 50-80).

#<MURA III (MURU)># A Yàdava King. He was one of the neighbours of Jaràsandha. The daughter of this Yàdava king called Kàmakañaïkañà was married to Ghañotkaca. (13. 13. Sabhà Parva and Skanda Puràõa).

#<MURA IV (MURU)># A country of ancient Bhàrata. A King called Bhagadatta was the King of this country. (øloka 14, Chapter 14, Sabhà Parva).

#<MURâRI># A Sanskrit dramatist who lived in the 8th century A.D. in India. His father was Bhañña÷rãvarddhamàna. Muràri is the author of the drama 'Anargharàghava'. This drama has eight acts. Muràri has mentioned in his works about Anaïgaharùa who lived in 700 A.D. and Ratnàkara who lived in 750 A.D. It is therefore, surmised that Muràri must have lived during the latter part of the 8th century. In the writing of dramas Muràri has excelled the Mahàvãracarita of Bhavabhåti and his verses indicate he had the style of Màgha.

#<MURMURâ># A river. Agni originated from this river. (øloka 25, Chapter 222, Vana Parva).

#<MæRTI># One of the thirteen daughters of Dakùaprajàpati. This girl was married to Dharma. Nara and Nàràyaõa are the sons born to Mårti of Dharma. (4th Skandha, Bhàgavata).

#<MæúAKA># An ancient place of habitation in Bhàrata. (øloka 56, Chapter 9, Bhãùma Parva).

#<MæúAKâDA># (MæúIKâDA). A serpent born to Ka÷yapaprajàpati of his wife Kadrå. This serpent sits in the court of Varuõa and worships him. Once Nàrada introduced this nàga to Màtali. (øloka 10, Chapter 9, Sabhà Parva and øloka 14, Chapter 103, Udyoga Parva).

#<MUSALA># A Brahmavàdã son of Vi÷vàmitra. (øloka 53, Chapter 4, Anu÷àsana Parva).

#<MæúIKA># An ancient merchant. In the Kathàpãñhalambaka of Kathàsaritsàgara a story is told to demonstrate that even without any capital an ingenious and industrious man can earn money.
     A merchant got this name by means of his industry. Once a poor man of no resources went to the house of a great merchant named Viֈkhila. He was then admonishing a young man of his own caste. The merchant was saying, "See, here is a dead rat on the ground. A clever man would earn money by using this as a capital. To you I have given money for business on several occasions. Not only that you have not increased it but also you have lost it."
     The poor man who went to him requested the merchant to give him the dead rat. Vi÷àkhila greatly amused at the request gave him the rat. A rich man bought it for his cat to eat and gave him instead two measures of Bengal gram. He roasted it and made it palatable and then with a pot of water went outside the city gates and sat under a tree on the road-side. Wood-cutters were passing that way carrying loads and he sold the roasted gram and water to them who purchased it with eagerness to ease their weariness. They gave him in exchange firewood and in the evening he took it to the market and sold it. With the money he purchased more Bengal gram and continued the trade as before and after a few days he purchased from them a great stock of firewood. Suddenly there were heavy rains and there was a scarcity of firewood in the market and he sold his stock for good price. With the money thus received he purchased some goods and started a grocery shop. Gradually his business increased and he became a big merchant. Because he started the business from a Måùika (rat) he got the nick-name Måùika.

#<MæúIKASTRä># See under Pa¤catantra.

#<MUúòIKA># An asura who was a servant of Kaüsa. This asura was killed by Balabhadra. (See under Kçùõa).

#<NA># In Agni Puràõa, Chapter 348, the meaning of this syllable is given as 'vçnda' (collection) and 'Buddha'

#<NABHAGA># A brother of Ikùvàku, who had ten brothers named Nabhaga, øaryàti, Diùña, Dhçùña, Nariùyanta, Nàbhàga, Pçùadhra, Kavi, Karåùa and Vasumàn. (Bhàgavata, Skandha 8).

#<NâBHâGA># A brother of Ikùvàku. The famous Ambarãùa was Nàbhàga's son. After conquering all the worlds he ruled the kingdom strictly along the path of truth and righteousness. (Vana Parva, Chapter 25, Verse 12). In the evening of his life Nàbhàga gifted away the whole land to Brahmins. Since she could not leave Nàbhàga, Bhåmidevã herself assumed physical form and went to him on the occasion. This emperor never consumed meat. He lives in Brahmaloka according to Chapter 115, Anu÷àsana Parva. (øànti Parva, Chapter 96, Verse 124).

#<NâBHâGâRIúòA># A son of Vaivasvata Manu. (âdi Parva, Chapter 75, Verse 17).

#<NABHAKâNANA># An ancient country in South India. (M.B. Bhãùma Parva, Chapter 9, Stanza 59).

#<NABHASVâN># A son of Narakàsura. Tàmra, Antarãkùa, øravaõa, Vasu, Vibhàvasu, Nabhasvàn and Aruõa were the seven prominent sons of Narakàsura. (Bhàgavata, Skandha 10).

#<NABHODA># An eternal Vi÷vadeva. (A class of gods concerned in the øràddha offerings to the Manes). (M.B. Anu÷àsana Parva, Chapter 91, Stanza 34).

#<NâCIKA># One of the Brahmavàdin sons of Vi÷vàmitra (Anu÷àsana Parva, Chapter 4, Verse 58).

#<NâCIKETA (NACIKETA)># A sage of olden days. Son of Uddàlaki, he lived for a long time in the à÷rama serving his father, who devoted his time to performing yaj¤as. Naciketa, who was once sent into the forest for flowers etc. did not find them anywhere there, and he returned to the à÷rama without them. Angry at this his father cursed him to be taken to Yamaloka. Accordingly he went to Yamaloka. He waited at the gates for a long time to see Yama, who appeared at last when he sang the praises of Yama. The advice then given by Yama to Naciketa forms the Kañhopaniùad. After studying the advice he returned to his father, who was pleased to find him a great scholar. (Anu÷àsana Parva, Chapter 71).

#<NACIKETAS># A famous hermit. Kañhopaniùad is the exhortation given by Yamadeva (God of death) to this hermit. There is a story to substantiate this statement. The father of Naciketas was the hermit Vàja÷ravas. This hermit gave as alms, cows which had grown lean by old age and lack of food, at the time of sacrifices. Naciketas felt grieved at this action of his father. He went to his father and sadly asked him "Father, to whom are you going to give me?" The father got angry at the question of the son, and replied; "You are to be given to Yama."
     On hearing these cruel words of his father, the boy went to the palace of Yama who had been away. For three days and nights the boy waited there without food and drink. When Yama returned the boy was happy and cheerful and Yama was pleased with him. Yama promised the boy three boons and asked him what boon he wanted. The first boon he asked for was, "Give me the boon that father will be pleased with me and not angry with me." The second was, "Advise me how to attain heaven." The third was, "Tell me the solution of the mystery, whether the soul remains after death." Yama granted the first two boons and said to him, "Boy, this is a difficult question. So ask for another boon such as long life, power over the world, all the pleasures of the world and so on."
     The boy replied: "The things you have promised to give me are useless things because after a while the organs of sense will become fragile. The life also will end. So, please tell me. I want the answer to my question." Being greatly pleased at the reply of the boy Dharmadeva expounded to him about the immortality of the soul and the essence of things regarding God Almighty. (Kañhopaniùad).

#<NACäNA># An ancient region of the country mentioned in Chapter 38, Sabhà Parva.

#<NâDA># See under Pàññu.

#<NAôâGIRI># An intelligent elephant with discriminative power. Mention is made about this elephant on several occasions in Kathàsaritsàgara.

#<NâôäCAKRA># The ten nàóãs where the yogã in meditation retains the five pràõas form the nàóicakra.
     At the bottom of the nàbhi (nàbhãkanda) innumerable nàóãs or nerves originate or sprout up. 72,000 such nàóãs exist at the centre of the nàbhi (navel). The whole body is filled with these nàóãs spread out in parallel and horizontal positions, and they exist in the form of circles entwined with one another. Ten nàóãs are prominent amongst them, i.e. Ióà, Piïgalà, Suùumnà, Gàndhàrã, Hastijihvà, Pçthà, Ya÷à, Alambuùà, Kuhà and øaïkhinã. Any defect or harm caused to any one of these ten nàóãs may lead even to death.
     There are ten Vàyus (winds) in the body. The five Pràõas called Pràõa, Apàna, Samàna. Udàna and Vyàna, and the five Vàyus called Nàga, Kårma, Kçkala, Devadatta and Dhana¤jaya together constitute the ten Vàyus. Pràõa is the most important Vàyu. This vàyu does the emptying as well as the refilling of the other nine vàyus and thus sustains life. The pràõavàyu has its existence ever in the chest of living beings and fills the body with air through breathing in, out, coughing etc. It depends on life and it is called Pràõavàyu as it moves or travels with life.
     Apàna leads vàyu downwards. It is Apàna which directs man's food downwards. Also it keeps in its fold urine and semen. This vàyu is called Apàna as its function is adhonayana (leading downwards) as mentioned above. Samànavàyu conveys to the different parts in the body in equal manner the things which living beings eat, drink and smell as also blood, bile, phlegm and vàta. Udàna causes the shivering of lips, flushing of face and eyes and excitement of joints etc. Vyàna causes the limbs to be closed and stretched, and it excites diseases. Nàga exists in nausea, Kårma in the bulging of the eyes Kçkala in food, Devadatta in yawning and Dhana¤jaya in sound. Dhana¤jaya does not quit the body even after death.
     Life, Pràõa, travels through the nàóãcakra depending on ten different courses, i.e. Saïkrànti, Viùuva, Ahar, Ràtri, the two ayanas (Dakùiõa and Uttara), Adhivàsa èõa, ænaràtra and Dhana. ænaràtra means hiccough, èõa cough, Dhana breathing and Adhivàsa yawning. Of the two ayanas, Uttara and Dakùiõa, the former is the course towards the left and the latter towards the right and Viùuva is the centre between the two. Saïkrànti is the change of position of Viùuva. On he left side of the human body is the nàóã called Ióà, on the right side Piïgalà and between the two Suùumnà. The pràõa above these three nàóãs is Ahar i.e. day and that below is Apàna, i.e. night. Thus every vàyu assumes ten different forms.
     There are various kinds of pràõàyàma (control of breaths). Pràõàyàma practised with the pràõa contained in the centre of the body is called Candragrahaõa; that which supersedes physical principles is called Såryagrahaõa. To fill the stomach with as much of vàyu as is desired is Pårakapràõàyàma. To remain like a full pot, all breathing stopped, (Pot completely filled) having closed all the openings--'doors'--of the body is Kumbhaka. The yogã practising Kumbhaka should direct the vàyu upwards in one breath, and that practice is called Recaka. He who does it should be conversant with the yoga of inhalation. Erudite people call it Japa, because when it is practised øiva resident in one's own body awakes within. øiva, the King of yogins, chants the mantra (japa) 21,6000 times within the course of one day and one night. The soul chants the mantra-Gàyatrã--of which Brahmà, Viùõu and øiva are the presiding deities, and that is called Ajapa. He who chants Ajapa will have no future births. Pràõàyàma should be followed by Kuõóalinãyoga, Kuõóalinã meaning primordial force. The force is a compound of Sun, fire and Moon and its seat is the heart, where it exists in the form of a sprout. Since creation is dependent upon this force power for creation should be invoked on it. The yogin should picture in his mind that nectar flows out of Kuõóalinã. He should also realise that the soul within the body possesses form while pure soul is formless. He should address this soul as 'Haüsa Haüsa'. Haüsa means øiva. øiva exists and functions inside and outside the body just as oil is in the gingelly seed and fragrance in flower. Soul possessing form is of five kinds. Accordingly Brahmà's seat is the heart, Viùõu's the neck, Rudra's, the centre of the throat; Mahe÷vara's the forehead; and øiva's, the tip of the pràõa. Soul without form is just contrary to the above. Its place is where the pràõa ends. By pràõàyàma the formless soul may be experienced. (Agni Puràõa, Chapter 214).

#<NADäJA># An ancient King. In Mahàbhàrata, Udyoga Parva, Chapter 4, Stanza 15, it is mentioned that the Pàõóavas had sent an invitation to this King to take part in the Bhàrata battle.

#<NâôäJAðGHA I># A famous stork. It lives in the pond called Indradyumna as an eternal being, without death. (See under Indradyumna).

#<NâôäJAðGHA II># A kite, who was a son of Ka÷yapa. A friend of Brahmà, it was known as Ràjadharmà as well. Nàóãjaïgha was once killed for food by an ungrateful brahmin. (For details see under Gautama V).

@<[Page 514a]>@

#<NAôVALâ># (a) The wife of Manu, the son of Càkùuùa Manu. Ten sons named æru, Påru, øatadyumna, Tapasvã, Satyavàk, Kavi, Agniùñu, Atiràtra, Sudyumna and Atimanyu were born to Manu by Naóvalà. (Agni Puràõa, Chapter 18).
     (b) The daughter of Prajàpati Vairàja. Manu married this woman. Kuru, Påru, øatadyumna, Tapasvã, Satyavàn, øuci, Agniùñoma, Atiràtra, Sudyumna and Abhimanyu were the ten sons born to Naóvalà from Manu. (Viùõu Puràõa, Aü÷a 1, Chapter 13).

#<NâGA I># An asura (demon). (See under Nàgàstra).

#<NâGA II># A class of serpents. It is stated in Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14, that of the ten daughters of Ka÷yapa, from Surasà, the nàgas and from Kadrå, the Uragas (both are serpents) came into the world.

#<NâGADATTA># One of the hundred sons of Dhçtaràùñra. This Nàgadatta was killed by Bhãmasena. (Mahàbhàrata, Drona Parva, Chapter 157, Stanza 197).

#<NâGADHANVATäRTHA># An ancient holy place of bath, situated in the basin of the river Sarasvatã. Vàsuki stays here. It was at this holy place that Vàsuki was anointed as the King of the Nàgas. (M.B. øalya Parva, Chapter 37, Stanza 3).

#<NâGADVäPA># A region inside the island Sudar÷ana. This region has the shape of the ear of the hare in the Moon. (M.B. Bhãùma Parva, Chapter 6, Stanza 55).

#<NâGALOKA># The world of the Nàgas or Pàtàla. Vàsuki is its chief. (âdi Parva, Chapter 127, Verse 60). There is a pond in Nàgaloka and a drink of its water bestows the strength of a thousand elephants. (âdi Parva, Chapter 127, Verse 68). Pàtàla is thousands of miles away from earth. Its area exceeds a thousand yojanas, and it is surrounded by magnificent forts studded with gems. The steps at the entrance of the fort are also decorated with gold and gems. There are beautiful gardens, fountains and singing birds in Pàtàla. Its outer doors are hundred yojanas in length and five in width. (A÷vamedha Parva, Chapter 58, Verse 37).

#<NâGAPURA># A place situated on the basin of the river Gomatã in Naimiùàraõya. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 355, Stanza 3, that in this place, a Nàga named Padmanàbha lived.

#<NAGARA># In ancient days there were rules and principles regulating the construction of a city. The name 'city' could be applied to them only if they conformed to the rules and principles in vogue. The principles and rules of the erection of a proper city are given below:--
     One yojana or a half of land should be selected as site.\<*>\ The planning of the city should be commenced after worshipping the deity of Vàstu. There should be four main gates on the four sides, East, West, North and South. The South gate should be in the position of Gandharvapada, West gate in the place of Varuõa, the North gate in the place of Soma (Moon) and the East fort gate in the place of Såryapada (the position of the Sun). The haññas (minor gates) should be wide enough for elephants etc. to pass through. The main gates should be six rods wide.
     When the city is completed goldsmiths should be settled in the Agni corner\<**>\ (i. e. South East). The courtesans who live by dancing etc. should have their houses on the south side of the city. The houses of actors, those who extract oil, fishermen etc. should be in the corner of Nirçti (South West). Sheds for chariots, weapons, swords etc. should be on the western side. Dealers in liquor, carpenters, blacksmiths, masons etc. and servants should be given houses in the Vàyu corner i.e. North West. The houses of Brahmins, hermits, sages, saints, and such others should be on the north side. In the ä÷àna corner (North East) merchants of vegetables and on the eastern side, the authorities of the army should have their houses.
     The army (Infantry, cavalry, chariots and elephants) should be put up in the Agni corner. On the south the goddesses who are protectors of women-folk should be consecrated. Archers should live in the Nirçti corner. Most honourable people, Treasury officers, Leaders of the people, Brahmin groups and such others should have their abodes on the western side. So also Kùatriyas should have their houses on the eastern side, Vai÷yas on the south and øådras on the west of the city. Vai÷yas and horses should be placed on all four sides. The army also should be placed thus. The movable wealth should be placed on the east side and the funeral place on the south. The cattle etc. should be kept on the west, farmers on the north, and the outcastes on the corners. This should be the plan of a city as well as that of villages too.
     On the east fort-gate of cities and villages Vai÷ravaõa and ørã Bhagavatã should be consecrated. They will confer prosperity upon those who visit them. Temples dedicated to Gods should be erected on the western side facing the east. If temples are erected on the east they should face the west and those erected on the south should face the North. For the protection of the city, there should be temples dedicated to Indra, Viùõu and such other Gods. If there is no worshipping place in a city, a village, a fort, or a house, such places will be haunted by devils and troubled by diseases etc. If cities are built according to this plan they will afford both salvation and prosperity.
     On the east there should be the house of Lakùmã, in the Agni corner, the kitchen on the south, bedrooms in the Nirçti corner the weapon-house, on the west the dining hall, in the Vàyu corner, the granary, on the north, the treasury, and the place of worship in the ä÷àna corner.
     Houses could be erected with four blocks, three blocks or only one block. Houses with four blocks could be made in two hundred and fiftyfive ways by making changes in each block and the open verandas. Houses with three blocks are of four types; with two blocks are of five types; and houses of only one block are of four types. There are houses and cities with twentyeight open verandas. There are fiftyfive types of houses with four open verandas and seven open verandas. Houses with six open verandas and eight open verandas are of twenty types. In cities houses should have eight open verandas (Agni Puràõa, Chapter 105).
\<*) A yojana is approximately twelve Kilometres.>\
\<**) To know the corners see under Aùñadikpàlakas.>\

#<NâGâRJUNA># Minister of King Ciràyus. (For details see under Ciràyus).

#<NâGâRI># One of the prominent children of Garuóa. (Udyoga Parva, Chapter 101, Verse 9)

#<NâGAøATA># The mountain where Pàõóu did tapas along with Kuntã, Màdrã and others. (âdi Parva, Chapter 118, Verse 47).

#<NâGAøRä># Wife of King Dharmadatta of Kosala. Tàràdattà was their daughter. (See under Dharmadatta).

#<NâGâSTRA># A destructive weapon (arrow). The following story about the astra is told in the Yuddha Kàõóa of Kamba Ràmàyaõa.
     In olden times there was a very powerful and mean asura called Nàga. Brahmà resorted to virulent black magic to kill Nàga, and from the fire-pit arose a terrible goblin called Nàgapà÷a. It was deputed to kill Nàga and the Trimårtis followed it. Nàgapà÷a went to the city of Nàgàsura called Vãramahendra, ascended its tower and made a terrible noise the echo of which caused abortion in all the pregnant nàga women. Many children fainted and many died. Nàgàsura deputed his army chieftain Vãrasena with an army to kill the nàga goblin. At the sight of the army the goblin raised another terrible cry, which blew off Vãrasena and his army, reducing them to powder. Then Nàgàsura's minister with a big army attacked the goblin. But the minister was devoured by him, and the army annihilated. Enraged at this defeat of his minister, Nàgàsura attacked the goblin with an army of crores of soldiers. But, within seconds the goblin devoured the mighty army. At last Nàgapà÷a and Nàgàsura engaged themselves in a duel which lasted for years. Ultimately the goblin swallowed up Nàgàsura also. Then he went to the Trimårtis and saluted them. They granted him many boons, and øiva, in excess of joy, wore it as one of the ornaments round his neck. Some time later Nàgapà÷a set out on a tour to see the fourteen worlds, and øiva specially instructed him not to visit the øàlmali island. He visited the various worlds earning all knowledge and started for mount Kailàsa. On his way he saw øàlmali island, the abode of nàgas, and in violation of øiva's instructions, he entered the island. The nàgas there did not honour him and his false pride made him tremble with rage. Then the nàgas of the island told him thus: "We have a powerful enemy, who visits us every month, and unless we feed him sumptuously he will devour all of us for food He is to come today, and if you are capable enough, you defeat and drive him off and save us. If you do so, we shall crown you as our King and honour you."
     The powerful enemy of the nàgas was Garuóa and he came. All the nàgas ran off at his sight. Garuóa then attacked the goblin Nàgapà÷a, who was standing unperturbed before him. There being no chance of victory for the goblin he ran away and took refuge with øiva. Garuóa also followed him, and demanded of øiva to return to him, his enemy, the goblin. øiva told Garuóa thus:--"If, in future he (the goblin) interferes with anybody connected with you, you may either punish or eat him. Do not do anything with him now".
     Garuóa agreed to the above proposal of øiva. From that day onwards Nàgapà÷a lived in Vaikuõñha entwined with nooses. He became the arrow called nàgapà÷a or nàgàstra.

#<NâGATäRTHA I># A holy place situated on the boundary of Kurukùetra. Those who drink the water of this holy bath will obtain the fruit of performing an Agniùñoma sacrifice. (M.B. Vana Parva, Chapter 83, Stanza 14).

#<NâGATäRTHA II># A holy place which is situated near Gaïgàdvàra or Kanakhala and which keeps up the memory of Kapila, the King of the Nàgas. (M.B. Vana Parva, Chapter 84, Stanza 66).

#<NâGAVäTHä># Daughter born to Yàmã, the daughter of Dakùaprajàpati. (Viùõu Puràõa, Part 1, Chapter 15).

#<NAGNAJIT I># A Kùatriya King. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 37, Stanza 21 that this King was born from a portion of an asura called Iùupàda. This Nagnajit who was the King of Gàndhàra was killed by Karõa and his sons were defeated by ørã Kçùõa. (Mahàbhàrata, Vana Parva, Chapter 254 and Udyoga Parva, Chapter 43).

#<NAGNAJIT II># An asura. This asura who had been the disciple of Prahlàda took rebirth as a King named Subala. (Mahàbhàrata, âdi Parva, Chapter 63, Stanza 11).

#<NâGODBHEDA># A holy place near Vina÷ana tãrtha. Sarasvatã is supposed to dwell here in invisible form. He who bathes here will attain nàgaloka. (Vana Parva, Chapter 82, Verse 112).

#<NAHUúA I># A famous King of the Lunar dynasty.
     1) %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa.
     2) %<Birth.>% âyus, the son of Puråravas, married the princess named Indumatã (Svarbhànukumàrã). Nahuùa was the son born to the couple, thanks to the blessing of the great hermit Dattàtreya. Nahuùa married A÷okasundarã, the daughter of øiva.
     There is a story about the birth and marriage of Nahuùa and A÷okasundarã in Padma Puràõa as given below:
     Once øiva and Pàrvatã were engaged in love-making in Kailàsa. Pàrvatã requested øiva to show her the best garden ever created by Brahmà. øiva took her to Nandanavana, where she saw the Kalpa tree, which was beautiful all over, and she asked øiva about its special features. øiva replied that anything asked of it would be granted by the Kalpa tree. Pàrvatã made a request to the Kalpa tree for a girl just for a test. Instantly a very beautiful girl was born from the tree. Pàrvatã named her A÷okasundarã and brought her up as her daughter. Once Pàrvatã gave her a boon that she would become the wife of King Nahuùa of the Lunar family, who would be equal to Indra.
     One day, when the beautiful A÷okasundarã was walking with celestial maids in the Nandanavana an asura named Huõóa the son of Vipracitti, came there. The moment his eyes fell on A÷okasundarã he fell in love with her. The asura spoke to her of his love and requested her to be his wife. Not only did she refuse his request but also told him that according to the boon given by Pàrvatã she would become the wife of Nahuùa, the King of the Lunar dynasty.
     Hearing this Huõóa smiled and said: "That righteous man named Nahuùa is yet to be born in the Lunar dynasty. You will be much older than he. He will not suit you as he will be too young. So don't waste your blooming youth. Come and enjoy life with me." But A÷okasundarã did not concede. Huõóa was disappointed. So he began to think about ways to get her. He disappeared from there and reappeared in the guise of a beautiful woman and told A÷okasundarã thus:--"Lady, I have taken a fast. Huõóa has killed my husband. I am doing penance to curse him. You may come to my hermitage on the banks of the Gaïgà".
     A÷okasundarã believed these false words. She went with her. Both of them walked on and at last entered a palace. Then only did she understand that it was the palace of Huõóa, who assumed his original form and tried to violate her chastity. A÷okasundarã became angry and cursed Huõóa that he would die at the hands of Nahuùa, and ran away to Kailàsa.
     Huõóa was sad for two reasons. On the one hand he did not get A÷okasundarã and on the other hand he had incurred the curse that Nahuùa would be his slayer. Now what was the way to get out of the trouble? He asked his minister Kampana to take Indumatã the wife of âyus by stealth and bring her to his palace. They decided to destroy Nahuùa in the womb of Indumatã, in case it was not possible to carry her away. They waited for an opportunity.
     âyus was an emperor of righteousness. After the marriage, for a long time he was childless. Once he visited the hermit Dattàtreya, in his hermitage. Dattàtreya who was the son of Atri and the most famous and the noblest of all the hermits, was quite senseless and red-eyed because of drinking, and without even the Brahmasåtra, was playing with a young woman, seating her in his lap. His body was besmeared with sandalwood and aloe and adorned with garlands and necklaces of pearl and he was surrounded by many women. The King seeing the divine hermit bowed him with reverence and fear. The moment the hermit saw the King, he sat in deep meditation. This continued for a hundred years, at the end of which period, seeing the devotion of the King, he said, "Oh King! why do you take this trouble. I have left off the customs and manners of Brahmins. I have no Bràhmaõya (Brahminism). I am immersed in liquor, meat and women. So you had better go and serve another Brahmin."
     âyus refuted all that the hermit said and requested him to bless him that he might get a son. Finally the hermit ordered the King to bring meat and liquor in a skull. The King obeyed him. Dattàtreya was pleased at the devotion and willingness to serve as a disciple and told the King that a son would be born to him; that the son would be a worshipper of Devatãrthas (Holy baths), that he would not be defeated by devas, asuras, Kinnaras giants, and Kùatriyas, that he would be the protector of his subjects and that he would be a great scholar in Vedas and øàstras. Saying this he gave the King a fruit to be given to his wife. The King returned to his palace.
     The King gave the fruit to his wife Indumatã. She ate it and became pregnant. One night she gave birth to a son. When the servant-maid went out of the room of confinement Huõóa entered into her body and went in. When all were asleep he took the child and ran to his palace at Kà¤canapura. He gave the child to his wife Vipulà and asked her to make a sauce of the child for him. Vipulà gave the child to the servant woman to cook it. With the aid of the cook she hid the child and prepared a sauce with some other flesh. The cook took the child to the hermitage of Vasiùñha and placed it at the door of the hermitage, in the night. At dawn Vasiùñha came out of the hermitage and seeing the child took it, named it Nahuùa and brought him up. The King and his wife Indumatã cried for a long time over the loss of the child. At that time Nàrada came there and told them that their son would return soon.
     Once Nahuùa was bringing Samits (butea-fuel) when he heard some devacàraõas (heavenly singers) saying among themselves the history of Nahuùa. Nahuùa heard it. He told Vasiùñha all that he had heard. Vasiùñha told him all the stories from the beginning to his being kidnapped by Huõóa. Nahuùa was amazed at what he heard. He wanted to kill Huõóa instantly. So he bowed before Vasiùñha and taking bow and arrow went away to kill Huõóa.
     Believing that he had eaten Nahuùa, Huõóa approached A÷okasundarã again and told her that he had actually eaten Nahuùa. A÷okasundarã felt very sad when she heard this. At that time a Kinnara named Vidyuddhara and his wife came there. They consoled A÷okasundarã and told her that Nahuùa was alive. He continued.
     "Oh beautiful lady, that great sage will kill Huõóàsura and marry you, and live with you as an emperor in this world, as øakra (Indra) in heaven. From Nahuùa will be born to you a son named Yayàti, who will be righteous, kind and loving towards his subjects and equal to Indra, and a hundred daughters who would be exceedingly beautiful and of very fine character. Then Nahuùa will go to heaven and become Devendra. At that time your son Yayàti will be the emperor and will rule his subjects with kindness. Four sons, who would possess prowess and valour, who would be second to none in archery will be born to him. They will be known by the names Turvasu, Puru, Kuru and Yadu. Powerful and mighty sons called Bhoja, Bhãma, Andhaka, Kukkura, Vçùõi, ørutasena, Srutadhàra and Kàladaüùñra will be born to Yadu. They will become famous by the name Yàdavas. Several sons will be born to them. Thus the family of Nahuùa and yourself will increase."
     By this time Nahuùa had arrived at the spot fully armed and ready to fight Huõóa, who was killed in the terrible battle which ensued. Nahuùa married A÷okasundarã in the midst of devas and after the marriage the couple reached the palace of Nahuùa. (Padma Puràõa, fifteen chapters from 102).
     3) %<Nahuùa became Indra.>%
     %<Became a python by the curse of Agastya.>% To get remission from the sin of Brahmahatyà, incurred by killing Vçtràsura, Indra hid himself in a cluster lotuses in the Mànasa lake. The devas who were worried due to the absence of Indra, elected Nahuùa as Indra temporarily. Nahuùa wanted to get Indràõã. Agastya cursed Nahuùa and changed him to a python. At the sight of the Pàõóavas he regained his original form and went back to the world of Indra. (For detailed story see under Agastya).
     4) %<Other details.>%
     (i) Nahuùa had six sons Yati, Yayàti, Saüyàti, âyati, Ayati and Dhruva. (M.B., âdi Parva, Chapter 75, Stanza 30).
     (ii) Nahuùa was allowed to enter heaven because he made himself pure by performing the sacrifice Vaiùõava yaj¤a. (M.B., Vana Parva, Chapter 257, Stanza 5).
     (iii) Nahuùa once came down to the world in the aerial chariot of Indra to see the battle of Arjuna. (M.B., Viràña Parva, Chapter 56, Stanza 9).
     (iv) Nahuùa got a famous sword from his father âyus. (M.B. øànti Parva, Chapter 266, Stanza 7).
     (v) Nahuùa had once a talk with the hermit Cyavana about the wealth of cows. (M.B. Anu÷àsana Parva, Chapter 51).
     (vi) On another occasion the hermit Cyavana granted Nahuùa a boon. (M.B. Anu÷àsana Parva, Chapter 51, Stanza 44).
     (vii) Once Nahuùa gave to Brahmins lakhs of cows as alms. (M.B. Anu÷àsana Parva, Chapter 81, Stanza 5).
     (viii) It is stated in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 8, that Nahuùa, after death, stays in the palace of King Yama (God of death).
     (ix) Mention is made in the ègveda, Maõóala 1, Anuvàka 7, Såkta 31, about Nahuùa's becoming Indra.
     (x) The names Devaràja, Devaràñ Devendra, Jagatpati, Nàga, Nàgendra, Suràdhipati, Surapati etc. are used in Bhàrata as synonyms for Nahuùa.

#<NAHUúA II># A famous nàga (serpent) born to Ka÷yapaprajàpati by his wife Kadrå. (Mahàbhàrata, âdi Parva, Chapter 35, Stanza 9).

#<NAIDHRUVA># A gotra-originator of the Ka÷yapa dynasty. He was the grandson of Maharùi Ka÷yapa and son of Avatsara maharùi. He was one of the six Brahmavàdins of the family of Ka÷yapa the other five being Ka÷yapa, Avatsara, Raibhya, Asita and Devala. (Vàyu Puràõa, Chapter 52; Matsyapuràõa, Chapter 145).

#<NAIGAMEYA># A younger brother of Subrahmaõya. He had three younger brothers, i.e., øàkha, Vi÷àkha and Naigameya. (Viùõu Puràõa, Part 1. Chapter 15).

#<NAIKABâHU># A synonym of Pàrvatã. (Agni Puràõa, Chapter 11).

#<NAIKAPèúòHA># A particular region in ancient India. (Bhãùma Parva, Chapter 9, Verse 41).

#<NAIMIúA># (NAIMIúâRAöYA).
     1) %<General.>% Naimiùa is very famous in the Puràõas. It is considered to be a sacred place. Nimasar is the modern name for the place, and it is in the Sãtàpur zilla of North India.
     øaunaka conducted a yaj¤a here which lasted for twelve years. All the reputed èùis participated in it, and there Såta (Sauti) the son of Vyàsa recited to the Maharùis Mahàbhàrata composed by Vyàsa. (âdi Parva, Chapter 1; also see under Såta).
     2) %<Other information.>%
     Devas once came to this place and conducted a yaj¤a there. (âdi Parva, Chapter 196, Verse 1).
     (ii) Arjuna once visited here the river called Utpalinã. (âdi Parva, Chapter 214, Verse 6).
     (iii) Half of the sin of those who visit Naimiùa will at once be dispelled. The remaining portion of the sin also will be removed before they return from the place. He who stays for a month and bathes here will derive all the results of Gomeda yaj¤a. He who quits his life here by fasting will attain all the sacred lokas. (Vana Parva, Chapter 84, Verse 59).
     (iv) River Gomatã, Yaj¤abhåmi of the Devas and the yàj¤ic vessel of Sårya are found at this place. (Vana-Parva, Chapter 87, Verse 6).
     (v) Dharmaputra once came to this place with his brothers and bathed here and made gifts of cows. (Vana Parva, Chapter 95, Verse 1).

#<NAIMIúAKU¥JA># An ancient sacred place on the borders of Kurukùetra. The èùis of Naimiùàraõya built this place. A bath here gives the same results as an agniùñomayaj¤a. (Vana Parva, Chapter 83, Verse 108).

#<NAIMIúEYA># A sacred place. River Sarasvatã which flowed westwards changed its course here towards the east so that it (river) might see the sages of Naimiùàraõya. There is a story about it in Mahàbhàrata as follows:--
     The Yaj¤a conducted by øaunaka at Naimiùàraõya ended in the twelfth year. The èùis who came from various parts of the country were put up in à÷ramas built on the banks of river Sarasvatã. But, many èùis did not get accommodation there and they moved eastwards. The River Sarasvatã which felt sorry that the èùis could not be accommodated also turned and moved eastwards, and thus afforded space for à÷ramas to be built on her banks. (øalya Parva, Chapter 37).

#<NAIRèTA># An urban region in ancient India. (Bhãùma Parva, Chapter 9, Verse 51).

#<NAIRèTI># A Ràkùasa. His name also occurs in the list of the ancient guards or protectors of the world. (øanti Parva, Chapter 227, Verse 52).

#<NAKúA># The son born to Pçthuùeõa by his wife âkåti. Mention is made in Bhàgavata, Skandha 5, that he had a son named Gaya of his wife Druti.

#<NAKúATRAKALPA># A part of the Atharvaveda. The great hermit Mu¤jake÷a had divided the Atharvaveda into five parts called Nakùatrakalpa, Vedakalpa, Saühitàkalpa, âïgirasakalpa and øànti Kalpa. Nakùatra Kalpa deals with the order of worshipping the Nakùatras(stars), Veda Kalpa deals with the activities of Brahmà as a ètvik (family priest), the Saühità Kalpa, the mantras (spells and incantations). In âïgirasa Kalpa sorcery and enchantment and in øàntikalpa, øàntis (Alleviation or cure) of horse, elephant etc. are given. (Viùõu Puràõa, Aü÷a 3, Chapter 6).

#<NAKúATRAYOGA># It is ordained in the Puràõas that alms-giving on each star or day will be rewarded by particular attainments. This is called Nakùatrayoga. The Nakùatrayoga of each star is given below:--
     1) %<A÷vayuk:>%--Those who give horses and chariots as alms on this day, would be born again in a noble family.
     2) %<Bharaõã:>%--If lands and cows are given to Brahmins on this day, one would get a large number of cows and will become famous in heaven.
     3) %<Kçttikà:>%--If rice-pudding is given to Brahmins to their satisfaction on this day the giver will attain the prominent worlds after death.
     4) %<Rohiõã:>%--If milk-rice and venison mingled with ghee is given to Brahmins on this day, his indebtedness to the manes would end.
     5) %<Mçga÷iras:>%--(Candra nakùatra). If a milch-cow is given as alms on this day, one would attain heaven.
     6) %<ârdrà:>%--If fast is taken and gingelly oil is given as alms on this day, the giver will become capable of crossing mountains and trenches.
     7) %<Punarvasu:>%--He who gives bread on this day will be born again in a good family.
     8) %<Puùya:>%--He who gives gold as alms on this day will enter the world of bright planets.
     9) %<â÷leùà:>%--He who gives an ox made of silver as alms on this day, will become fearless.
     10) %<Maghà:>%--He who gives gingelly as alms on this day will become prosperous with cows.
     11) %<Pårvaphalgunã:>%--If ghee-rice is given to Brahmins taking fast on this day, the giver would become happy and prosperous.
     12) %<Uttaraphalgunã:>%--He who gives rice of Nãvara variety mixed with milk and ghee on this day will be honoured in heaven.
     13) %<Hasta:>%--If one gives four horses and an elephant as alms, on this day, one will attain the world of bliss.
     14) %<Citrà:>%--He who gives oxen and perfumery as alms on this day, will enter the parks in which celestial maids play.
     15) %<Svàti:>%--He who gives any sort of wealth as alms on this day will become renowned in the worlds.
     16) %<Vi÷àkhà:>%--He who gives as alms on this day, oxen, milch-cow, grain-box, cart, paddy and diamond will attain heaven.
     17) %<Anuràdhà:>%--He who gives cloth, rice and blanket on this day will be honoured in heaven for a hundred yugas.
     18) %<Jyeùñhà:>%--If Brahmins are given yams and greens on this day one could realize one's wishes.
     19) %<Målà:>%--The manes will be contented, if Brahmins are given roots and nuts on this day.
     20) %<Pårvàùàóhà:>%--If Brahmins who are expounders of Vedas are given as alms pots of curd, after observing fast, the givers will take birth again in families with many cows.
     21) %<Uttaràùàóhà:>%--He who gives milk and ghee to wise men will be honoured in heaven.
     22) %<øravaõa:>%--Those who give cloth and rug on this day will enter a white conveyance and reach heaven.
     23) %<øraviùñhà:>%--Those who give cattle, cart and cloth on this day will enter heaven.
     24) %<øatabhiùak:>%--Those who give sandalwood and aloe wood on this day, will go to the world of devas (gods).
     25) %<Pårvaproùñhapada:>%--He who gives coins on this day will reach the world of bliss.
     26) %<Uttaraproùñhapada:>%--Those who give mutton on this day will be pleasing the manes.
     27) %<Revatã:>%--He who gives cows which could give potfuls of milk, could reach any world. (M.B. Anu÷àsana Parva, Chapter 64).

#<NAKULA>#
     1) %<Birth.>% The fourth of the Pàõóavas. Màdrã, the second of the two wives of Pàõóu meditated on the twin gods A÷vinãdevas, and recited one of the Mantras given to Kuntã by the hermit Durvàsas and the two sons Nakula and Sahadeva were born to her from those gods. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 111 that Nakula and Sahadeva were immensely handsome.
     2) %<Story of Nakula till the Bhàrata battle.>% Naming and such other rituals after birth were performed for Nakula also as in the case of the other Pàõóava children, by the hermits who lived in øata÷çïga. The ceremony of investiture with the Brahmà string was conducted by Ka÷yapa the priest of Vasudeva. The royal hermit øuka taught Nakula archery and swordsplay, in his boyhood. When Pàõóu died, Màdrã jumped into the funeral pyre and died leaving her two sons with Kuntã. After this the hermits of øata÷çïga took Kuntã and her five sons to Bhãùma at Hastinàpura.
     At Hastinàpura, Nakula learned archery under the great teacher Droõa. According to the instruction of the teacher, Arjuna had to fight with him (teacher) on the completion of the teaching and during that fight Nakula and Sahadeva were the guards of Arjuna's chariotwheels. As Nakula was such an expert in wielding the weapons, he got the name 'Atirathi'. (M.B. âdi Parva, Chapter 138, Stanza 30). When the lac-palace was completed at Vàraõàvata, the Pàõóavas shifted to that mansion by the instruction of Dhçtaràùñra. When the lac-palace was set fire to, the Pàõóavas escaped by way of an underground passage and reached the banks of the Gaïgà. There Nakula and Sahadeva fell down weary and exhausted. Bhãma carried them on his shoulders. After Baka had been killed, they proceeded to Pà¤càlapura, where at the Svayaüvara (marriage) Pà¤càlã became the wife of the Pàõóavas. They returned to Hastinàpura. A son named øatànãka was born to Nakula by Pà¤càlã. (M.B. âdi Parva, Chapter 95, Stanza 75).
     After that Nakula married Kareõumatã, the daughter of the King of Cedi. A son named Niramitra was born to the couple. (M.B. âdi Parva, Chapter 95, Stanza 70).
     Nakula was then sent to the kingdoms of the west for regional conquest, by Dharmaputra. The wealth of the kingdoms he had conquered, was carried on ten thousand camels to the capital Hastinàpura. (M.B. Sabhà Parva, Chapter 32). After the Ràjasåya (imperial consecration) of Yudhiùñhira, Nakula went to Gàndhàra to escort Subala and his sons. After the defeat of Yudhiùñhira in the game of dice, the Pàõóavas went to live in the forest. At that time Nakula put soil all over his body and sat on the ground because of his profound grief. In the forest, once Jañàsura carried away Nakula. (See under Jañàsura). Nakula killed Kùemaïkara, Mahàmaha and Suratha in the forest At Dvaitavana (a forest) Nakula went to a lake to fetch water and was killed by Dharmadeva who appeared in the form of a crane. At the request of Dharmaputra, who came afterwards, all the Pàõóavas including Nakula were brought to life again, by Dharma.
     During the pseudonymity of the Pàõóavas at the city of Viràña, Nakula assumed the name Granthika. When the period of pseudonymity expired, Nakula fought with the Trigartas on behalf of the King Viràña. On the return of the Pàõóavas after the expiry of their forest-life and pseudonymity, when Duryodhana announced that he would give not even a single dot of land to them, Nakula was very eager to decide the matter by a battle. He proposed that the King Drupada should be made the chief captain of the army.
     3) %<Nakula in the Bhàrata-battle.>% The following is the part played by Nakula in the battle of Kurukùetra.
     (i) There was a combat between Nakula and Du÷÷àsana on the first day of the battle. (M.B. Bhãùma Parva, Chapter 45, Stanza 23).
     (ii) Nakula fought with øalya and was wounded. (M.B. Bhãùma Parva, Chapter 83).
     (iii) He fought with øakuni. (M.B. Bhãùma Parva, Chapter 105, Stanza 11).
     (iv) He engaged Vikarõa in a combat. (M.B. Bhãùma Parva, Chapter 110, Stanza 11).
     (v) Nakula defeated Vikarõa. (M.B. Droõa Parva, Chapter 106, Stanza 12).
     (vi) Nakula defeated øakuni. (M.B. Droõa Parva, Chapter 169, Stanza 16).
     (vii) He defeated Duryodhana in a fight. (M.B. Droõa Parva, Chapter 187, Stanza 50).
     (viii) Nakula killed the King of Aïga. (M.B. Karõa Parva, Chapter 22, Stanza 13).
     (ix) He retreated on being defeated by Karõa. (M.B. Karõa Parva, Chapter 24, Stanza 45).
     (x) He fought with Droõa. (M.B. Karõa Parva, Chapter 48, Stanza 34).
     (xi) Nakula fought with Duryodhana again and was wounded. (M.B. Karõa Parva, Chapter 56, Stanza 7).
     (xii) He fought with Vçùasena. (M.B. Karõa Parva, Chapter 61, Stanza 36).
     (xiii) Nakula killed Citrasena, Satyasena and Suùeõa the sons of Karõa. (M.B. øalya Parva, Chapter 10).
     4) %<After the Bhàrata-battle.>%
     (i) After the battle, Nakula explained to Yudhiùñhira, the duties of a house holder. (M.B. øànti Parva, Chapter 12).
     (ii) On the instruction of Yudhiùñhira, Nakula became the chief captain of the army. (M.B. øànti Parva, Chapter 41, Stanza 12).
     (iii) After the battle, the palace of Durmarùaõa the son of Dhçtaràùñra was given to Nakula by Dharmaputra. (M.B. øànti Parva, Chapter 44, Stanza 10).
     (iv) After the battle when Yudhiùñhira performed the horse sacrifice, Nakula and Bhãmasena stood as protectors of the city. (M.B. A÷vamedha Parva, Chapter 72, Stanza 19).
     (v) Nakula went to the forest to see Kuntã, who was engaged in penance during her latter days. (M.B. â÷ramavàsi a Parva, Chapter 25, Stanza 8).
     5) %<The end.>% At the 'great departure' (Mahàprasthàna) of the Pàõóavas, Nakula died in the forest. It is mentioned in Mahàbhàrata, Svargàrohaõa Parva, Chapter 4, Stanza 9, that after death Nakula and Sahadeva attained the position of the A÷vinãdevas.
     6) %<The name Nakula.>% It is stated in Mahàbhàrata, Viràña Parva, Chapter 5, Stanza 25 that the name 'Nakula' was given to him because there were none more handsome than he in the family (Kula) of the Pàõóavas.

#<NâKULA># An ancient country in India. (M.B. Bhãùma Parva, Chapter 50, Stanza 53).

#<NALA I># Nala the King of Niùadha. (As the history of Nala is included under the word Damayantã, some points which are not given there, are mentioned here).
     (i) Nala was the son of Vãrasena, the King of Niùadha. (M.B. Vana Parva, Chapter 52, Stanza 56).
     (ii) Once the hermit Bçhada÷va came to the Palace of Vãrasena and praised Nala a good deal and spoke highly of his good qualities to his father. (M.B. Vana Parva, Chapter 53, Stanza 2).
     (iii) When Nala was playing in the garden some swans with golden wings flew to the lake in the garden. Nala caught hold of one of them just for fun. The swan said to Nala, "If you will let me off, I will tell Damayantã about you." So it was released. As a reward it flew to the country of Vidarbha and persuaded Damayantã to love Nala. (M.B. Vana Parva, Chapter 53).
     (iv) After death Nala sat in the aerial chariot of Indra and witnessed the battle fought by Arjuna with the Kauravas at the end of the forest life of the Pàõóavas. (M.B. Vana Parva, Chapter 56, Stanza 10).
     (v) Previous birth. Two different stories are narrated about the previous birth of Nala.
     1) In the previous birth Nala was a Vai÷ya of the city of Pippala in the Gauóa country. This Vai÷ya became abstinent and after leaving off everything he had, he went to the forest. There, according to the advice of a hermit he undertook the fast of Gaõe÷a. As a result he was born as Nala in the next birth. (Gaõe÷a Puràõa).
     2) Nala and Damayantã were foresters named âhuka and âhukà. øiva was pleased with the couple. So they were born in royal families in the next birth, and øiva in the form of a swan, helped them. (øiva Puràõa, øatarudra Saühità).

#<NALA II># An ancient hermit. In Sabhà Parva, Chapter 7, Stanza 17, it is mentioned that this hermit lives in the palace of Indra.

#<NALA III># A monkey. This monkey was the son of Vi÷vakarmà. ørã Ràma and the monkey-army went to redeem Sãtà from Laïkà and reached the sea-shore. A bridge had to be made to cross the sea and reach Laïkà. Immediately Varuõa the King of the seas appeared there and said, "Nala who is in the monkeyarmy, is the son of Vi÷vakarmà. His father had given him a blessing that he would become as expert an architect as his father. So let the construction of the bridge be commenced under his supervision." Accordingly under the supervision of Nala, Ràma's bridge of rock was completed and ørã Ràma and the army of monkeys reached Laïkà by walking over this bridge (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 22).
     In the battle hetween Ràma and Ràvaõa, Nala fought with the giant Tuõóaka. (M.B. Vana Parva, Chapter 285, Stanza 9).

#<NALAKæBARA># A son of Vai÷ravaõa. He had a brother called Maõigrãva.
     1) %<Cursing Ràvaõa,>% It was the time when Ràvaõa was ruling over Laïkà and terrorising the fourteen worlds. As he was carrying on his conquests, once he came to a round rock near Kailàsa. It was night. Rambhà had fixed a rendezvous near the rock that night with Nalakåbara. The full moon shone bright. The radiance of the moon rendered Kailàsa and its vicinity most beautiful. Filled with passion Ràvaõa could not sleep at all. In the silence of that calm night he heard the tinkling of bangles. Ràvaõa opened his twenty eyes and looked in that direction. He saw an extremely beautiful woman clad in splendid garments and ornaments going along the way. He ran to her and caught hold of her hand. She was flurried and confused at his sudden appearance. So she said, "Oh Lord! I am the wife of Nalakåbara who is the son of your brother Kubera. My name is Rambhà. Your brother's son is your son too. So don't do any harm to your son's wife." But Ràvaõa did not pay any heed to her words. He lifted her up and placed her on the round rock and raped her. Before dawn Rambhà, who had become like the lake of lotus trodden by a mad elephant, went to Nalakåbara and told him everything. Nalakåbara became very angry and cursed Ràvaõa. "You, who have become blind with lust, shall not touch a woman who does not reciprocate your love. If you do so your head will be split into seven pieces." It was because of this curse that Ràvaõa did not touch Sãtà though she was kept in his harem. (Uttara Ràmàyaõa; Mahàbhàrata, Vana Parva, Chapter 28).
     2) %<Another wife of Nalakåbara.>% It is mentioned in Kathàsaritsàgara, Madanama¤cukàlambaka, Taraïga 3, that, of the two daughters, Svayamprabhà and Somaprabhà of Maya, Somaprabhà was the wife of Nalakåbara.
     3) %<The curse of Nàrada.>% Nalakåbara and Maõigrãva, the sons of Kubera were playing with celestial maidens in the Ganges in nudity, when Nàrada came by that way. The hermit was returning after visiting Viùõu. The moment the celestial maids saw Nàrada they put on their clothes and stood aside bowing before Nàrada. Nalakåbara and Maõigrãva did not see Nàrada. They ran here and there, playing with no clothes on. At this, Nàrada got angry and cursed them that they would become two "Marutu" trees (Terminalia alata) on the earth. They became very sad and requested for liberation from the curse. Nàrada told them they would get liberation from the curse when they saw ørã Kçùõa, the incarnation of Viùõu. Accordingly Nalakåbara and his brother took birth near the house of Nandagopa in Ambàói, as double "Marutu" trees. It was the period of the childhood of ørã Kçùõa. Once ørã Kçùõa swallowed mud, and Ya÷odà tied him to a mortar. The child dragged the mortar to the Marutu tree and got himself between the double trees. Immediately the trees regained the original forms of Nalakåbara and Maõigrãva. They paid homage to ørã Kçùõa, who blessed them, and both of them returned to Vai÷ravaõapurã. (Bhàgavata, Skanda 10).

#<NALASETU># The rock bridge built by the monkey named Nala. The bridge over which ørã Ràma and the monkey-army crossed the sea to Laïkà was built under the supervision of Nala and so the bridge came to be called Nalasetu. (M.B. Vana Parva, Chapter 283, Stanza 45).

#<NALATANTU># One of Vi÷vàmitra's sons who were expounders of Brahman. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 58).

#<NâLâYANä># See under Pà¤càlã.

#<NâLâYIRAPRABANDHAM># See under Nammàlvàr.

#<NALINä># A branch of the Ganges. When the heavenly Gaïgà came down to the earth as a result of the penance of Bhagãratha, øiva received it on his head. It is seen in Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 43, that when the Gaïgà fell drown from the head of øiva it split into seven river-arms called Hlàdinã, Pàvanã, Nalinã, Sucakùus, Sãtà, Sindhu and Gaïgà. The Ganges which flows through North India is one of these seven river-arms.

#<NALOPâKHYâNAPARVA># A sub Parva (section) of Mahàbhàrata. This sub section consists of Vana Parva, Chapters 52 to 79.

#<NâLU (FOUR)># Various things mentioned in the Puràõas having some association with four (Nàlu) are given below:--
     1) %<Four distances.>% In the case of an elephant one must keep a distance of 1000 kols, a horse 100 kols, horned animals 10 kols, evil people, unli mited number of kols. (1 kol is equal to a metre).
     2) %<Four Adhikàrins.>% Manda (the very ordinary), Madhyama (medium standard), Uttama (best) and Uttamottama (the very best).
     3) %<Four Anubandhas. (Factors).>% In philosophy there are four factors called Viùaya (subject matter), Prayojana (purpose), øambandha (relationship between factors) and Adhikàrin (the deserving or eligible person).
     4) %<Four Antaþkaraõas (Internal organs).>% Manas (mind), Buddhi (intellect), Cittam (heart) and Ahaïkàra (ego). Imagination is the function of the mind, decision that of Buddhi; to retain knowledge gained in orderly form is the function of Cittam and self-respect that of Ahaïkàra.
     5) %<Four Anvavàyas.>% Satyam (truthfulness), Dama (Self control), ârjavam (straightforwardness) and ânç÷aüsyam (not to be cruel).
     6) %<Anvavedas Four.>% Yaj¤a (sacrifical offerings), Dàna (alms-giving, gifts), Adhyayana (learning) and Tapas (penance).
     7) %<Four Apàtrãkaraõas.>% (Not suited to the particular station or place in life). Brahmins are forbidden from receiving bribes, engaging in trades, service of øådras and uttering lies.
     8) %<Abhinayas Four. (Acting).>% âïgikam (where gestures and bodily actions are used to convey ideas). Sàttvika Subjective feelings expressed by perpiration etc. âhàryam (extraneous), Vàcikam (by words of mouth).
     9) %<Abhyàsaviùayas Four.>% (Subjects for practice and training). Vinaya (humility), Damana (control of mind), Indriyanigraha (controlling the sense-organs) and Bhåtadayà (kindness).
     10) %<Amçtas Four. (Nectar).>% Good wife, talk of children, present from King and honourable food.
     11) %<Alaïkàras Four. (Ornaments).>% For the stars, Moon; for women, husband; for earth, King and for all, education (learning).
     12) %<Alaïkàrasàdhanas Four.>% According to rhetorics, Ati÷aya (excellence), Sàmya (simile), Vàstavam (matter of fact, as it is) and øleùa (one word with two meanings) are the Alaïkàrasàdhanas.
     13) %<Avasthàs Four. (States, conditions).>% <I>A.</I> øai÷avam (childhood), Kaumàram (boyhood), Yauvanam (youth) and Vàrdhakyam (old age). <I>B.</I> Jàgrat (wakefulness), Svapnam (dream), Suùupti (sleep) and Turãyam (being one with the supreme soul).
     14) %<Astraprayogalakùyas Four. (Objects of shooting arrows).>% Sthiram, Calam, Calàcalam, Dvayacalam.
     When the archer and the object of his shooting remain motionless the object is called Sthiram. When the object is moving but the archer is not, the object is called Calam. When the case is just the opposite of the above it is Calàcalam. When both are moving it is called Dvayacalam.
     15) %<âkhyàyikàguõas Four. (Factors of the novel).>% Kathàbandha (plot or theme), Pàtraprakañanam (exposition of characters), Rasapuùñi (sentiment) and Gadyarãti (prose style).
     16) %<âbharaõas Four (Ornaments).>% For man, shape or form; for form, quality or merit; for quality, knowledge or wisdom and for wisdom, patience or forbearance.
     17) %<âyudhas Four. (Weapons).>% Mukta, Amukta, Muktàmukta and Yantramukta. (See under Dhanurveda).
     18) %<âvaraõas Four. (Covering, Protection).>% For earth the sea, for house the compound wall, for country the King, for women chastity.
     19) %<âhàràdis Four.>% (Food etc.). âhàra (food), Nãhàra (Evacuation), Maithuna (sexual act), Nidrà (sleep).
     20) %<âhàravastus Four. (edibles).>% Khàdyam (eaten by munching with teeth and chewing), Peyam (that which is drunk), Lehyam (licked with the tongue) and Bhojyam (that which is not included in the above three).
     21) %<èõas Four.>% (Obligations, debts). Debts due to Devas, èùis, Pitçs and Men. One pays back one's debts to Devas by performing yaj¤as. By Svàdhyàya (selfstudy) and tapas one pays the debt due to èùis; by procreation of children and libation offerings that due to Pitçs and by truthfulness, hospitality etc. that due to people are repaid.
     22) %<ètviks Four.>% Adhvaryu, Udgàtà, Hotà and Brahmà. The first of the four should be an erudite scholar in Yajurveda, the second in Sàmaveda, the third in Atharvaveda and the fourth in all the four Vedas.
     23) %<Kavis Four. (Poets).>% He who boasts about himself in secret is called Udàtta; he who cries down others and indulges in self-praise is known as Uddhata; he who proclaims others' merits is called Prauóha and he who shows humility is called Vinãta.
     24) %<Kukkuñaguõas Four. (Traits of the Cock).>% To rise early in the morning, to struggle for existence, to share whatever is got with relations and to work and earn one's own food--these are the qualities of the Cock.
     25) %<Gràhyas Four. (Acceptables).>%
          <I>A.</I> Nectar even from poison, good advice even from boys, good action even from enemies and noble and chaste brides even from low families are to be welcomed.
          <I>B.</I> Literacy (learning of alphabets) should be accepted from brahmins, food from mother, pan from wife and bangles from King.
     26) %<Caturaïgas Four.>% Elephant, Horse, Chariot and Infantry.
     27) %<â÷ramas Four.>% Brahmacarya (student life), Gàrhasthya (married life), Vànaprastha (anchorite, forest-life) and Sannyàsa (Renunciation).
     28) %<Yugas Four.>% Kçta, Tretà, Dvàpara and Kali.
     29) %<Vargas Four.>% Dharma, Artha, Kàma and Mokùa.
     30) %<Upàyas Four.>% (Expedients). Sàma, Dàna, Bheda, Daõóa.
     31) %<Cikitsàpàdas Four.>% (Four elements in the treatment of patients). Vaidya (doctor), Rogin (patient), Auùadham (medicine) and Paricàraka (attendant).
     32) %<Jàtis Four. (Castes).>% Bràhmaõa, Kùatriya, Vai÷ya and øådra.
     33) %<Tyàjyas Four. (things to be shunned).>%
          <I>A.</I> Horse returning after bath, elephant in its rut, love-lorn bull and wicked scholar.
          <I>B.</I> Evil action, unhealthy region, evil wife and bad foods.
     34) %<Dànas Four. (Gifts).>% Gifts daily given without expecting return or result is Nityadàna. Gifts given to scholars (pundits) for the sake of alleviation of or redemption from sin is Naimittikadàna. Gifts given for welfare and prosperity is Kàmyakadàna. Offering made to propitiate God is Vimala.
     35) %<Nàyakas Four. (Heroes)>% Dhãrodàtta, Dhãroddhata, Dhãralalita, Dhãra÷ànta.
     36) %<Nàrãs Four. (Women).>% Padminã, øaïkhinã, Citriõã, and Hastinã.
     37) %<Pramàõas Four. (Means of valid knowledge),>% Pratyakùa, Anumàna, Upamàna, and øabda.
     38) %<Mokùas Four. (Salvation).>% Sàlokya, Sàmãpya, Sàråpya and Sàyujya.
     39) %<Four Yogas.>% J¤ànayoga, Bhaktiyoga, Karmayoga and Dhyànayoga.
     40) %<Four øatrus (Enemies).>% Mother leading an immoral life; father who incurs debt; foolish son and beautiful wife.
     41) %<Four øàstras.>% Nãti÷àstra, Tarka÷àstra, Manusmçti and Kàma÷àstra.

#<NAMASYU># A King of Yayàti's family. (Bhàgavata, Skandha 9).

#<NAMBæTIRIS># (Malayàla Brahmins). Logan says that the Nambåtiris were the batch of Aryans that settled down in Kerala after the Nairs. The historians like øaïkuõõi Menon and others have stated that the Nambåtiris had come to Kerala from the banks of the rivers Godàvarã, Narmadà and Kàverã. Famous historians have inferred that the progress of the Aryans to the south took place between 1000 and 325 B.C. But Thomas Fawlks thinks that there were Nambåtiri priests and hermits in South India, during the time of Buddha. N.K. Datta, the author of the book "Aryanisation of India", is of opinion that during the time of the invasion of Alexander, the Aryans had spread all over India and Ceylon. Thus historians have not yet come to an agreement as to the correct period of the exodus of the Aryans to the south. Anyhow in the Geography of Ptolemy mention is made that half a degree east to Taibis there was a place called Brahmagàra. It may be assumed that Brahmagàra may be Brahmàgàra (settlement of Brahmins). It has been decided definitely that the period of Ptolemy was A.D. 2nd century, and in that case the Brahmins must have settled in the south before that period.
     Though the period of the 'Saïgha poets and their works' has been assessed differently by different scholars, the majority have fixed it as the first few centuries of A.D. In these Saïgha poems the gods of the Aryans are praised. The gods Sårya (the Sun), Candra (the moon), Varuõa (god of water), Baladeva (ørã Kçùõa's elder brother) and Viùõu (Supreme God) are specially mentioned in 'Cilappadikàra'. The Saïgha work 'Puranànåru' is an encomium to the purity of the Vedas and Agnihotra Brahmins (Brahmins who maintain the holy fire by burnt offering). In those days the King carried on the administration of the country with the advice of Brahmins. Economics, Grammar and law were taught in royal palaces. Pa¤càkùara and such other spells, reading of the scriptures, Aryan ways of marriage, Recitations of Puràõic stories etc. were prevalent in those days. Maõimekhalà is stated to have reached the capital of the Cera King and learned Vedas and Sàïkhya doctrines (one of the six systems of Indian Philosophy dealing with evolution) from the prominent teachers here. The diction of both the works 'Cilappadikàra' and 'Maõimekhalà' is, to a certain extent, indebted to Sanskrit. Many of the Sanskrit poetic traditions are used in these poems. When these proofs are taken into account, it is not wrong to presume that in the period from 1st century to 5th century A.D. Aryan civilization prevailed in south India. If, during this period, Aryan civilization had taken root to such an extent in south India, the advent of the Aryans to south India must have taken place at least two or three centuries prior to this period.
     The Nambåtiris of Kerala are called Malayàla Brahmins. Between them and the Brahmins of other countries there are differences in manners and customs. They are given below:--
     1) The Brahmins of other parts of India do not perform agnihotra rites (maintaining the holy fire by burnt offering) so elaborately as the Malayàla Brahmins.
     2) Among the sixteen purificatory rites, Agnisvãkàra (or taking up of sacrificial fire) is an important item in Malabar. From Vedic period Agni (Fire) had become a prominent God. Most of the verses in ègveda are concerned with fire. The attachment of the Brahmins of Kerala to fire shows their antiquity.
     3) Much importance is attached to the learning of scriptures and priest-hood in Kerala. There were 18 Mañhas and residential institutions in Kerala for giving religious education.
     4) The peculiar type of recitation of the Vedas of the Malayàla Brahmins and the accompanying gestures of their hands and the movements of the head at the time of recitation are considered by them to be ancient. Even today certain sounds are produced by them in the Vedic way. (For instance Samràl--Samràñ; Vaùar--Vasañ; äóe--äle etc.).
     5) In Malabar there is a customary atonement or expiation called Vràtyastoma for those Brahmin boys who had not undergone investiture with the sacred thread within the stipulated time. This shows the stress laid on the need of religious education.
     6) The custom that all the male members of the family except the family chief should be engaged in 'Snàtakavçtti' (should remain celibates even after education) is prevalent only in Malabar.
     7) Much importance is attached to evening worship in Kerala. At that time the Vedic gods are not hailed. But Brahmins of other places do not seem to attach so much importance to this practice.
     8) The Brahmins outside Kerala repeat the mantras uttered by the priest and perform the functions, at the time of meditation and worship. But in Kerala for meditation and worship with or without incantations a priest is not necessary. This indicates the practice in vogue during Vedic period before the priestly class became predominant.
     9) The Nambåtiris have recognized only three Vedas.
     10) The Kerala Brahmins wear only one sacred thread. The Nambåtiris became predominant in Kerala and began to have a hand in the various spheres of activities. Thus the Aryan civilization shook the customary faith and religion of Kerala from top to bottom and the Aryan religion hoisted its flag of victory here. Aryan literature also found its way into Kerala. The authors and scholars in Kerala began to imitate it. The Nambåtiris erected temples in Kerala with the help of local chieftains. The sounds of alphabets, sentence pattern, grammar, poetic tradition etc. of Malayàlam language underwent a thorough change. Sanskrit education spread far and wide. They spread Aryan civilization through 'Kåttu and Kåñiyàññam (Narration of mythological stories with gestures etc. and collective dance) Pàñhaka and Saïghakkali (Musical lectures and dramatic performances), in connection with festivals in the temples. They absorbed many of the customs and manners of Kerala. The Nambåtiris who had adopted priest-hood as their career had amassed wealth and landed property in the capacities of priests and authorities of the temples. Some of them became Kings (e.g. King of Ióappally, King of Campaka÷÷eri etc.). They kept up the contact with the people of the locality by means of morganatic marriages and made their positions secure. Thus these people, though a small minority, were able to hold sway over the people of Kerala for a long time.

#<NAMMâLVâR># The first of the twelve great âlvàrs. The øaivite devotees of South India are called Nàyanàrs and the Vaisõavite devotees, âlvàrs. The word àlvàr means, a devotee of God. The Vaiùõava religion says that the twelve àlvàrs are the incarnations of âdi÷eùa and Garuóa the followers and the embodied deities of the Conch and the discus the weapons of Viùõu. It is mentioned in ørãmad Bhàgavata that divine persons who are followers of Viùõu will incarnate on the earth in Kaliyuga and that their native places will be the banks of the holy rivers in Dràvióa such as Tàmraparõã, Kçtamàlà (Vaigai), Payasvinã (Pàpanà÷inã) and Kàverã. It is stated about these divine persons in Viùõumàhàtmya that they would take birth in any caste and compose Dràvióa songs and thereby propagate lofty truths. The collection of Dràvióa songs thus composed by the àlvàrs is called 'Divya Prabandha' (Divine Composition).
     There are four thousand songs in four parts in the Divine composition and hence it has the name Nàlàyira Prabandham 'Four thousand composition'. The theme of the 1st and 2nd thousands is a secret known as 'Tirumantra' (the divine spell). The third thousand is concerned with the "Carama÷loka" (the verse of death) and in the fourth "Dvayamantra" is dealt with. The Tirumantra (the divine spell) is the collection of of three words Om, namaþ and Nàràyaõàya.
     'Om' and 'namaþ' are explained in the first thousand and the word Nàràyaõàya in the second thousand of the composition. The Carama÷loka (the verse of death) is the last utterance of the songster-priest. It is a propagation of the theme of seeking refuge. The individual soul has to seek refuge under the universal soul, unconditionally. This is what is called 'Prapatti. Dvayamantra (the two fold mantra) deals with the aim and the ways for the realisation of that aim. It would be possible only by the help of Lakùmã Bhagavatã (the goddess Lakùmã). It is a verse of only two lines.
     The first and foremost among the àlvàrs is Nammàlvàr. 'Tiruvàymoli' is his work. It had been predicted in Vaiùõava Puràõa that at the beginning of Kaliyuga. Viùõu Senànã named Viùvaksena would incarnate as Nammàlvàr and that he would reinstate the Vaiùõavite religion. It is hinted in Brahmàõóa Puràõa that Nammàlvàr would incarnate in ørãnagarã (Tirunagari) on the banks of river Tàmraparõã in the Kingdom of Pàõóya. As was fore-told Nammàlvàr was born in Tirunagari. The present name of this place is 'âlvàr tirunagari'.
     There is a traditional lore about the birth of Nammàlvàr. There was a ruling chief named Kàriyàr in Tirunagari. Udayamaïkayàr was his wife. The couple once went to the Vaiùõavite temple near Mahendra mountain known as Tirukkuruïkuñi temple and prayed to the god consecrated there called Nambi, for a son. Reply was given through the priests that the god himself would take birth as their son. Accordingly Udayamaïkayàr gave birth to Nammàlvàr. Scholars say that the birth of Nammàlvàr was on the 43rd day of Kailyugathat is in B.C. 3102.
     Nammàlvàr had another name Paràïku÷a. Some believe that he was the incarnation of portions of Sene÷a and the jewel Kaustubha. Some say that there are portions of Mahàviùõu, Pa¤càyudha, âdi÷eùa and Sene÷a in Nammàlvàr. The Vaiùõavites have given Nammàlvàr a lofty place. The infant born to Kàriyàr and Udayamaïkayàr was not an ordinary one. Generally infants at birth are covered with a case of air called 'øañha'. Because of this they lose the memory of previous birth. But Nammàlvàr had no øañha. So he got the name 'øañhakopa'. The parents were amazed at the infant which lay still without beating its legs, and crying or sucking its mother's breasts. The bright infant was taken to the Vaiùõavite temple on the twelfth day. Because of his difference from ordinary infants he was named Màra. A golden cradle studded with jewels was hung on the branch of a tamarind tree and laying the child in it, the parents went home. That tamarind tree still stands there. The devotees believe that that tree also is a portion of âdi÷eùa.
     Nammàlvàr spent sixteen years under the tamarind tree without opening the eyes or uttering a single word. In the sixteenth year a wise man who could understand the dignity of Nammàlvàr came there. The person was the Madhura Kavi âlvàr. After this Nammàlvàr sat under the tamarind tree and sang songs of praise of Nàràyaõa. Madhura Kavi set tunes for them and sang them. Everybody who heard them was struck with wonder and stood still. Nammàlvàr spent his days under the tamarind tree in meditation and contemplation. At the age of 35 he entered heaven.

#<NAMUCI I># A fierce Ràkùasa (giant). It is stated in Mahàbhàrata, âdi Parva, Chapter 65, Stanza 22, that this giant was the son of Prajàpati Ka÷yapa by his wife Danu. This fierce giant was killed by Indra. There is a story in the Puràõas describing how Namuci was killed.
     Under the leadership of Namuci a great army of the giants invaded the realm of the gods. Indra came with an army of devas. Though the giants were defeated in the battle Indra was not able to kill Namuci. To save himself from the attack of Indra, Namuci got into the radiance of the Sun and hid himself there. Indra found him out and made a treaty with him, the conditions of which were as said by Indra:--
     "Oh, noble giant, I will not kill you by wet thing or dry thing, in the night or in the day. What I say is true."
     According to this treaty it became impossible for Indra to kill Namuci either with wet things or with dry things and either in the day time or in the night. Only when Indra had agreed to these conditions did Namuci come out.
     The battle continued and Indra drove away øumbha and Ni÷umbha the elder brothers of Namuci, who went to Pàtàla. Indra ran after Namuci and in the evening Indra found him hiding on the sea shore and killed him with the foam of the sea. As Indra had violated the condition of the treaty the severed head of Namuci followed Indra. With this Indra incurred the sin of Brahmahatyà (killing a Brahmin). To get remission from this sin Indra approached Brahmà. He was advised to bathe in Aruõàsaïgama and doing so Indra got remission of his sin. From that day onwards Aruõàsaïgama became a holy bath (tãrtha). (M.B. øalya Parva, Chapter 40).

#<NAMUCI II># An army-captain of Hiraõyàkùa. In the battle with Indra, Namuci made him unconscious and the elephant Airàvata thrust its tusks on the ground. After that by his magic and sorcery he created many creatures. But Viùõu destroyed all those creatures with his discus Sudar÷ana. At last Indra killed Namuci. (Padma Puràõa, Sçùñikhaõóa).

#<NAMUCI III># Another valiant captain of Hiraõyàkùa. He sent five arrows against Indra in a fierce battle. But Indra cut all the five arrows in the midway. Then by his magic and sorcery Namuci spread darkness everywhere. Indra defeated that strategy also. Then Namuci dashed forward and taking hold of the tusks of Airàvata shook Indra down. Indra stood up and cut off the head of Namuci with his sword. (Padma Puràõa, Sçùñi Khaõóa).

#<NANAGâBHU># A King of the family of Yayàti. (Bhàgavata, Skandha 9).

#<NANDA I (NANDAKA)># See under Nandagopa.

#<NANDA II># (See under Vararuci).

#<NANDA III># A son of Dhçtaràùñra. In the battle of Kurukùetra, Bhãmasena killed him. (M.B. Karõa Parva, Chapter 51, Stanza 19).

#<NANDA IV># A serpent born in the family of Ka÷yapa (Mahàbhàrata, Udyoga Parva, Chapter 103, Stanza 12).

#<NANDA V># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 64).

#<NANDA VI># A synonym of Bhagavàn Viùõu. (M.B. Anu÷àsana Parva, Chapter 149, Stanza 69).

#<NANDâ I># Wife of Harùa the third son of Dharmadeva. (M.B. âdi Parva, Chapter 66, Stanza 33).

#<NANDâ II># A river. Mention is made in Mahàbhàrata, âdi Parva, Chapter 214, Stanza 6, that while Arjuna had been engaged in a pilgrimage visiting the holy places in the east, he reached the banks of the rivers Nandà and Aparanandà. Many of the scholars are of opinion that this river flowed through the eastern side of the forest Naimiùaraõya. When the hermit Dhaumya talks about the holy places of the east to Yudhiùñhira, he says as follows about the river Nandà. "The beautiful mountain 'Kuõóoda' is a place which abounds in roots, fruits and water. Nala the King of Niùadha, who was weary of thirst rested here. There is a holy temple here called Devavana which is thronged by hermits. Near this temple there is a mountain through the top of which, two rivers Bàhudà and Nandà flow." (M.B. Vana Parva, Chapter 87).
     During the time of the forest life of the Pàõóavas, Yudhiùñhira travelled with the hermit Loma÷a, through the basin of the rivers Nandà, and Aparanandà. During the Pauràõic times some deities had lived in the basin of the river Nandà, and men began to come there to visit the deities. The devas (gods) did not like this and so they rendered the place inaccessible to men. From that time onwards the river basin of Nandà and the mount Hemakåña have become prohibited area for human beings. (M.B. Vana Parva, Chapter 110).

#<NANDABHADRA># A righteous Vai÷ya. Having been childless for a long time this Vai÷ya, who was an ardent devotee of God Kapile÷vara, got a son in his old age. But he died after his marriage. With this calamity Nandabhadra became a man of abstinence and began to try to acquire spiritual knowledge. After a while a seven-year-old boy appeared before the Vai÷ya and quenched his thirst for spiritual knowledge. Later with meditation on øiva and the Sun, Nandabhadra attained heaven. (Skanda Puràõa, Chapters 1, 2 and 46).

#<NANDAGOPA># Foster-father of ørã Kçùõa.
     1) %<Previous birth.>% There are two stories about the previous birth of Nandagopa.
     (i) Droõa, one of the eight Vasus and his wife Dhàrà once committed a mistake, not becoming the gods. Brahmà who found it out, cursed the couple to take birth in the family of cowherds. Droõa and Dhàrà prayed for remission. Brahmà told them that Mahàviùõu would incarnate as their son as ørã Kçùõa and that after that birth they would be liberated from the curse. Accordingly Droõa took birth as Nandagopa and Dhàrà as Ya÷odà. (Bhàgavata, Skandha 10).
     (ii) Once a King named Candrasena sat in the Mahàkàla temple in Ujjayinã to perform penance. øiva was pleased at his penance and gave him a jewel. That brilliant precious stone fulfilled all his desires. Other kings heard about this jewel and came to war to take possession of the jewel. The King came and took refuge in the temple.
     At this time a son named ørãkara was born to a cowherdess in Ujjayinã. He was god-fearing since childhood. ørãkara came to Mahàkàla temple and sat in worship and meditation and attained the goodwill of øiva. The Kings who came in chase of Candrasena could not approach the temple because of the unearthly brilliance that radiated from ørãkara. Not knowing the reason the kings stood staring and Hanåmàn instantly appeared before them and said. "Hear this, oh Kings! ørãkara is not a mere cowherd boy. The God is pleased with him. In his eighth birth from today he will be born in Ambàói under the name Nandagopa. Then Mahàviùõu will incarnate as the son of Nandagopa under the name ørã Kçùõa."
     Nandagopa was the eighth birth of this ørãkara. (øiva Puràõa, øanipradoùamàhàtmya).
     2) %<Varuõa carried away Nandagopa.>% While ørã Kçùõa was living in Ambàói as the foster-son of Nandagopa, Nandagopa went to bathe in the river Yamunà. While he was taking a dip under the water a servant of Varuõa carried him away to the realm of Varuõa. As Nandagopa disappeared the people of Ambàói ran here and there in grief. At last ørã Kçùõa jumped into the water and reached the city of Varuõa, who praised ørã Kçùõa and said that it was to see ørã Kçùõa that he had carried Nandagopa away, and requested for pardon. ørã Kçùõa pardoned Varuõa and brought Nandagopa to Ambàói. (Bhàgavata, Skandha 10).
     3) %<Nandagopa swallowed by a great mountain-snake.>% (See under Kçùõa, Para 21).

#<NANDAKA I># A tabor. Whenever the flag of Yudhiùñhira was hoisted, two tabors called Nandaka and Upanandaka used to be beaten. (M.B. Vana Parva, Chapter 27, Stanza 7).

@<[Page 524b]>@

#<NANDAKA II># A sword of Mahàviùõu. (M.B. Anu÷àsana Parva, Chapter 147, Stanza 15).
     There is a story explaining how Mahàviùõu came by this sword Nandaka. In days of old Brahmà performed a sacrifice on the banks of the heavenly Gaïgà on a peak of mount Mahàmeru. While Brahmà was sitting in deep meditation in the sacrifice Lohàsura was seen coming to cause disturbance to the sacrifice. Immediately a male being came into existence from the meditation of Brahmà. The male being paid homage to Brahmà and the devas (gods) became glad and they encouraged the male being. Because the gods greeted the male one, he was changed to a sword called Nandaka (that which is greeted or thanked for). That sword was received by Mahàviùõu at the request of the gods. When Mahàviùõu slowly took it Lohàsura came near. He was an asura of blue complexion, with thousand hands of adamantine fists. By wielding his club he drove away the gods. Mahàviùõu cut down his limbs one by one and those organs became metals by the touch of the sword. Then Mahàviùõu killed the asura. Then Mahàviùõu granted Nandaka a pure body and various boons. Afterwards Nandaka became the deity of weapons on the earth. Thus Brahmà, who got rid of the disturbance by the aid of Viùõu, completed the sacrifice. (Agni Puràõa, Chapter 245).

#<NANDANA I># Son of Hiraõyaka÷ipu. Nandana who had been ruling over the øveta island had obtained boons from øiva and had become invincible. He ruled over the kingdom for ten thousand years and then attained Kailàsa and became a gaõa of øiva. (øiva Puràõa, Uttara Khaõóa, Chapter 2).

#<NANDANA II># One of the two attendants given to Skandadeva by A÷vinãkumàras. (M.B. øànti Parva, Chapter 44).

#<NANDANA III># A divine park in the world of devas (gods). Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 45, that those who had brought the organs of senses under control and who had not killed any living being, would be permitted to enter this park.

#<NANDâøRAMA># A holy place. Ambà, the daughter of the King of Kà÷ã once performed penance in this holy place. (M.B. Udyoga Parva, Chapter 186, Stanza 26).

#<NANDä I># A Deva Gandharva. He was present at the birth celebration of Arjuna. (M.B. âdi Parva, Chapter 12, Stanza 56).

#<NANDä II># One of the divine attendants of øiva. (See under Nandike÷a).

#<NANDIGRâMA># It is stated in Vàlmãki Ràmàyaõa, Ayodhyàkàõóa that while ørã Ràma had been leading forest life, Bharata lived in Nandigràma for twelve years worshipping the sandals of ørã Ràma. This Nandigràma is situated nearly fourteen miles away from Ayodhyà. (Faizabad).

#<NANDIKEøA># The chief of the Bhåta Gaõas (the attendants) of øiva. For the story of how Nandike÷a once took the form of a monkey and cursed Ràvaõa, see under Ràvaõa.

#<NANDIKUöôA># A holy place. In Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 60, it is mentioned that the sin incurred by causing abortion, will be washed away by taking a bath in this holy place.

#<NANDINä I># A cow of the world of the gods (Devas). (See under Kàmadhenu).

@<[Page 525a]>@

#<NANDINä II># A holy place. In this place there is a well esteemed by the gods. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 15, that those who bathe in this holy well will obtain the fruits of Naramedhayaj¤a (human sacrifice).

#<NANDISENA># One of the four attendants given to Subrahmaõya by Brahmà. Lohitàkùa, Ghaõñàkarõa and Kumudamàlã were the other three attendants. (M.B. øalya Parva, Chapter 45, Stanza 24).

#<NANDäøVARA># See under Nandike÷a.

#<NANDIVARDHANA I># The name of the conch of Sàtyaki. (M.B. øalya Parva, Chapter 61, Dàkùiõàtyapàñha).

#<NANDIVARDHANA II># A King of the solar dynasty. He was the son of Vãrada and the father of Suketu. (Bhàgavata, Skandha 9).

#<NANDIVEGA># A Kùatriya family of ancient India. A famous King named øama was born in this family. (M.B. Udyoga Parva, Chapter 74. Stanza 17).

#<NAPTâ># An eternal god concerned with offerings to the Manes. (M.B. Anu÷àsana Parva, Chapter 91, Stanza 37).

#<NAPUýSAKA (EUNUCH)># Mention is made in Brahmàõóa Puràõa, Chapter 48, that the semen introduced into the womb of the woman by the man at the time of coition, will get mixed with the blood in the womb, and that the issue will be male, female or eunuch according to the proportion of the mixture. In the mixture of semen and blood, if blood exceeds semen the issue will be female and if semen exceeds, it will be male child and if both are equal the child will be a eunuch.

#<NARA I># A hermit of divine power.
     1) %<Birth.>% Brahmà created Dharmadeva from his breast. Truthful and righteous Dharma married ten daughters of Dakùa. Several sons were born to Dharma of his ten wives. But foremost among them were Hari, Kçùõa, Nara and Nàràyaõa. Hari and Kçùõa became great yogins and Nara and Nàràyaõa became great hermits of penance. The Nara-Nàràyaõas lived in the holy Asylum of Badarikà÷rama in the vicinity of the Himàlayas for a thousand years performing penance to Brahmà. (Devã Bhàgavata. Skandha 4).
     2) %<Giving birth to Urva÷ã.>% See under Urva ã, Para 1.
     3) %<Keeper of Amçta (Ambrosia).>% The Devas (gods) and the asuras (demons) together churned the sea of milk and obtained Ambrosia (the celestial nectar of immortality). Mahàviùõu took the guise of a fascinating woman and obtained the Amçta by stealth from the asuras and gave it to the devas. The asuras waged a terrible war with the devas. At that time, at the request of the devas, Nara and Nàràyaõa took sides with the devas, and fought against the asuras as a consequence of which the asuras were defeated. In Mahàbhàrata, âdi Parva, Chapter 19, Stanza 31, it is stated that from that day ownwards Indra entrusted the keeping of the celestial Nectar with the hermit named Nara.
     4) %<Dambhodbhava brought under control.>% See under Dambhodbhava).
     5) %<Conflict with øiva.>% Because he was not invited to the sacrifice by Dakùa, øiva got angry and sent his trident against Dakùa's sacrifice. The trident completely destroyed the sacrifice and flew through the air here and there. Then it reached Badaryà÷rama and hit the breast of Nàràyaõa who was sitting engaged in penance. By the force of the utterance of the sound 'Hum', made by Nàràyaõa, the trident was ejected from his breast. Finding no accommodation there it flew back to øiva, who getting angry at this rebut approached Nara-Nàràyaõas with the intention of exterminating them. Nara took a grass from the ground and discharged it at øiva. Instantly the grass became an axe. It flew round øiva to attack him. øiva broke the axe. From that day onwards øiva got the name 'Khaõóapara÷u' (one who broke the axe). In this story it is said that the trident which had returned from the breast of Nàràyaõa heated the hair of øiva to such an extent that they were dried as dry grass. So øiva came to be called 'Mu¤jake÷a' (with hair having the colour of dry grass). (M.B. øànti Parva, Chapter 343).
     6) %<Fight with Prahlàda.>% Once Cyavana the son of Bhçgu went to Nàkule÷vara tãrtha (Bath) to take his bath in the river Narmadà. As soon as he got into the water the serpent called Kekaralohita caught hold of him. Cyavana meditated on Viùõu. So the poison of the serpent did not affect him. The huge serpent dragged Cyavana to Pàtàla (the Nether world). But as his poison did not affect the hermit the serpent left the prey and went away. The Nàga damsels welcomed him and showed hospitality. Being greeted by the Nàga damsels he travelled through Pàtàla and reached the great city of Dànavas. The asura chiefs greeted him with respect. Prahlàda met Cyavana, and received him with pleasure. The hermit said to Prahlàda. "I came to bathe in the Mahàtãrtha and worship Nàkule÷vara. When I got into the river a serpent caught hold of me and brought me to Pàtàla, and made it possible for me to meet you." Hearing these words of Cyavana the King of the asuras said: "Oh good Lord! which are the holy baths in the earth, the sky and the Pàtàla? Would you be pleased to tell us?" Cyavana replied: "Oh! powerful and mighty King! The holy baths are Naimiùa on the earth, Puùkara on the sky and Cakra tãrtha in Pàtàla; these are the most important ones."
     The King of the Daityas decided to go to Naimiùa and said:--"We must go and bathe in the Naimiùa tãrtha. We could visit and worship Viùõu with eyes as beautiful as lotus." Obeying the words of the King, preparations were made instantly and the asuras started from Rasàtala for Naimiùa.
     The mighty host of Daityas and Dànavas reached Naimiùa and bathed in the tãrtha. After that Prahlàda went to the forest for hunting. As he was walking thus he saw the river Sarasvatã. Near the river there was a Pine tree with very big branches, all of which were covered with arrows, the head of one at the tail of another. Prahlàda saw near the tree two hermits, with matted hair, clad in the hide of black antelope, performing penance. Near them were two perfectly made divine bows named øàrïga and Ajagava and two quivers which would never become empty. Prahlàda questioned them without knowing that they were Nara and Nàràyaõa. The questioning ended in a contest. The hermit Nara stood up and taking the bow Ajagava began sending showers of arrows at Prahlàda. Prahlàda checked every one of them. The hermit made his fight more severe. Prahlàda also withstood it. At last pushing Nara back Nàràyaõa came to the front. The fight between Prahlàda and Nàràyaõa was fierce. In the end Prahlàda fell down, his breast being pierced by the arrow of Nàràyaõa. Prahlàda realized that the hermit Nàràyaõa was none but Viùõu. He praised Nàràyaõa (Vàmana Puràõa, Chapter 8).
     7) %<Other information.>%
     (i) On the occasion of the stripping of Pà¤càlã of her clothes at the palace of the Kauravas, Pà¤càlã cried, calling Nara and Nàràyaõa. (M.B. Sabhà Parva, Chapter 68, Stanza 46).
     (ii) Arjuna and ørã Kçùõa were the rebirths of Nara and Nàràyaõa. (See under Arjuna).
     (iii) It is stated in Mahàbhàrata, øànti Parva, Chapter 334, Stanza 9, that the hermit Nara was one of the four incarnations taken by Mahàviùõu in the Manuùya yuga (age of man) of the Svàyambhuva Manvantara.
     (iv) It is mentioned in Padma Puràõa, Uttara Khaõóa, Chapter 2, that, of the two viz. Nara and Nàràyaõa, Nara was of fair complexion and Nàràyaõa of dark complexion.
     (v) It was because of the curse of the hermit Bhçgu that Nara-Nàràyaõas took birth as Arjuna and Kçùõa in the Dvàparayuga. (Devã Bhàgavata, Skandha 4).
     (vi) The meaning of the word 'Nara' is he who is not damaged. The universal soul named Nara has created water and so water got the name 'Nàram'. Because he lives in that water which has the name Nàram, the universal soul got the name Nàràyaõa. (Manusmçti, Chapter 1 Stanza 10).
     (vii) For the other incarnations of Nara see under Raktaja.

#<NARA II># A Gandharva (semigod). It is stated in Mahàbhàrata, Sabhà Parva, Chapter 10, stanza 14 that this Nara stays in the presence of Kubera.

#<NâRA III># A King of Ancient India. He never tasted meat in his life. (M.B. Anu÷àsana Parva, Chapter 115, Stanza 64).

#<NARâ IV># One of the wives of U÷ãnara, a King of the family of the Aïga Kings. U÷ãnara had several wives such as Nçgà, Narà, Kçmã, Da÷à. Dçùadvatã and so on. Nçga was born from Nçgà, Nara from Narà, Kçmi from Kçmã, Suvrata from Da÷à and øibi from Dçùadvatã. All these sons became Kings. (Agni Puràõa, Chapter 277).

#<NARA V># An ancient place in South India. (M.B. Bhãùma Parva, Chapter 9, Stanza 60).

#<NâRâCA># A particular type of arrow.

#<NâRADA I># A very famous sage of the Puràõas.
     1) %<Birth.>% Nàrada was the son of Brahmà, born from his lap. Brahmà mentally created the famous saptarùis, Marãci, Aïgiras, Atri, Pulastya, Vasiùñha, Pulaha and Kratu. From Brahmà's anger was born Rudra, from his lap Nàrada, from his right thumb Dakùa, from his mind Sanaka and others and from his left thumb a daughter called Vãraõã. Dakùa wedded Vãraõã. (Devã Bhàgavata, 5th Skandha).
     2) %<Various births of Nàrada.>% The Puràõas refer to more than seven prominent births of Nàrada. He was first born as the son of Brahmà, and after that, on account of Brahmà's curse he was born as the Gandharva called Upabarhaõa. Following that he was born as the son of emperor Drumila and was named Nàrada. Again born as the son of Brahmà under the name Nàrada, he married Màlatã and ended his life as a monkey. He was again born as the son of Brahmà and was cursed by Dakùa. Afterwards he was born as the son of Dakùa and also as a worm. All these births did not occur in one and the same Manvantara. Nàrada may be noticed doing something or other in connection with the various characters in the Puràõas. There is no other character in the Puràõas occupying so popular a place in them as Nàrada. The important five births of Nàrada are described below.
     (i) %<The Gandharva called Upabarhaõa.>% Nàrada born from the lap of Brahmà desired to remain a celibate. But, Brahmà suggested that he should assume responsibility for procreation as his (Brahmà's) other sons like Marãci and Sanaka had already become celibates. Nàrada did not accept this suggestion of Brahmà at which the latter got angry and cursed Nàrada to lose his knowledge and to marry fifty beautiful women. Brahmà continued:--"You will be born as a Gandharva known as Upabarhaõa and will become a great musician. You will be unrivalled in the handling of the Vãõà. After your death as the Gandharva you will be born as the son of a servant woman, and as such you will be a great devotee of Viùõu. Afterwards you will be born as my son when I will impart knowledge to you."
     There was a Gandharva called Citraketu, who performed penance on the banks of the Puùkara lake to propitiate øiva for a child. øiva appeared and blessed Citraketu to the effect that Nàrada, the son of Brahmà, would be born as his son. Accordingly the wife of Citraketu delivered a son whom the family priest named Upabarhaõa. The boy grew up as a devotee of Viùõu. Bçhaspati taught him the worship of Hari (Viùõu). Upabarhaõa lived on the slopes of the Himàlayas performing penance. While Upabarhaõa was one day engaged in Samàdhi fifty daughters of the Gandharva called Citraratha passed that way, and they fell in love with Upabarhaõa, who was in Samàdhi. He awoke from Samàdhi on hearing the melodious songs of the fifty damsels who stood there with palms joined in reverence. Upabarhaõa too fell in love with them, and he married all the fifty girls. He returned with them to the palace and lived there for thousands of years. Once the Gandharvas and the Apsaras were invited to sing the story of Viùõu in Brahmaloka. Upabarhaõa accompanied them. He became lustful towards Rambhà. The Prajàpatis, who noticed it got angry, and Upabarhaõa well-nigh dead due to their curse returned home. He told his wives all that had happened to him. He spread a darbha grass on the ground and lay on it and died. Màlatã, the eldest of his wives, got ready to curse Brahmà, Yama and Mçtyu. In great consternation they sought refuge under Viùõu, who comforted and sent them back to Màlatã. They saluted her. Then a brahmin, who went there questioned Brahmà about the death of Upabarhaõa. The brahmin told him that, according to previous decision, life for another thousand years remained for Upabarhaõa, but he died in the meantime on account of the curse of Prajàpati. Immediately the brahmin assumed the form of Viùõu. The brahmin blessed Upabarhaõa who woke up from death rubbing his eyes. He lived happily at home with his wives. He was blessed with children and grandchildren. Knowing that his end was near Upabarhaõa and Màlatã spent their time in austerities on the banks of the Gaïgà. At last Upabarhaõa expired, and Màlatã ended her life in his funeral pyre. (Bhàgavata, 7th Skandha).
     (ii) %<Son of Kalàvatã.>% There lived in Kànyakubja the emperor called Drumila. He, along with his wife Kalàvatã, performed penance on theb anks of the Gaïgà for an offspring. Kalàvatã pleased Ka÷yapa, by her worship and with his blessing she became pregnant. Drumila, who in the meantime had renounced everything in life, decided to spend the rest of his life in the forest itself. He gifted away all his wealth to brahmins and died in the forest. Though Kalàvatã got ready to follow him in the funeral pyre, a celestial voice stopped her and she refrained from committing self-immolation. She returned to the village and lived as a slave in a brahmin's house. In due course of time she delivered a son. On the birth of the child it rained in the land which was suffering from failure of rains, and because of that the brahmin master of Kalàvatã named the child Nàrada, meaning he who gives water. When the child Nàrada grew up he told his mother the story about his former birth. He turned out to be a great devotee of Viùõu. Meanwhile, Kalàvatã, who went to milk the cow one night, was bitten to death by a snake, and Nàrada was orphaned. øiva and three attendants of his who went there in disguise were pleased at Nàrada's great devotion for Viùõu and his service-mentality. He lived on the left-overs given by them. He repeated songs sung by them about Viùõu. Gradually Nàrada became perfect devotee of Viùõu and a unique master of music. øiva and others imparted Bhàgavata to Nàrada before they left him. Nàrada who thus attained divine knowledge performed penance for many years on the banks of the Gaïgà and died there. (Bhàgavata, 7th Skandha).
     (iii) %<Birth as Kapi (Monkey).>% Nàrada, who expired on the banks of the Gaïgà was again born as the son of Brahmà. Though the father wanted the son to get married the latter preferred to spend his days in the meditation on God. Brahmà then told his son as follows:-"Why are you so much afraid of the house-holder's life? Many people have attained salvation by following the four à÷ramas (stages in life) like that of the celibate, the house-holder, the anchorite and the sannyàsin. In fact, only such people will be able to serve man and God. A girl named Màlatã alias Damayantã is born to maharùi Sa¤jaya, and øiva has granted her the boon that in this birth you will become her husband. You, therefore, go to Naranàràyaõas engaged in penance on the Himàlayas. They will give Màlatã in marriage to you."
     Accordingly Nàrada went to Badarikà÷rama where in the presence of Naranàràyaõas he married Màlatã.
     During those days Nàrada and sage Parvata started on a pilgrimage in the course of which they went to the palace of emperor Sa¤jaya to observe Càturmàsya. The emperor left a well-furnished house at the disposal of the pilgrims. He also deputed his daughter Damayantã to serve them. The humble service of Damayantã pleased them both. But, Damayantã's devotion towards Nàrada was more ardent and both of them noticed this fact. One day Parvata asked Nàrada whether Damayantã did not take a special interest in him (Nàrada) and to this Nàrada answered 'Yes, I too think so{??}. Parvata got angry at this answer of Nàrada and told him thus: "We had agreed at the time when we started on this tour to divulge all secrets to each other Now you have broken that contract. Why did you not tell me about Damayantã's partiality for you? You become, therefore, a monkey". Nàrada, in turn, cursed Parvata as follows: "You will live in hell in Yamaloka for a hundred years."
     Accordingly Nàrada became a monkey and Parvata lived in hell. At this juncture Sa¤jaya's ministers advised him to marry his daughter to a prince, and the news made her very sad. Sa¤jaya understood the reason for his daughter's sadness from her nurse. The father had ultimately to yield to her wishes and Damayantã married Nàrada, who had been turned into a monkey. Hundred years rolled by, and Parvata, the period of his curse being over, returned to the palace of Sa¤jaya. Nàrada treated Parvata duly well, and pleased at the treatment, he gave redemption to Nàrada from the curse. Nàrada lived very happily with Damayantã for a long time at the palace, and after the demise of Damayantã he attained Brahmaloka. (Bhàgavata, 7th Skandha).
     (iv) %<Born as Dakùa's son.>% After the creation of the Devas was over, Brahmà called Dakùa to him and asked him to marry Vãraõã and procreate, and Dakùa accordingly begot five thousand sons of Vãraõã. They were called Harya÷vas Finding that the Harya÷vas also were interested in the procreation of children Nàrada, the Devarùi, approached and told them as follows:-"Oh! Harya÷vas! You who are exceptionally vital people seem to be trying to procreate children. But, you have not enquired as to whether there is enough space on earth for such large numbers of people. You are just like children who know nothing about the world. How will you procreate people? Since you could live absolutely free in the sky, why do you not find out the limit of the earth?"
     The Harya÷vas thereupon ran away in different places to find out the limit of the earth, and they have not, like the rivers which entered the ocean, returned yet.
     At the loss of the Harya÷vas in the above manner, Dakùa created the øabalà÷vas, whom also Nàrada sent away to various parts of the earth. Dakùa again created five thousand people whom also Nàrada drove away in the above manner. Angry and sad at this, Dakùa cursed Nàrada thus:--"Well, Nàrada! my children roam about like this because of you. Therefore, you too in future will be roaming about without a permanent abode. Moreover, you will have rebirth as my son."
     Nàrada became a world-trotter on account of the above curse of Dakùa. He was also reborn as the son of Dakùa. (Devã Bhàgavata, 7th Skandha and Viùõu Puràõa, Part 1, Chapter 15).
     (v) %<Born as a worm.>% There is a story about Nàrada being born as a worm. On the approach of a chariot the worm moved quickly away from its route lest its wheel should crush it to death. The King seated in the chariot burst out into laughter at the above sight when the worm told him as follows:--"There is nothing to be laughed at in my action. In every birth the body is much dear to the àtman (soul). Just as you love your body I also love and protect my body. (Mahàbhàrata).
     3) %<Viùõu showed Nàrada the function of Màyà.>% See under Tàladhvaja I
     4) %<Nàrada became a woman.>% While staying once with Kçùõa at Dvàrakà, Nàrada and the former went out on a tour in an aerial chariot. On the way they saw a stream and Kçùõa stopped the chariot there as Nàrada wanted to quench his thirst at the stream. Nàrada drank water from the stream disobeying Kçùõa's injunction that he should bathe before drinking water, and lo! the next moment Nàrada was turned into a woman and when 'she' looked around neither Kçùõa nor the chariot was to be seen. She wandered about in the forest and at last reached an à÷rama. When the èùi of the à÷rama awoke from his samàdhi he saw standing before him a beautiful woman who requested him to accept her as his disciple. He readily granted her request. The preceptor married the disciple and in due course of time she became the mother of sixty children. One day all the sixty children and their father expired together. The grief-stricken widow felt too weak to perform the obsequies of the dead. An extraordinary hunger also held her in its grips. She raised her hand to pluck a fruit from the mango tree that stood nearby but could not reach the mango above. She placed together the corpses one on the other, mounted upon the heap of dead bodies and plucked the mango-fruit Immediately a brahmin arrived on the spot and exhorted the widow on the impropriety of taking food without bathing after the death of husband and children. Then the widow entered the stream and dived in its waters holding above water the hand in which was held the mango, and lo! it was Nàrada who came out from the water. Only the hand, which had been held above water and did not therefore get wet, remained like that of a woman with bangles thereon. The brahmin, who stood there on the banks of the stream transformed himself into Kçùõa. As ordered by Kçùõa Nàrada again dived with the whole of his body in the water when the hand also turned into that of a man. The mango held in the hand turned into an excellent Vãõà. And Kçùõa told Nàrada: "The èùi who lived with you as your husband and who is no more is Kàlapuruùa, and the sixty children are years Prabhava, Vibhava etc.
     Kçùõa and Nàrada then returned to Dvàrakà. (Bhàgavata. 7th Skandha).
     5) %<Nàrada met the woman called Bhakti.>% When Kalikàla held the earth in its grips Nàrada, on a particular occasion, went round the world viewing the evils of Kali, and he saw a young woman immersed in grief sitting on the banks of the Yamunà, the sports field of Kçùõa. On both sides of her two old men were breathing in an unconscious state, and the woman, weeping was trying to restore them to consciousness. Many other women were fanning the unconscious men and trying to comfort the woman. Nàrada approached the young woman when she spoke to him as follows: 'Oh! great sage, please put an end to my grief, because your words will remove all grief. I am called Bhakti and these two old men are my sons, one of whom is known as J¤àna (knowledge) and the other Vairàgya (renunciation), and they have become old due to the impact of time. The others found here are sacred rivers, who have come to serve me. But, the service of nobody will do me good.
     I was born in the Dràvióa region, grew up in Karõàñaka, lived here and there in Mahàràùñra and became old at Gujarat whereat, atheists due to the evil of Kali inflicted wounds on me for a long time so that I became very weak. I did then go with my sons to the worshipful Vçndàvana where I regained my old form and became a young woman in the shape of a ghost. My children suffer here in an unconscious state and I have to leave this for another place. I am so very sad that my sons have become old. Why did I become a young woman when my sons were old people? We three were touring together, and how then did this difference arise with regard to us? Is it not the proper thing for the mother to be older, and her children younger? You will please explain the reason for all these."
     Nàrada read out the Vedas and the Vedàïgas to her, to no purpose. Then Sanaka, Sanandana, Sanatkumàra, Sanatsujàta and others (all of them the mental offsprings of Brahmà and gifted with eternal youth) asked Nàrada to read out Bhàgavata to the sons of Bhakti. Nàrada did so, and they became immediately young. (Padma Puràõa, Uttarakhaõóa).
     6) %<Tested ørã Kçùõa.>% Kçùõa was living in Dvàrakà with his 16008 wives. Nàrada once wanted to know how Kçùõa managed to maintain so many wives without any difficulty or quarrels among them. To test it he first went to the palace of Rukmiõã where both Kçùõa and herself welcomed and treated him duly. Nàrada next visited Satyabhàmà's house where also Kçùõa and herself welcomed and treated him well. In the houses of all the 16008 wives of Kçùõa, Nàrada had the same experience as above. He was wonder-struck at the divine powers of Kçùõa and returned home praising Kçùõa (Bhàgavata, 10th Skandha).
     7) %<Mahàviùõu put down Nàrada's haughtiness.>% Nàrada had been very proud about his greatness as a musician. Viùõu decided to put an end to this conceit of Nàrada for which purpose he took Nàrada to a forest. There they saw many women, whose limbs had been cut, crying on account of insufferable pain. Mahàviùõu asked the women who they were and why their limbs were cut. They answered Viùõu that they were Ràgiõãs, the presiding deities over the various tunes and that they were reduced to their present plight by the totally erroneous singing of the tunes by Nàrada.
     Nàrada hung his head down in shame at the above answer of the women and he was cured of his conceit. (Adbhuta Ràmàyaõa).
     8) %<Hanåmàn shamed Nàrada.>% Nàrada once met Hanåmàn, who sang a song for him. Enjoying the music Nàrada placed his Vãõà on a rock which had been melted by the song of Hanåmàn, and Nàrada's Vãõà sank into the melted rock. When the singing by Hanåmàn was over, the rock, as of old, became hard again and the Vãõà got stuck up with it. Hanåmàn asked Nàrada to melt the rock again with a song of his and take away his Vãõà. Nàrada sang and sang, all to no purpose. The rock did not melt again. Then Hanåmàn sang a song and the rock melted. After praising Hanåmàn Nàrada left the place ashamed. (Adbhuta Ràmàyaõa).
     9) %<ørã Kçùõa instructed Nàrada about Màyà.>% Nàrada once requested Kçùõa to teach him about Màyà (illusion) and Kçùõa told him that he would be taught sometime later. Afterwards, one day while Nàrada was walking about, it began to rain and he took shelter from the rain in a hut near at hand. There was a beautiful young woman in the hut and Nàrada fell in love with her. Nàrada lived with her for many years and a number of children were born to them. But, a flood washed the mother and children off into the sea, and Nàrada was grief-stricken. Then Kçùõa appeared there and asked Nàrada whether he loved Màyà. Nàrada confessed that he understood Màyà very well and requested Kçùõa to save him from attachments on account of Màyà.
     10) %<Nàrada and Sanatkumàra.>% Once Nàrada went to Sanatkumàra and requested him to instruct him in spiritual wisdom telling the latter that he had already learnt the Vedas and all other scriptures and arts. Sanatkumàra accordingly taught him about the perfect nature, without either beginning or end, of supreme bliss. He taught Nàrada thus: "Everything is God. God exists in all animate and inanimate objects, and God is superior to everything." (Chàndogyopaniùad).
     11) %<Other information about Nàrada.>%
     (1) Once Brahmà advised him sixteen names which would wash off all the evils of Kali, i.e. Hare Ràma Hare Ràma Ràma Ràma Hare Hare, Hare Kçùõa Hare Kçùõa Kçùõa Kçùõa Hare Hare. (Kalisantaraõopaniùad).
     (2) It was Nàrada who gave the impetus to Vàlmãki for the composition of Ràmàyaõa. Once Vàlmãki asked Nàrada, who had returned after a tour of the three worlds, who the greatest of men was. Nàrada replied 'ørã Ràma' and related to Vàlmãki a brief history of Ràma. Nàrada departed from there and Vàlmãki went to the banks of the river Tamasà. It was there that Vàlmãki, at the sight of a hunter shooting down one of the Krau¤ca birds, sang the famous verse 'Màniùàda' etc. (See under Vàlmãki).
     (3) Nàrada once went to Veda Vyàsa, who was very unhappy because he had no children. Questioned by Vyàsa as to the means to have a son Nàrada advised him to worship Parà÷akti (the supreme power). Accordingly Vyàsa worshipped Parà÷akti at Kailàsa and was gifted with the son øuka. (Devã Bhàgavata, 1st Skandha),
     (4) When once Nàrada came to Vaikuõñha playing on his Vãõà Lakùmãdevã went bashfully into the inner apartment. In fact, she felt some love towards Nàrada who asked Viùõu for the reason thereof. Viùõu replied that none existed who had absolutely conquered Màyà (illusion) and that Lakùmãdevã felt love towards Nàrada for a few moments because of the influence of Màyà. (Devã Bhàgavata, 6th Skandha).
     (5) Once Agastya kicked down mount Vindhya and Nàrada had also a small share in it. Vindhya had risen above the path of the sun as Nàrada told him querulously that the Sun was circling Mahàmeru and was ignoring Vindhya. (Devã Bhàgavata, 10th Skandha).
     (6) Nàrada once went to Pàtàlaloka and returned after having been duly treated as guest by Prahlàda. (Brahma Puràõa, Chapter 23).
     (7) Nàrada once cursed Nalakåbara and Maõigrãva (sons of Kubera) and turned them into two trees. They regained their former form on being touched by the mortar drawn by Kçùõa as a boy. (See under Nalakåbara).
     (8) It was Nàrada who told Kaüsa that ørã Kçùõa was in Ambàói. He also told Kaüsa about his previous history. (Bhàgavata, 10th Skandha).
     (9) Vçkàsura once asked Nàrada who amongst the Trimårtis used to be pleased most easily and Nàrada mentioned øiva. It was therefore that the asura performed penance to øiva and pleased him. (Bhàgavata, 10th Skandha).
     (10) The following story occurs in the Vàyu Puràõa as to how Nàrada's Vãõà became the musical instrument of the world. Once Nàrada was in Indra's court when the latter asked Urva÷ã to give a dance performance. She did so and in the course of the dance saw Jayanta, son of Indra seated before her. She was swept over by a passion towards Jayanta as a result of which some mistakes were made by her in dancing. Nàrada, who was playing his Vãõà called Mahatã, also committed some mistakes. Nàrada did so to attract the attention of the audience to Urva÷ã's mistakes. Noticing the mistake Agastya, who too was present on the occasion, cursed Urva÷ã to become a bamboo. He cursed that Nàrada's Vãõà should become the Vãõà of the world (Vàyu Puràõa).
     (11) Nàrada's curse was also one of the causes for Ràvaõa's death. Ràvaõa once requested Nàrada to explain to him the meaning of 'Om', and when Nàrada refused to oblige him he threatened to cut Nàrada's tongue. Nàrada in return cursed that the ten heads of Ràvaõa would be cut. (Kamba Ràmàyaõa, Yuddha Kàõóa).
     (12) During one Kalpa, Nàrada was born as a Devagandharva as the son of Ka÷yapa by his wife Muni. (âdi Parva, Chapter 1 and Svargàrohaõa Parva, Chapter 5).
     (13) On one occasion Nàrada recited Mahàbhàrata which included three lakhs of ÷lokas. (Mahàbhàrata, âdi Parva, Chapter 1; Svargàrohaõa Parva, Chapter 5).
     (14) Since he imparted Sàïkhya wisdom to the sons of Dakùa they renounced the world and departed for different places. (âdi Parva, Chapter 75, Verse 7).
     (15) He was present at the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 57).
     (16) He also was present in the company of Devas and women, who attended Pà¤càlã's Svayaüvara. (âdi Parva, Chapter 186, Verse 7).
     (17) After Pà¤càlã's Syayaüvara he once went to the Pàõóavas at Indraprastha and advised the five brothers not to quarrel over Pà¤càlã. It was he, who told them the story of the Sundopasundas. He also arranged that Pà¤càlã should live by turns of one year each with each of the five Pàõóava brothers. (âdi Parva, Chapter 207, Verse 9).
     (18) It was he who consoled and sent the apsaras called Vargà, who was in the grip of a curse, to the south. (See under Vargà).
     (19) In the form of a catechism he gave advice on various topics to Dharmaputra. (Sabhà Parva, Chapter 5).
     (20) When proposals for building a palace at Indraprastha for the Pàõóavas were under discussion Nàrada went there and gave descriptions of the courts of Indra, Yama, Varuõa, Kubera and Brahmà. (Sabhà Parva, Chapters 5-11).
     (21) He related the story of Hari÷candra to Dharmaputra. (Sabhà Parva, Chapter 12, Verse 23).
     (22) It was he who conveyed the information to Dvàrakà that Kçùõa's grandson Aniruddha was imprisoned in the house of Bàõa. (Sabhà Parva, Chapter 38).
     (23) He bathed Yudhiùñhira's head with holy waters at the Ràjasåya Yaj¤a. (Sabhà Parva, Chapter 55, Verse 10).
     (24) He prophesied that the Kauravas would get annihilated. (Sabhà Parva, Chapter 30, Verse 33).
     (25) When Pradyumna decided to kill Sàlva it was Nàrada who saved him. (Sabhà Parva, Chapter 19, Verse 22).
     (26) Nàrada too was in the company of the Gandharvas who had gone to receive Arjuna at Indraloka.) Vana Parva, Chapter 43, Verse 14).
     (27) It was Nàrada who informed Indra about the Svayaüvara of Damayantã. (Vana Parva, Chapter 54, Verse 20).
     (28) It was he who informed Sagara that his 60,000 children had been burnt to ashes in the fire of Kapilamuni's anger. (Vana Parva, Chapter 107, Verse 33).
     (29) On another occasion he prevented Arjuna from using divine arrows. (Vana Parva, Chapter 183, Verse 18).
     (30) While the Pàõóavas were living in the Kàmyaka forest Nàrada went there and enjoyed hearing stories related by Sage Màrkaõóeya. (Vana Parva, Chapter 183, Verse 47).
     (31) Once he went to the palace of A÷vapati the father of Sàvitrã and described the good qualities and merits of Satyavàn as a result of which Sàvitrã was married to Satyavàn. (Vana Parva, Chapter 294, Verse 11).
     (32) Once in the course of a search for a suitable husband for his daughter, Màtali was taken by Nàrada to Varuõaloka and shown many wonderful sights. (Udyoga Parva, Chapter 100).
     (33) After that he took Màtali to Garuóa loka. (Udyoga Parva, Chapter 101).
     (34) At last he got Màtali's daughter married by âryaka. (Udyoga Parva, Chapter 104, Verse 1).
     (35) He related Gàlava's history to Dharmaputra. (Udyoga Parva, Chapter 106).
     (36) When fighting started between Bhãùma and Para÷uràma Nàrada tried to stop them. (See under Ambà).
     (37) He consoled Akampana who was grieving over the death of his son. (Droõa Parva, Chapter 52).
     (38) He demanded Sa¤jaya's daughter in marriage. (Droõa Parva, Chapter 52, Verse 12).
     (39) Sage Parvata cursed Nàrada and he, in turn, cursed Parvata. (Droõa Parva, Chapter 55, Verse 7).
     (40) He blessed that a son would be born to King Sa¤jaya. (Droõa Parva, Chapter 55, Verse 24).
     (41) He consoled Sa¤jaya who was sad over the absence of children by telling the story of Varuõa. (Droõa Parva, Chapter 55, Verse 26).
     (42) He spoke about the charitable nature of King Suhotra in the presence of Dharmaputra, who was feeling sad about the great war. (Droõa Parva, Chapter 56).
     (43) He extolled the charitable nature of King Paurava. (Droõa Parva, Chapter 57).
     (44) He extolled the yaj¤a conducted by emperor øibi and also his generosity. (Droõa Parva, Chapter 58).
     (45) He related the story of ørã Ràma to Yudhiùñhira. (Droõa Parva, Chapter 59).
     (46) He related the story of Bhagãratha. (Droõa Parva, Chapter 60).
     (47) He convinced Yudhiùñhira about the reasons for the prosperity of Dilãpa. (Droõa Parva, Chapter 61).
     (48) He told Yudhiùñhira the stories of Màndhàtà, Yayàti, Ambarãùa, øa÷abindu, Saha, Rantideva, Bharata, Pçthu, Para÷uràma and Sç¤jaya. (Droõa Parva, Chapters 61-70).
     (49) Nàrada too was present to see the pond created with arrows by Arjuna during the great war. (Droõa Parva, Chapter 99, Verse 61).
     (50) He lighted the lamp for the Pàõóavas during the great war. (Droõa Parva, Chapter 163, Verse 15).
     (51) He prompted Vçddhakanyà to get married. (See under Vçddhakanyà).
     (52) It was he who conveyed the news about the annihilation of the Kauravas to Balabhadraràma. (øalya Parva, Chapter 54, Verse 25).
     (53) He prevented Arjuna and A÷vatthàmà from using Brahmàstra during the great war. (Sauptika Parva, Chapter 14, Verse 11).
     (54) He informed Yudhiùñhira about the curse on Karõa. (øànti Parva, Chapter 2).
     (55) On another occasion he related to Yudhiùñhira the story of Suvarõaùñhãlã, son of Sa¤jaya. (øànti Parva, Chapter 31).
     (56) He was also present in the company of the sages who visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 45, Verse 8).
     (57) It was he who prompted Dharmaputra to question Bhãùma on topics of Dharma (righteousness) (øànti Parva, Chapter 54, Verse 3).
     (58) Once Nàrada told wind that the øàlmalã tree claimed itself to be greater than wind. The next morning wind smashed the branches and leaves of the tree. (øànti Parva, Chapter 155, Verse 9).
     (59) Once he entered into a discussion about the creation of the world with Asitadevalamuni. (øànti Parva, Chapter 275, Verse 3).
     (60) He gave advice to sage Gàlava about the means to achieve progress and prosperity. (øànti Parva, Chapter 287, Verse 12).
     (61) Once he advised sage øuka on topics of renunciation. (øànti Parva, Chapter 329).
     (62) He praised God once with two hundred names (øànti Parva, Chapter 338).
     (63) He once explained to the Apsarà woman Pa¤cacåóà the aspects and characteristics of women. (Anu÷àsana Parva, Chapter 38, Verse 6).
     (64) He related to Bhãùma the greatness of feeding people with rice. (Anu÷àsana Parva, Chapter 63, Verse 5).
     (65) He advised Marutta to appoint sage Saüvarta as his priest. (A÷vamedha Parva, Chapter 6, Verse 18).
     (66) It was he who informed Dharmaputra about the death of Dhçtaràùñra, Gàndhàrã and Kuntã in a wild fire. (â÷ramavàsika Parva, Chapter 37).
     (67) He was also present with the sages who cursed Sàmba, son of Kçùõa, to deliver an iron rod. (Mausala Parva, Chapter 1).
     (68) Synonyms for Nàrada: Devarùi, Parameùñhija. Pàrameùñhi, Parameùñhiputra, Surarùi etc.

#<NâRADA II># One of the Brahmavàdã sons of Vi÷vàmitra (Anu÷àsana Parva, Chapter 4, Verse 53).

#<NâRADâGAMANAPARVA># A sub parva of â÷ramavàsikaparva, Chapters 37-39.

@<[Page 531a]>@

#<NâRADä># One of the Brahmavàdã sons of Vi÷vàmitra. (Anu÷àsana Parva, Chapter 4, Verse 59).

#<NâRADäYAPURâöA># One of the eighteen Puràõas. (See under Puràõas).

#<NARAKA I># (NARAKâSURA). A valiant Asura.
     1) %<Birth.>% Once the Asura Hiraõyàkùa was amusing himself by wading through the ocean and beating at the waves with his club. Varuõa, the god of water, was alarmed at this and ran to Mahàviùõu and told him every thing. Hearing this Mahàviùõu got up to kill Hiraõyàkùa. Hiraõyàkùa who had assumed the form of a Boar carried the earth on his tusks and ran to Pàtàla. As the goddess earth had come into contact with the tusks of Hiraõyàkùa she became pregnant and gave birth to an asura infant of immense might and power. That infant was Narakàsura.
     Taking the infant born from impurity the sad goddess Earth went to Mahàviùõu and requested him to save the child somehow. Mahàviùõu pitied him and gave him Nàràyaõàstra (Nàràyaõa's weapon) and said: "Naraka! So long as this weapon is with you, nobody but me could kill you." Saying this he disappeared. (Bhàgavata, Skandha 10).
     2) %<Administration.>% Narakàsura made Pràgjyotiùa his capital and ruled over the asuras as their emperor for a long time, all the while terrifying the Devas. Once this asura raped Ka÷erå the daughter of Tvaùñà. He brought sixteen thousand and one hundred maidens from the women of the earth and the world of gods. He made them captives at Audaka on the top of the mountain Maõiparvata. He appointed four mighty and fearful asuras: Hayagrãva, Nisunda, Pa¤canada and Mura as gate-keepers of Pràgjyotiùa. As they stood blocking the way up to Devayàna, nobody dared to enter Pràgjyotiùa. The ten sons of Narakàsura guarded the harem. At the boundary of the country Muràsura had tied six thousand ropes with a sword at the end of each. So enemies dared not come near the boundary. When Sugrãva gave instructions to the monkeys who were sent in search of Sãtà, about the route they were to follow, he had mentioned about the city of Pràgjyotiùa. Mention is made in Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 42 that Sugrãva had given them special instructions to search for Sãtà in Pràgjyotiùa. (M.B. Viùõu Parva, Chapter 63).
     3) %<Previous birth of Naraka.>% Long ago a king who was the father of Sixteen thousand daughters, ruled over a country. While the father and daughters were sitting in the palace Mahàviùõu came there as a hermit. The sixteen thousand damsels gathered round the hermit. Their father got angry and cursed them. The daughters shed tears and entreated their father for liberation from the curse. He gave them remission and said that in the next birth they would become wives of Mahàviùõu.
     Another version of this story says that the damsels had requested Brahmà for liberation from the curse according to the advice of the hermit Nàrada, and that Brahmà had given them liberation from the curse. In some versions it is stated that Nàrada himself gave them liberation from the curse.
     It was this King, who was the father of the sixteen thousand damsels, who took birth again as Narakàsura. Those sixteen thousand damels who had been born as princesses in different places were taken captives by Narakàsura and were kept in Audaka. (Bhàgavata, Skandha 10).
     4) %<Death.>% Narakàsura who had been causing devastation and terror in the three worlds entered the world of the gods once. The gods were not able to withstand the fury of Naraka, who carried away the ear-rings of Aditi, the mother of Indra, and the large white royal umbrella of Indra to Pràgjyotiùa. Indra went to Dvàrakà and told ørã Kçùõa of the molestations he had received at the hands of Narakàsura. ørã Kçùõa rode on his Garuóa with his wife Satyabhàmà to Pràgjyotiùa. They flew over the city round and understood the lay-out of the city, and the precautions taken by Narakàsura. The battle began after this reconnaissance. ørã Kçùõa, Satyabhàmà and Garuóa fought with the asuras. The might asuras such as Mura, Tàmra, Antarãkùa, øravaõa, Vasu, Vibhàvasu, Nabhasvàn, Aruõa and others were killed. At last Narakàsura himself entered the battlefield. A fierce battle ensued in which Naraka was killed. The divine weapon Nàràyaõàstra of Naraka was given to his son Bhagadatta. After the battle ørã Kçùõa and Satyabhàmà went to the world of the gods and returned the ear-rings to Aditi and the umbrella to Indra. (Bhàgavata, Skandha 10).

#<NARAKA II># Mention is made about another Narakàsura who was born to Prajàpati Ka÷yapa by his wife Danu, in Mahàbhàrata, âdi Parva, Chapter 65, Stanza 28. Once Indra defeated this Narakàsura. It is seen in Mahàbhàrata, Sabhà Parva, Chapter 9 that this asura after his death, stayed in the palace of Varuõa worshipping him.

#<NARAKA III># Bhagadatta the son of Narakàsura ruled over the part of Pàtàla called Naraka, and being the ruler of Naraka, Bhagadatta seems to have been known by the name of Naraka also.

#<NARAKA># IV. See under Kàla I.

#<NARANâRâYAöAS># Two hermits Nara and Nàràyaõa. These two hermits had spent many thousands of years in Badaryà÷rama doing penance. Arjuna was the rebirth of Nara and ørã Kçùõa was the rebirth of Nàràyaõa. (For detailed story see under Nara and Nàràyaõa).

#<NARâNTAKA I># A captain of the army of Ràvaõa. It is stated in Agni Puràõa, Chapter 10, that the captains of Ràvaõa, viz., Kumbha, Nikumbha, Makaràkùa, Mahodara, Mahàpàr÷va, Matta, Unmatta, Praghàsa, Bhàsakarõa, Viråpàkùa, Devàntaka, Naràntaka, Tri÷iras, Atikàya and other Ràkùasas fought on the side of Ràvaõa against ørã Ràma and that all of them were killed.
     Of these Devàntaka and Naràntaka were mighty and valiant warriors. Aïgada killed Naràntaka after a fierce battle. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Chapter 69).

#<NARâNTAKA II># Son of Rudraketu, an asura. This asura terrorized the three worlds by his wicked and cruel deeds. When the wickedness and cruelty of this asura became unbearable Gaõapati incarnated in the house of Ka÷yapa to protect the three worlds. Knowing this Naràntaka resorted to various means to kill Gaõapati. But his attempts were futile. Finally he was killed by Gaõapati. (Gaõe÷a Puràõa).

#<NARARâúòRA># A kingdom of ancient India. In Mahàbhàrata, Sabhà Parva, Chapter 31, Stanza 6, it is mentioned that Sahadeva one of the Pàõóavas, conquered this country.

#<NARASIýHA># See under Avatàra.

@<[Page 532a]>@

#<NARAVâHANA># A Kùatriya King who had obtained remission of the sin of Brahmahatyà (slaughter of Brahmin) by taking the fast of Vai÷àkhavrata.
     This man who was a Kùatriya of Pà¤càla once happened to kill a Brahmin with an arrow. To get remission of this sin, he discarded his Sacred thread, mark on the forehead and forelock and had been wandering here and there when he met a Brahmin named Muni÷armà. Naravàhana told him his story. This Bràhmaõa who was a lover of God advised him regarding the importance of the Vai÷àkha fast. By taking this fast the King obtained remission of sin. (Padma Puràõa, Chapter 88).

#<NARAVâHANADATTA># A famous Vidyàdhara. Udayana the King of Vatsa had been spending his time in play and pleasure with his wives Padmàvatã and Vàsavadattà, when once Nàrada appeared before them. The king greeted the hermit and showed hospitality. The King and the queens were childless. Nàrada told them: "Hear, oh King. Your wife Vàsavadattà is the incarnation of Ratidevã blessed by øiva. The son born to her would become the emperor of the Vidyàdharas. Not long after this Vàsavadattà conceived and gave birth to a radiant son. He was named Naravàhana-datta. At this time Kaliïgasenà, who had been transformed into a woman by the curse of Indra, gave birth to an extra-ordinarily beautiful girl. (For detailed story see under Kaliïgasenà). That child was named Madanama¤cukà. Even in infancy she was surrounded by a halo of unearthly beauty. Hearing of this child, Vàsavadattà brought Kaliïgasenà and tbe infant to the palace. To the wonder of everybody, the infants looked at each other and they were not satisfied how soever long they looked at each other. The king and his wives understood this perfectly well and at the proper time their marriage was conducted.
     Naravàhanadatta was anointed as the Heir-apparent. Once he was playing in the garden in the spring season, with his ministers Gomukha and others, when the most beautiful Ratnaprabhà came there. (See under Ratnaprabhà).
     Once Naravàhanadatta went for hunting with his minister Gomukha and retinue. Somehow or other he was separated from Gomukha and army in the deep forest. Then he heard a divine song and sound of a heavenly lyre. He went in the direction from which the music came. and reached a øaivite temple. Getting in, he saw an excessively beautiful damsel standing in the midst of her attendants and companions singing and playing on a lute, in praise of øiva. At this time a grown-up Vidyàdhara woman came down from the sky and getting near the damsel, gave her to Naravàhanadatta. The name of the Vidyàdhara damsel was Alaïkàravatã. (For other details see under Alaïkàravatã).
     As Naravàhanadatta was spending his days, enjoying the pleasing company of his wife Alaïkàravatã, once he went for hunting, with his army. Being very tired they went in search of water, and entered a thick forest. There they saw a lake full of golden lotus flowers and four men plucking flowers. Naravàhanadatta approached them. They said that they had been plucking flowers to worship Viùõu. Naravàhana followed them to the presence of Viùõu. Mahàviùõu was greatly pleased at Naravàhanadatta who was standing with folded hands singing praises of Viùõu in intense devotion and blessed him to become the emperor of the Vidyàdharas. (Kathàsaritsàgara).

#<NâRâYAöA># One of the two èùis famous as Naranàràyaõas.
     1) %<Birth.>% Dharma, son of Brahmà was Nàràyaõa's father. Dharma married ten daughters of Dakùa, and four sons, i.e. Hari, Kçùõa, Nara and Nàràyaõa were born to him of them. Of the four, Nara and Nàràyaõa were inseparable sannyàsins. In the holy Badarikà÷rama on the slopes of the Himàlayas they did tapas to please Brahmà for a thousand years.
     2) %<Nàràyaõa's tapas.>% The whole world was, so to say, burnt by the intense tapas of Naranàràyaõas. Indra was alarmed. Believing that their tapas was for the attainment of Indrahood and fearing his own displacement Indra went to Badarikà÷rama mounted on Airàvata to break their tapas, and told them thus: "Oh ascetics, who shine like the rising sun, I am pleased with your tapas. You may choose any boon you like."
     The Naranàràyaõas did not even recognise the thunderlike voice of Indra; nor did they answer him. This increased Indra's alarm, and he decided to disturb them with Màyà, productive of fear, desire etc. and thus break their tapas. Indra began threatening them with cruel animals created by him like wild cat, leopard tiger, lion, elephant etc. and also with aberrations created in nature like storm, rain, wild fire etc. But, none of the above affected or moved them in the least. After all, why should they be moved? You would threaten only those who are subject to desires, love of comfort, any particular object in life or likes and dislikes. Since Naranàràyaõas had none of the above, Indra's attempts to threaten them failed. Thus disappointed he returned to Svargaloka and after thinking for a long time he called Kàmadeva to him and spoke as follows:-"You should go, along with Rati and the spring, to Badarikà÷rama. Also take with you any number of apsarà women you want. You will find Naranàràyaõas at the à÷rama performing tapas and will weaken them from their resolution by using your arrows (erotic shafts) and tempt them into erotic life. I am also deputing apsarà women like Rambhà to help you."
     Kàmadeva accordingly started for Badarikà÷rama accompanied by all the apsarà women. When they reached the place spring season had set in there.
     Varieties of beetles flew about from flower to flower humming. Trees like the mango and Palà÷a were thick with flowers. Creepers (Comparable to young women) entwined and embraced trees (lovers), the former carrying puùpas (flowers, in the case of young women, coming of age). A fragrant breeze swept the whole region. In this erotic background Kàma and Rati, with their five arrows and accompanied by celestial women came to the à÷rama, and there they began singing and dancing. The erotic flow enchanted the soul of Naranàràyaõas. Nàràyaõarùi awoke from his tapas and whispered something in the ears of Nara. By now Kàmadeva had entered the presence of Naranàràyaõas accompanied by the reputed beauties of Svarloka like Menakà, Rambhà, Tilottamà, Suke÷inã, Manoramà, Mahe÷varã, Puùpagandhà, Pramadvarà, Ghçtàcã, Candraprabhà, Somaprabhà, Vidyunmàlà, Ambujàkùã and Kà¤canamàlà. These beauties were accompanied by 10080 of their beautiful attendants. Naranàràyaõas were wonder-struck to see this army of Kàma. All those great beauties stood before Naranàràyaõas in salutation. Some of them began to sing, others to dance and yet others to take up the tunes. Nàrayaõarùi could easily divine the reason for the show. He thought to himself thus--
     "None but Devendra could have sent all these people here, and his object must be to hinder our tapas. But I shall prove to Indra that all these mean nothing to me. Let Devendra understand that I can create more beautiful ladies than these women of his here and that I am not in the least attracted by any of them here."
     Thinking thus Nàràyaõa beat gently on his thigh and immediately arose therefrom an exceptionally beautiful woman. Since that woman, the most beautiful in all the three worlds, was created from the æru (thigh) of Nàràyaõa she came to be known as Urva÷ã. Others were wonder-struck by this new creation. He created some other beauties also, and an equal number of other women to serve them. All of them stood before him in humble salutation.
     The celestial women almost fainted with fear. In repentance they begged the munis pardon for their mistake. The munis were kindly disposed towards them. They told them that they (munis) cherished no animosity towards them, but in fact were pleased with them, and they further asked them (celestial women) to choose their boons. The munis also asked them to take Urva֋ to Devaloka as a present from them to Indra. Let the Devas prosper.
     Having heard Nara speak like this the celestial women returned in great humility to Devaloka with Urva÷ã and the other women. (Devã Bhàgavata, 4th Skandha).
     3) %<Other information.>%
     (i) Nara and Nàràyaõa were two incarnations of Mahàviùõu. (øànti Parva, Chapter 384)
     (ii) A dark hair of Nàràyaõarùi was born as Kçùõa and a white one as Balabhadraràma. (âdi Parva, Chapter 196, Verse 32).
     (iii) He was a star member in Brahmà's assembly. (Sabhà Parva, Chapter 11, verse 52)
     (iv) Once he appeared before Màndhàtà in the guise of Indra. (øànti Parva, Chapter 64, Verse 14).
     (v) He once fought with øiva and won. (øànti Parva, Chapter 382, Verse 110)
     For complete details about Nàràyaõarùi see under Nara Arjuna and Kçùõa)

#<NâRâYAöâøRAMA># A holy place. (Vana Parva, Chapter 29, Verse 6)

#<NâRâYAöASTHâNA># (øâLAGRâMATäRTHA). A sacred place where Mahàviùõu is always present. Brahmà, Devas, Sannyàsins, âdityas, Vasus. and Rudras are also ever present here in the service of Viùõu. Viùõu is called. øàlagràma as he is being thus worshipped at øàlagràma. Those who visit the place will enjoy the fruits of A÷vamedha yaj¤a and ascend to Vaikuõñha. (Vana Parva, Chapter 84, Verse 115).

#<NâRâYAöâSTRAMOKúAPARVA># A sub parva of Droõa Parva comprising of Chapters 193-220.

#<NâRâYAöAVARMAMANTRA># Imparted by Vi÷varåpa, son of Tvaùñà, to Indra, this mantra is competent to destroy enemies. He who dasires to chant this mantra should do so silently after having first washed his hands and feet and holding Ku÷a grass in his hands with face turned towards the north. The mantra is to be chanted when some danger is imminent.

#<NâRä># A daughter of Meru. She and her sisters were married by the following sons of Agnãdhra, i.e. Nàbhi, Kimpuruùa, Hari, Ilàvçta, Ramyaka, Hiraõmaya, Kuru, Bhadrà÷va and Ketumàla. (Bhàgavata, 5th Skandha).

#<NARIúYANTA I># Son of Vaivasvata Manu. He was a brother of Ikùvàku. (Bhàgavata, Skandha 8).

#<NARIúYANTA II># A King who was the son of Marutta. Indrasenà was his wife; Dama was his son. While Nariùyanta was leading the life of a house-holder in the forest, Vapuùmàn killed him. Indrasenà jumped into the funeral pyre of her husband and died. (Màrkaõóeya Puràõa).

#<NâRäTäRTHA># Common name for the five tãrthas, i.e. Agastya tãrtha, Saubhadratãrtha, Paulomatãrtha, Kàrandhamatãrtha and Bharadvàjatãrtha. Once Arjuna bathed in Bharadvàjatãrtha. The Apsarà women called Vargàs were living in the five tãrthas in the form of crocodiles as the result of a curse. With the arrival of Arjuna there, the crocodiles resumed their previous forms as Apsarà women and returned to Devaloka. (For the curse etc. see under Vargà).

#<NARMADâ I># A famous holy river of South India. This river which springs from Amarakaõñaka flows through the valley called Khambhàta and falls into the ocean.
     1) %<Birth.>% This river which is considered to be a holy river was the rebirth of Tapatã the daughter of the Sun. (To know how Tapatã was reborn as Narmadà, see under Tapatã).
     2) %<The divine nature of the river Narmadà.>% Mention is made in most of the Puràõas about the river Narmadà which is one of the holy rivers of Bhàrata. Once Nàrada said to Yudhiùñhira about the river Narmadà as follows: "Gaïgà has more divinity in Kanakhala and Sarasvatã has more divinity in Kurukùetra. But Narmadà is a holy river everywhere, whether in the villages or in the forests. Sarasvatã purifies us in three days and Gaïgà in one day. But the moment we see Narmadà we are purified."
     The river Narmadà, the former half of which embraces the mountain Amarakaõñaka in the country of Kaliïga, is the purest of rivers in the three worlds. The devas, asuras, Gandharvas and hermits bathe in the river and attain eternal bliss. He who controls his organs of senses and takes fast for one night and bathes in this river would be prosperous for hundred generations. This great river is hundred yojanas long and two yojanas wide. There are sixty crores and sixty thousand holy ghats in this river around the mountain Amarakaõñaka. Anybody who dies by fire, by drowning or by fast on this mountain Amarakaõñaka, will never have rebirth. (Padma Puràõa, Chapter 13).
     3) %<Mahàbhàrata and Narmadà.>% Throughout Mahàbhàrata mention is made about Narmadà. Important of them are given below:
     (i) Goddess Narmadà stays in the palace of Varuõa worshipping him. (M.B. Sabhà Parva, Chapter 9, Stanza 18).
     (ii) While leading forest life Dharmaputra with his brothers visited Narmadàdevã. (M.B. Vana Parva, Chapter 121, Stanza 16).
     (iii) Indra and the A÷vinãdevas once drank Soma sitting on the mountain Vaióårya on the banks of the Narmadà. (M.B. Vana Parva, Chapter 121, Stanza 19).
     (iv) Narmadà is the origin of Agni (fire). (M.B. Vana Parva, Chapter 222, Stanza 21).
     (v) A king named Duryodhana, who ruled over the city called Màhiùmatã on the banks of the Narmadà once married Devã Narmadà. A daughter named Sudar÷anà was born to them. She was extremely beautiful. (M.B. Anu÷àsana Parva, Chapter 2, Stanza 18).
     (vi) He who observes fast for two weeks bathing in the waters of Narmadà will be born as a prince in the next birth. (M.B. Anu÷àsana Parva, Chapter 25, Stanza 50).
     (vii) Once Narmadà took Purukutsa, the son of Màndhàtà, as her husband. (M.B. â÷ramavàsika Parva, Chapter 20, Stanza 12). For the importance of Narmadà, see under Pramohinã).

#<NARMADâ II># See under Puùpotkañà.

#<NARMADA III># Wife of Purukutsa, the son of Màndhàtà. (Viùõu Puràõa).

#<NARYA># A King of the age of ègveda. It is mentioned in ègveda, Maõóala I, Anuvàka 10, Såkta 54, that Devendra had rescued the Kings Narya, Turvasu and Yadu.

#<NâSATYA># One of the A÷vinãkumàras. (Mahàbhàrata, øànti Parva, Chapter 208, Verse 17).

#<NAøäKA># The grandson of Lomapàda. (Bhàgavata, Skandha 9).

#<NâòAKEYA># A particular region in ancient India. (Sabhà Parva, Chapter 38).

#<NâòOòINâòAKA># A kind of dramatic performance in ancient Kerala. (See Tirayàññam).

#<NâòOòIPPâòòU># (FOLK-SONGS). Every literature has a section known as nàñoñippàññus (folk songs). In Kerala (Malayàlam) literature the period of folk songs was a golden era. Worship of devatàs, honouring heroes, entertainments, philosophy, science, caste-professions, morals, ethics etc., generally formed the themes for folk songs. There are a number of folk-songs in Malayàlam called Saïghakkali, Tãyàññu, Olappàvakkåttu, Ezhàmatu Kali, Kàõippàññu, Nàññuppàññu, Vaññippàññn, Pårakkalippàññu, Añaccuturappàññu, (Pulluvarpàññu, Nizhalkåttuppàññu, Bhadrakàlippàññu, Tirayàññu etc. All these songs are reflective of the spiritual thoughts and ideas of the masses. Also, there is a special series of folk-songs called Vañakkanpàññus (songs of the north).
     All the Vañakkanpàññus are heroic songs. They are folk-songs eulogising the heroic deeds and achievements of certain heroes and heroines of exceptional courage and prowess who flourished in olden days in north Malabar. Though there are more than four hundred such songs, only thirtyfive of them have been printed and published yet. These songs, which call for no special training or gifts for their singing or require any special knowledge in music for their appreciation, take their roots in the hearts of the common people. Almost all these songs are connected with Kalaris (schools where gymnastics are taught), Añavu (strategic feats of the duel fight), Payattu (physical training) and Aïkam (fight). Descriptions of the challenges by heroes, clashing of arms and the way how youngsters get out of danger by their intelligence and prowess are really exciting and exhilarating to read.
     Most of the heroes in the Vañakkanpàññus lived either in Kañattanàóu or its suburbs. A good majority of the songs sings the praises of two powerful families Puttåram house and Taccolimàõikkattu, the former a Tãya and the latter a Nàyar family. Taccolimàõikkattu house was at Meppa in Putuppaõam village near Vañakara in Kañattanàóu, and most of the songs relate to the great hero Otenakkuruppu of this house. Otenakkuruppu was born in 1584 A.D. and lived for thirtytwo years. Therefore, the Vañakkanpàññus may generally be placed in the 16th and 17th centuries A.D. âromalcekavar, âromaluõõi, âññummaõamel Uõõiyàrcca, Taccoli Otenan, Taccoli Candu, Pàlàññu Komappan, Bambàyi âlikutty, Putunàñan Kelu and Kalpparampil Kaõõan are the chief characters in the paññus. Especially the song about Uõõiyàrcca is thrilling. Brief notes about the heroes and their families in the pàññus are given below.
     1) %<Puttåram Vãñu. (Puttåram House).>% âromal Cekavar, âññuümaõamel Uõõiyàrcca and âromaluõõi were the star heroes of the house. Uõõiyàrcca was the sister of âromalcekavar and mother of âromaluõõi whose father was Kaõõappan. It may be understood from the song 'puttiriyaïkam' that âromalcekavar was born to Kaõõappan when he was fortytwo years old. One or two songs about âromalcekavar are extant, one about his playing a game of dice and the other about his fighting the 'puttiriyaïkam'.
     As for the game of dice, âromalcekavar went to his uncle at Mikavil Mikaccerivãññil--an expert in the game of dice--to study the art. There he spent a night with his uncle's daughter Tumpolàrcca, who became pregnant by him. Though people ridiculed her at this development âromal cekavar took her as his wife when she had delivered his child. âromal Cekavar had also another wife called Ku¤cuõõåli of âlattår house.
     With regard to the puttiriyaïkam, Aromar as the Cekavar (Sevakan, one who served) of Uõõikkonàr, once went to fight with Ariïïoñar. Candu, his father's nephew, accompanied him as his assistant. Candu hated âromar from the day the latter stood in his way of marrying Uõõiyàrca.
     Ariïïoñar brought over to his side Candu, assistant of âromar. âromar killed Ariïïoñar in combat and on his way home he slept lying on the lap of Candu weary after the combat when the treacherous Candu thrust heated handle of the lamp into a wound in the stomach of âromar, who managed to reach home only to die there.
     2) %<âññummaõamel Uõõiyàrcca.>% Uõõiyàrcca, overruling the opposition of her father-in-law and mother-in-law, one day went with her husband Ku¤juràman to witness Kåttu in the Allimalar temple. When they came to Eñavaññam market after passing Tànår market certain ruffians confronted them. The coward that he was, Ku¤juràman trembled before the ruffians, but Uõõiyàrcca routed them with her skill in combat.
     3) %<âromaluõõi.>% âromaluõõi, who as a youth heard from his mother Uõõiyàrcca the story about the treacherous killing of his uncle, âromal Cekavar, by Candu rushed to Kolattunàóu and killed the latter in combat.
     4) %<Taccoli Otenan.>% Otenan was a powerful Nàyar (Kuruppu) born in Taccoli màõikkattu house. His father was a nàyar chief well-known both as Putuppaõattuvàzunnor and Cãnaüvãññil Taïïal. His mother was Uppàññi, daughter of a woman called Teyi. He had an elder brother called Komappan and a younger sister called Uõicciruta (Uõiccira). Otenan's father begot a son (Kaõñàcceri Càppan) of Màkkaü, the maid-servant of Uppàññi. Càppan grew up to be a constant companion of Otenan. Komappan (Komakkuruppu) brother of Otenan was a peace-loving, sedate person. Otenan mastered all the tricks of Kalarippayattu at the gymnasium of Matiloor Gurukkal. Otenan had also mastered the use of the Urumi (a thin sword). He was such a master in the use of the Urumi that he could, by one sweep of it, graze the throat of a man without cutting and shedding a drop of blood. He was an expert in necromancy also. What could not be managed by the physical strength of Otenan, Càppan used to manage with his intellectual powers.
     Otenan was born on the slope of a hill at Meppa one mile east of the present Vañakara railway station. Relics and remnants of Màõikkattu family are there yet to be seen. Many songs have been composed about Otenan. One of them is his going to receive presents of cloth on Onam day from a stingy chief who, after the death of Otenan's father, had become 'Putuppaõattu Vàzhunnavar'. Another song relates to his collecting taxes from Kotumala Ku¤¤ikkaõõan on behalf of Ràjà of Koññayam. Yet another song is about his putting down the conceit and pride of Kuïki amma of Kekki house. And, another song is about his killing Kaiteki Otenan Nambiyàr. His fight with the màppilas on behalf of the Ràjà of Cirakkal forms the theme of yet another song. Another interesting song is about his making Koññakkal Ku¤¤àli Marakkàr, who was a bosom friend of his, though a philanderer put on the attires of a female and thus teaching him a good lesson in life. Another song describes the escape of Otenan, who went to see the construction of the Karimala fort, with the help of Càppan. There are also many other songs about Otenan.
     The very marriage of Otenan is an interesting story. Màteviamma of Kàvilum càttottu had a daughter named Cãru. Màteviamma went to Màõikkattu house and requested Otenan to marry her daughter Cãru. Otenan refused to oblige her. But, Cãru grew up to be very beautiful girl, and Otenan, who saw her in that state felt a great passion for her. He sent Càppan to her for a pan (betel leaves for chewing) which she also refused. At last Càppan took Otenan disguised as a blind person to Cãru's house. Cãru and Otenan got married without the knowledge of Cãru's mother, who cursed them when she knew about the marriage.
     There is another story about Otenan and Karuttaniñam (Kañattanàñu) Ku¤¤ikkanni, the only daughter of the Ràjà of Kañattanàñu. A rowdy called Kelappan of Ponnàpuram for forcibly carried her off. The Ràjà, who tried to bring back his daughter had to return wounded. Otenan came to know that Ponnàpuram fort had once been given as dowry to his family and Kelappan was in illegal and forcible occupation of it. Otenan along with Càppan went and captured the fort. He released Ku¤¤ikkanni from captivity and took Kelappan captive. The Ràjà of Kañattanàñu was very much pleased with this exploit of Otenan and married Ku¤¤ikkanni to him.
     There is also a story about Otenan fighting with the màppilas of Cirakkal. The màppilas did not honour the Ràjà of Cirakkal during one of his tours, and the Ràjà asked Otenan to put down the haughtiness of the màppilas, and he did so. Kotamala Kuïkiamma, the Ràjà Pulinàóu, Matilår Gurukkal and others are referred to in this story. Katirår Gurukkal was a very powerful enemy of Otenan. The Gurukkal one day kept his new gun leaning against a jack fruit tree, and Otenan, in derision, commented about it thus: "Who is it that has kept the spear made of earth leaning against the tree on which usually spear made of gold is kept so?" The Gurukkal, angry at the insult challenged Otenan for a combat within three months from Wednesday, the ninth of Kumbham. On the appointed day Otenan went to Gurukkal's combat field and killed him, Parintukål Emmenpaniykar and others. On his way home after the victory, Otenan remembered that he had forgotten his dagger on the platform of the peepal tree, and paying no heed to the advice of his friends he returned to the combat field and got killed there.
     5) %<Taccoli Candu.>% Candu was Otenan's nephew and was reputed for his great prowess. Màlu of Tàzhattumañham was his wife. One day she went for worship in the Omallur temple where Kaõóar Menon of Tulunàñan fort abducted her into his court. Candu was at the time, twentytwo years old. On hearing about his wife's mishap Candu, disguised as a Sannyàsin, entered the fort and fought singlehanded against Menon and his army of 400 soldiers.
     6) %<Pàlaññu Koman.>% Koman Nàyar, another nephew of Otenan, the son of Kuïkiamma of Kappullipalàññu, became famous under the name Komappan. The family feud between the Kuruppus of Toõõåràmvãtu and the Nàyars of Pàlàñu was a long-standing affair. There were seven Kuruppus during the days of Koman, and they had two sisters named Uõõicciruta and Uõõiamma. Koman felt a great passion towards Uõõiamma, who was bathing in the tank, and her brothers rushed to kill Koman. But Koman outlived all obstacles created by the seven brothers of Uõõiamma and the tale-bearing Uõicciruta because of the cleverness of the very intelligent Uõõiamma. Koman also got settled by Otenan the fortytwo items of family quarrels and married Uõõiamma.
     7) %<Bambàyi âlikkuññi.>% In the song about âdiràja it is said âlikkuññi, an expert in the science relating to elephants, was invited for help when the seventh elephant of the Ràjà escaped back into the forest. âlikkuññi hailed from Bombay. According to the song under reference âlikkuññi brought back the elephant from the forest to the Ràjà, who, greatly pleased with him, gave his daughter, Ku¤¤ikkaõõi, in marriage to him.
     8) %<Putunàñan Kelu.>% Putunàñan Candu and Kelu were brothers. Candu married a woman named Màtu. One Vaññoli Menon became Màtu's paramour by bribing her with a golden chain worth three thousand paõams, and she got her husband killed by this paramour. Candu had two dogs called Malli and Cokkan, and one of them kept guard over Candu's dead body while the other went and informed Kelu about Candu's death. Kelu in great rage, rushed to the place, saw the golden chain presented to Màtu by Menon and blinded one of her eyes.
     9) %<Kurumparampil Kaõõan.>% This tãya youth had a very chaste wife called âryà. One day when Kaõõan was away from home for tapping coconut palms for toddy Putukolottu ràjà saw âryà, and having felt a great passion for her he presented her one night four pieces of silk and a gold ring. The next day âryà dressed her husband as a brahmin with the sacred thread on, and deputed him to return to the Ràjà's wife the presents made by her husband to her (âryà). Kaõõan succeeded in his mission, but the revengeful Ràjà ordered him to be executed. âryà went to the Ràjà and after various discussions with him returned home.

#<NAUBANDHANA># A peak of the Himàlayas. The peak came to be known by this name on account of the following cause. Once upon a time Hiraõyaka÷ipu stole the Vedas and with them hid in the bottom of the ocean. Mahàviùõu incarnated himself as fish to restore the Vedas. The world then was submerged in water and the maharùis escaped in a boat attached to the horns of the Makara fish. On earth flood rose upto the peaks of the Himàlayas. The Saptarùis attached their boat to a peak of the mountain and that came to be known as Naubandhana. (nau = boat; bandha = tie). (Vana Parva, Chapter 187, Verse 50).

#<NAUKARöä># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 29).

#<NAVAGVA># The Navagvas are a group of the Aïgirases. In ègveda, mention is made about them in several places.

#<NAVAKANYAKâ(S)># An important item of Navaràtripåjà (A festival of 9 days, as observed by øakti worshippers) is the worship of virgins. The nine kinds of virgins (from two to ten years in age) thus worshipped are called Navakanyakàs (nine virgins). (See undeç Kumàrãpåjà).

#<NAVAMäVARATA># (Fast on the ninth lunar day). This is a special fast taken in the month of Tulàm (October-November) with a view to obtain 'Bhukti' (enjoyment or possession) and 'Mukti' (Beatitude). The important rite of this worship is to take fast on the ninth night of the bright lunar fortnight in the month of Tulàm and worship goddess Gaurã. This navamã is also called Gaurãnavamã. Another name of this navamã is Piùñàka navamã. This name is given because on that day Piùñam (ground rice) is eaten and the goddess is worshipped. In the bright lunar fortnight of the month of Tulàm (â÷vina), on the eighth night when the star is Målam and the Sun is in the zodiac of Kanyà if there is the touch of Navamã, it is called Aghàrdananavamã or Mahànavamã.
     Worship could be conducted on the days mentioned, by consecrating the goddess Durgà in nine temples or in one temple only. When the goddess is consecrated in nine temples they are meditated upon as nine separate beings. In such cases Goddess Durgà should be consecrated with eighteen hands and the rest of the goddesses with sixteen hands. Of the eighteen two should be holding Antimony and óamaru (a small drum shaped like an hourglass), and the remaining sixteen hands should hold weapons that the other goddesses hold. The nine goddesses to be worshipped are Rudrà, Caõóà, Pracaõóà, Caõóogrà, Caõóanàyikà, Caõóavatã and Caõóaråpà and in the middle of these eight beings the great goddess Durgà who is Ugracaõóà and the slayer of Mahiùàsura. Durgà is addressed with the spell of ten letters "Om, Durge Durgekùiõi Svàhà." Adoration, offering to ancestors and exclamation in sacrifice (Namaskàra, Svadhàkàra and Vaùañkàra) should be denoted by six words and the Aïgas (organs) beginning with heart also should be imagined. This rootspell should be repeated resting the organs such as heart etc. on the fingers. He who repeats this secret spell of goddess, will never be troubled by enemies.
     The goddess should be worshipped by meditating upon her as carrying the weapons such as Kapàla (skull), Kheñaka (shield) Ghaõñà (bell), Mirror, Tarjanã, bow, dhvaja (flag), óamaru (drum) and pà÷a (rope) in the left hands and øakti (dart) Mudgara, trident, vajra, sword, spear, conch, wheel and øalàka (antimony) in the right hands. These weapons also should specially be worshipped.
     In the worship of the goddess, a cow (sacrificial animal) should be beheaded with a sword repeating the spell Kàlã Kàlã and the blood and flesh of that cow should be offered as oblation to the goddess Påtanà uttering the spell, Kàlã Kàlã Vajre÷varã, lauhadaõóàyai namaþ." Offering to Påtanà should be made in the south west corner of the shrine of the Devã. In the same way offerings of blood and flesh should be made to the goddesses Pàparàkùasã in the North West corner, Carakã in the North East corner and Vidàrikà in the South East corner. The same form of offerings should be made to the god Mahàkau÷ika in the south East corner. The King should bathe in front of this god Mahàkau÷ika and making an image of his enemy with rice flour, should break it. Then give that rice flour as oblation to the gods Skanda and Vi÷àkha and worship the female ancestors such as Bràhmã and such others in the night. As ordained in the Vedas, the Devã should be bathed in Pa¤càmçta (milk, curds, butter, honey and water) and then worship before her, uttering the spell "Jayantãmaïgala Kàlã, Bhadrakàlã Kapàlinã, Durgà øivà Kùamà Dhàtrã Svadhà Svàhà Namostu te". (Agni Puràõa, Chapter 185).

#<NAVARATNAS I># (The nine precious Jewels). The nine precious stones are pearl, ruby, Chrysoprasus, beryl, diamond, coral, jacinth, emerald and sapphire.
     Muktà-màõikya-vaióåryà-gomeda vajra-vidrumau / Padmaràgo maratakaü nãla÷ceti yathàkramam //

#<NAVARATNAS II># Legend says that there were nine scholars who handled philosophy and arts, in the palace of the emperor Vikramàditya. These nine scholars were known by the name Navaratnas (the nine jewels). They were Dhanvantari, Kùapaõaka, Amarasiüha, øaïku, Vetàlabhañña, Ghañakarpara, Kàlidàsa, Varàhamihira and Vararuci.

#<NAVARâTRä># Navaràtripåjà (nine nights' worship) is done to goddess Durgà. Though this is observed throughout the whole of India, it is more prominent in North India than anywhere else. (To know the details regarding the origin of this worship, see under Sudar÷a, øa÷ikalà and Vijayada÷amã).
     As ordained in the Vedas, the Nine nights' worship is to be made in the seasons of spring and autumn. These two seasons are called Kàladaüùtràs (the tusks of seasons). Diseases and deaths occur in these seasons in excess, and so it is ordained that this fast and worship should be conducted in the months of Meóam (Meùa) and Tulàm.
     Vyàsa has ordered that navaràtri worship should be conducted as follows. The things necessary for the worship and oblations should be collected on the new moon day. Only clarified butter could be eaten on that day. An open temple should be erected with pillars and flag-posts in an open flat place which is pure. It will be good if the shed has a circumference of sixteen cubits. There should be sixteen pillars. The shed should be floored with the mixture of cowdung and white clay. In the middle of the shed there must be a dais having a height of one cubit and a circumference of four cubits. This is the place for the seat. The shed and the dais should be decorated.
     The throne placed on the dais must be covered with a white silk and Devã (goddess) should be consecrated on it. A calm Brahmin should read the Vedas and at that time the worship of the goddess should begin. This worship will continue for nine days. Another ritual of this 'navaràtripåjà' is the worship of virgins. (See under Kumàrãpåjà)

#<NAVAVYæHâRCANA># This is a worship conducted to prevent epidemics. In olden days Mahàviùõu advised Nàrada on the form of this worship. The form of this worship is given below:
     In the centre of the circular lotus, consecrate Vàsudeva with the first syllable of mantra (spell) 'A'. To the south of him consecrate and worship Saïkarùaõa and Pradyumna with the syllable 'â'; in the S.E. corner, Aniruddha with the syllable 'Aþ'; in the west, Nàràyaõa with the syllable 'Om'; Brahmà in the N.W. corner with the syllables 'Tatsat'; Viùõu in the North with the syllable 'Hum'; Nçsiüha with the syllable 'Kùau' and Varàha in the N.E. corner with the syllable 'bhåm'.
     Consecrate Garuóa with spells having as first syllables 'Kam', 'ñam', "sam" and '÷am' at the western entrance of the lotus figure; Pårvavaktra, with syllables 'Kham' 'cham', Vam' and hum' at the southern entrance of the lotus figure; Gadà (club), with the syllables 'Kham', 'ñham' and 'øam' at the Northern entrance; consecrate ä÷a with the syllables 'bam', 'õam', 'mam' and 'Kùam, in the North East corner. Then consecrate ørã with the syllables 'Dham', 'Dam', 'Bham' and 'Ham' on the southern side; Vanamàlã with the syllables 'Gam', 'ôam' 'Vam' and 'øam', on the northern side; ørãvatsa with the syllables 'sam', 'ham' and 'lam', to the west of Vanamàlã; and Kaustubha, with the syllables, 'cham', 'Tam' and 'yam', to the west of ørãvatsa.
     After having consecrated and worshipped persons as mentioned above, in the order of the ten member-parts of Mahàviùõu, Ananta should be consecrated below the seat of the deity and in the order of the ten member parts of Ananta, the four component parts called Mahendra and so on should be consecrated on the four directions such as east and so on, and consecrate in the same way all the decorations, flags, canopy etc. Then the three spheres of Vàyu (Air), Agni (fire) and Indu (moon) should be consecrated with the first syllables of the spells suited to each and meditating on them and worshipping them, dip the body in the meditation. Then imagine that the subtle form of the individual soul is staying in the sky. Then meditate that the individual soul is reborn by harmony with the universal soul after having been dipped and washed in the snowwhite ambrosia emanating from the moon. After that saying to yourself 'I am Viùõu himself reborn", utter the twelve-syllabled mantra or spell. Place heart, head, turban and weapon respectively on chest, head, hindpart of the lock of hair and Netra (eye) Place weapons in both hands. After this your body will become divine. This placing of the individual soul should be repeated in the same way with Deva (god) and øiva. When this worship of Viùõu is conducted in heart in imagination (without the aid of materials) it is called 'Anirmàlyapåjà, and when it is done with the aid of lotus figure etc., it is called Sanirmàlya påjà.
     At this påjà (worship) the disciple should stand with eyes tied. Then on whichever deity he places flower it should be given that name. Place it on the left side and burn gingelly, paddy and ghee in the sacrificial fire. After performing hundred and eight burnings perform another burning for the purification of the body. To each of the member-parts of the Navavyåha deities also burnt offering should be made, no less than hundred times to each. Then put the entire thing in fire as burnt offering. Then the disciples should take fast, and the disciples should offer wealth etc. to the teacher. (Agni Puràõa, Chapter 201).

#<NâVYâøRAMA># An à÷rama built by Lomapàda Maharùi. èùya÷çïga came to Lomapàda's country in a boat. Hence the name Nàvyà÷rama (See under èùya÷çïga.

#<NâYANâR># The protagonists of Southern øaivism are known as Nàyanàrs while those of Vaiùõavism are called âlvàrs.

#<NEMI># The real name of Da÷aratha. (See under Da÷aratha).

#<NEMICAKRA># A king, who once ruled Hastinàpura. Once, when Hastinàpura was washed away by floods of Yamunà Nemicakra built a new city in Kau÷àmbã. (Bhàgavata, 9th Skandha).

#<NEMIHAýSAPADA># An important place in ancient India. The place is near Akùaprapatanam in the ânarta region. It was here that Kçùõa killed Gopati and Tàlaketu.

#<NEPâLA># The kingdom of Nepal on the boundaries of the Himàlayas has been famous from Puràõic times. It is the only 'Hindu' State in the world. Karõa, during his triumphal tour, had conquered Nepal also. (Vana Parva, Chapter 254, Verse 7).

#<NIBIôA># A mountain in the Krau¤ca island. (Bhãùma Parva, Chapter 12, Verse 19).

#<NICANDRA># A Ràkùasa referred to in verse 26, Chapter 65 of âdi Parva.

#<NICITâ># A holy river of ancient India. (Bhãùma Parva, Chapter 9, Verse 18).

#<NIDâGHA># A maharùi. (For details see under èbhu)

#<NIDHRUVA># One who actually saw the Såktas. He was the son of Vatsàra èùi born in Ka÷yapa dynasty. He married Sumedhas the daughter born to Cyavana and Sukanyà; and Kuõóapàyins were their sons. (Vàyu Puràõa).

#<NIGHNA># A King of Ayodhyà and son of Anaraõya. He had two sons called Anamitra and Raghåttama. (Padma Puràõa, Sçùñi Khaõóa).

#<NIKHARVAòA># A Ràkùasa in Ràvaõa's camp. He fought with the monkey called Tàra in the Ràma-Ràvaõa war. (Vana Parva, Chapter 235, Verse 80).

#<NIKúUBHâ># An Apsarà woman about whom the following story occurs in the Brahmaparva of the Bhaviùya Puràõa. On account of the curse of Sårya, Nikùubhà, the great beauty in Svarloka, was born on earth as daughter of Sujihva a brahmin of Mihira Gotra. At the instance of her father, she used to keep the yaj¤a fire ever burning. One day the fire held in her hands abruptly burst into flames, and her unique beauty revealed in the light kindled the passion of Sårya.
     Next day Sårya went to Sujihva and told him that his daughter, Nikùubhà was carrying since he had married her. As soon as he heard Sårya's words Sujihva cursed his daughter thus: "Since the child in your womb is enveloped by fire the child born to you will be despised and rejected by people."
     Then Sårya went to Nikùubhà and told her that though her child might be despised he would be a scholar, very well-bred and eligible for the worship of Agni.
     As years passed many children were born to her by Sårya. While she was living in the øàka island Sàmba, the son of Kçùõa, deputed her sons to perform rites in the Sårya temple at Sàmbapura. Nikùubhà's sons were married to girls born in the Bhoja family.

#<NIKUMBHA I># A very mighty Ràkùasa. Son of Kumbhakarõa (Ràvaõa's brother) by his wife Vajramàlà. He had an elder brother called Kumbha.
     When Kumbha was killed in the Ràma-Ràvaõa war Nikumbha rushed to the front line and fought fiercely, and he was killed by Hanåmàn. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Canto 77).

#<NIKUMBHA II># Third son of Prahlàda. (âdi Parva, Chapter 63, Verse 19).

#<NIKUMBHA III># An asura born in the dynasty of Hiraõyaka÷ipu. Sunda and Upasunda were his sons. (âdi Parva, Chapter 208, Verse 2).

#<NIKUMBHA IV># A warrior of Subrahmaõya (øalya Parva, Chapter 45, Verse 58).

#<NIKUMBHA V># A king born in the Ikùvàku dynasty. He was the son of Harya÷va and the father of Saühità÷va (Brahmàõóa Puràõa, Chapter 1).

#<NIKUMBHA VI># Another form of Gaõapati. The following story about him in the Nikumbha state is told in Vàyu Puràõa.
     Suya÷à, wife of Divodàsa used to worship in the Nikumbha temple of Vàràõasã for the sake of a child. As the worship did not yield the desired effect, Divodàsa smashed the idol in the temple into pieces. Then Nikumbha cursed that Vàràõasã should decline. As a result of the curse the Hehayas like Tàlajaïgha and others destroyed Vàràõasã and drove Divodàsa away from there. At last the Nikumbha temple was rebuilt and Vàràõasã became prosperous again.

#<NIKUMBHILâ># A particular spot in the forest outside Laïkàpurã. (Uttara Ràmàyaõa).

#<NäLA># I. A prominent nàga born to Ka÷yapa Prajàpati of Kadrå. (âdi Parva, Chapter 35, Verse 7).

#<NäLA II>#
     1) %<General.>% A King born in the Hehaya dynasty. His was a rebirth of the asura called Krodhava÷a. Nãla was called Duryodhana also. Màhiùmatã was the capital of his kingdom. He attended the Svayaüvara of Draupadã. (âdi Parva, Chapter 67, Verse 61).
     2) %<Other Information>%
     (i) Once he fought a fierce battle with Sahadeva, but ultimately yielded to the latter at the instance of Agnideva. (See under Agni, Para 8).
     (ii) He gave his daughter Sudar÷anà in marriage to Agnideva. (See under Agni, Para 8).
     (iii) During his triumphal tour, Karõa defeated Nãla. (Vana Parva, Chapter 254, Verse 15).
     (iv) In the battle of Kurukùetra he fought on the side of the Kauravas. (Udyoga Parva, Chapter 19, Verse 23).
     (v) He was reckoned as one of the mahàrathis on the side of Duryodhana. (Udyoga Parva, Chapter 164, Verse 4).
     (vi) Sudar÷anà was a daughter born to him of his wife Narmadà. (Anu÷àsana Parva, Chapter 2).

#<NäLA III># A monkey-chief, who was a dependant of ørã Ràma. He was Agni's son. 'Nãla, son of Pàvaka (fire) shone forth like agni (fire). He stood foremost among the monkeys in the matter of effulgence, reputation and prowess'. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 17).
     This monkey-chief was also included in the set of monkeys deputed by ørã Ràma to search for Sãtà. In the Ràma-Ràvaõa war Nãla killed Pramàthã, the younger brother of the Ràkùasa called Dåùaõa. (Vana Parva, Chapter 287, Verse 27).

#<NäLA IV># A warrior who fought on the Pàõóava side. He was king of Anåpade÷a. He fought against Durjaya and A÷vatthàmà and was killed by A÷vatthàmà. (Droõa Parva, Chapter 31, Verse 25).

#<NäLA V># A famous king in nothern Pà¤càla. The Puràõas refer to sixteen famous kings of this royal dynasty from Nãla to Pçùata.

#<NäLâ># I. A daughter born to Kapi÷a of Ke÷inã. (Brahmàõóa Puràõa, Chapter 3).

#<NäLâ># II. A Gopikà. ørã Kçùõa was one day picnicking in Vçndàvana with the Gopã women, and they were proud that he was mad after them. To dispel their pride Kçùõa disappeared abruptly from their midst and sported with the woman called Nãlà. Then she also became proud that Kçùõa loved her more than the others, and she asked him to carry her on his shoulders. He stood there ready stretching his neck to carry her. But, when she stood with her legs parted to mount on Kçùõa's neck and looked for him he was missing; he had already disappeared. The Gopikàs ultimately shed their pride and then Kçùõa appeared before them. (Ceru÷÷eri's Malayàlam Epic Kçùõa Gàthà).

#<NäLAGIRI># Name of a mountain in the region called Ilàvçta of Jambå island. In Ilàvçta there are three chief mountains called Nãlagiri, øvetagiri and øçïgavàn, and in their middle three Varùas (regions) called Ramyaka, Hiraõmaya and Kuru. (Devã Bhàgavata, 8th Skandha).

#<NäLAKAöòHA DäKúITAR># A Sanskrit poet who flourished in the 17th century A.D. He was the court poet of King Tirumala-Nàyaka. He has written works in all the branches of literature. His more important works are øivalãlàrõava, Gaïgàvataraõa. Nãlakaõñhavijaya Campå, and Kalivióambana. øivalãlàrõava contains twentytwo cantos. Its theme is the sixtyfour lãlàs (Divine sports) of øiva installed at Madura. (South India) Gaïgàvataraõa is a poem in eight cantos which describes the story of Bhagãratha bringing Gaïgà down to the earth. In the first canto of Nãlakaõthavijaya, A.D. 1638-39 is referred to as the period of its composition, and this reference helps us to determine the date of the poet.

#<NäLä># Second wife of King Ajamãóha. Two sons called Duùyanta and Parameùñhã were born to the king of Nãlã. (âdi Parva, Chapter 94, Verse 32).

#<NäLINä># A wife of øuna÷÷epha. A daughter called øànti was born to him of Nãlinã. (Agni Puràõa, Chapter 278).

#<NIMEúA I># A son of Garuóa. (Udyoga Parva, Chapter 104, Verse 10).

#<NIMEúA II># See under Kàlamàna.

#<NIMI I># A famous emperor who was the son of Ikùvàku.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà--Marãci--Ka÷yapa--Vivasvàn--Vaivasvata Manu--Ikùvàku--Nimi.
     Among the sons of Ikùvàku, Daõóa, Vikukùi and Nimi became famous.
     2) %<Vasiùñha's curse.>% Emperor Nimi was very generous with his gifts. He was interested in performing yaj¤as. The feeding hall that can be seen even today near the à÷rama of Gautama Maharùi was built by emperor Nimi. The emperor, a person of ràjasic nature, decided to conduct a Yaj¤a which would take a long time to end and which required much money for gifts; and he got his father Ikùvàku's permission for it. Arrangements were made for the Yaj¤a, and èùis like Bhçgu, Aïgiras Vàmadeva, Pulastya, Pulaha and ècãka who were competent to perform yaj¤a and great scholars in the Vedas were invited for the Yaj¤a. Lastly he met his family preceptor Vasiùñha and told him thus: "Oh preceptor! I have made all arrangements for a Yaj¤a, which it is my desire should last for five hundred years. You would also come with me and see that the Yaj¤a is duly performed."
     Vasiùñha listened to Nimi's request with great attention. But, he had already been invited by Indra to conduct a Yaj¤a which would last for five hundred years, and he would be able to oblige Nimi only after that period of time. So Vasiùñha asked the emperor to postpone his proposed yaj¤a by five hundred years. Nimi returned disappointed.
     Nimi had no patience to wait for five hundred years. So he started the yaj¤a with Gautama as his preceptor. After Indra's Yaj¤a for 500 years was over, Vasiùñha came to Nimi's Yaj¤a hall. Nimi, at the time, was in the inner apartment of his palace. Though his servants went to him to tell him that his preceptor Vasiùñha had come, they waited outside his chamber as he was sleeping then. Within a few moments Vasiùñha was ablaze with anger. He raised his hands and cursed Nimi thus: "Oh! Nimi, you have insulted me, your preceptor. You disobeyed my injunction and began the Yaj¤a. Therefore, let your body be parted from the soul and fall on the ground."
     This curse of Vasiùñha alarmed the servants of Nimi so much that they roused him from sleep and told him all about the affair. Nimi hurried to Vasiùñha and prostrated at his feet. But, he did not shed his anger. This made Nimi also angry. He also raised up his hands and cursed Vasiùñha thus: "Oh muni! you who got angry without reason are worse than a Caõóàla. Therefore let your body also be parted from the soul and fall to the ground."
     Vasiùñha got alarmed at the above curse. He ran up to and submitted his grievance to Brahmà, who told him thus:--"My son, your action was really fool-hardy. Yet, I shall advise you a way out of your troubles. You dissolve your-self in the effulgence of Mitra and Varuõa and remain there permanently. After sometime you will be able to be born without being present in the womb of a woman. Then you will remember everything about your previous birth will acquire sense of righteousness and knowledge of the Vedas will become respected by all and will be omniscient.
     The soul of Vasiùñha parted from his body on account of the curse of Nimi, saluted Brahmà, went to the à÷rama of Mitràvaruõas and got mixed with their effulgence. Meanwhile Urva÷ã one day came to the à÷rama of Mitràvaruõas, who had seminal emission at her sight. The semen fell into a pot. The pot duly burst open and there emerged from it Agastya and Vasiùñha.
     Nimi returned to the Yaj¤a hall and told the munis about the curse on him of Vasiùñha. While the munis were helplessly looking on, Nimi's body got separated from the soul and fell down. The munis placed the dead body in an uncovered coffin, kept it free from putrefaction with the help of medicines and mantras and continued with the Yaj¤a. At the close of the Yaj¤a the Devas appeared and asked Nimi which did he prefer to have, a human body or body of a Deva. He preferred to have a Deva body, and accordingly ascended to Svarga along with the Devas.
     As Nimi had no sons to perform his obsequies the munis began churning the corpse repeating mantras and there arose from it an ideal person as glowing as Nimi. As he was created by 'mathana' (churning) the munis named him Mithi. Again, as he was created from a dead body he came to be known as Janaka also. Further, as he was born from the body from which the soul had departed he was called Videha also. The famous kingdom of Mithilà on the banks of the Gaïgà was founded by this Janaka.
     Janaka, the father of Sãtà, was a King born in this dynasty. To all the Kings born in this dynasty the surname 'Janaka' came to be applied. This dynasty is known as Janakavaü÷a and Videhavaü÷a after emperor Mithi. (Devã Bhàgavata, 6th Skandha).
     3) %<Other information.>%
     (i) He worships Sårya's son Yama in his court. (Sabhà Parva, Chapter 8, Verse 9).
     (ii) He gave gifts of land to brahmins. (Vana Parva, Chapter 234, Verse 26).
     (iii) He did not eat flesh. (Anuֈsana Parva, Chapter 115, Verse 65).

#<NIMI II># Son of Dattàtreyamuni of the Atri family. (Anu÷àsana Parva, Chapter 91, Verse 5).

#<NIMI III># Son of the King of Vidarbha. After giving his daughter in marriage to Agastya he attained heaven. (Anuֈsana Parva, Chapter 137, Verse 11).

#<NIMNA># A Yàdava. (Bhàgavata, 9th Skandha).

#<NIMROCI># A King born in the Yàdava dynasty. Nimroci, son of Bhoja had two brothers called Kiïkaõa and Vçùõi, (Bhàgavata, 9th Skandha).

#<NäPA I># A famous King of the Påru dynasty. A son called Brahmadatta was born to the King by his wife Kçti alias Kãrtimatã. Brahmadatta begot hundred sons like Kãrtivardhana and all of them became famous by the name Nãpas. (Bhàgavata, 9th Skandha).

#<NäPA II># An ancient kingdom in India. The King of this place participated in Yudhiùñhira's Ràjasåya. (Sabhà Parva, Chapter 51, Verse 24).

#<NäPA III># A Kùatriya dynasty. King Janamejaya belonged to this dynasty. (Udyoga Parva, Chapter 74, Verse 13).

#<NäPâTäTHI># A èùi extolled in the ègveda. He was a Såktadraùñà (one who realized the Vedic hymns).

#<NIRâMARDA># A King of arcient India. (âdi Parva, Chapter 1, Verse 237).

#<NIRâMAYA># A King of ancient India. (âdi Parva, Chapter 1, Verse 137).

@<[Page 540a]>@

#<NIRâMAYâ># A river, the water of which was very dear to the people of ancient India. (Bhãùma Parva, Chapter 9, Verse 33).

#<NIRAMITRA I># Son of Nakula. His mother was the noble lady called Kareõumatã. (Adi Parva, Chapter 95, Verse 79).

#<NIRAMITRA II># A Trigarta prince killed in the great war by Sahadeva. (Droõa Parva, Chapter 107, Verse 26).

#<NIRAVINDA># An ancient mountain. It is believed that he who bathes in the pond on this mountain will attain salvation. (Anuֈsana Parva, Chapter 137).

#<NIRMOCANA># The Palace of Muràsura. (Udyoga Parva, Chapter 48, Verse 83).

#<NIRèTI I># A Deva. The Puràõas contain the following information about him.
     (i) He is one of the Aùñadikpàlas (guards of the eight quarters). He is in charge of the south-western corner. (See under Aùñadikpàlas).
     (ii) He is one of the Ekàda÷arudras. (âdi Parva, Chapter 66, Verse 2).
     (iii) Brahmà was his grand-father and Sthàõu his father. (âdi Parva, Chapter 66, Verse 2).
     (iv) He attended the birth-day celebrations of Arjuna. (âdi Parva, Chapter 129, Verse 63).
     (v) In temples his idols are installed with sword in hand and seated on an ass. (Agni Puràõa, Chapter 51).

#<NIRèTI II># Wife of the Deva called Adharma. She had three sons called Bhaya, Mahàbhaya and Antaka. These Ràkùasas are known as Nairçtas. (âdi Parva, Chapter 66, Verse 54).

#<NIøâ># The third wife of the Agni called Bhànu. To the couple were born seven sons called Agni, Soma, Vai÷vànara, Vi÷vapati, Sannihita, Kapila and Agraõã, and a daughter called Rohiõã. (Vana Parva, Chapter 211).

#<NIúâDA I># A forest dweller. The grand sire of the niùàda tribe living in forests was one Niùàda. Those forestdwellers came to be known as niùàdas as they were the descendants of this Niùàda. The Puràõic story about the origin of Niùàda is as follows:--
     Once upon a time there lived a King called Vena. A very immoral ruler, he was hated by the people. As dharma declined in the country due to the misrule of Vena the maharùis killed him with darbha grass sanctified by mantras. Then the maharùis saw dust rising up everywhere and people told them that the poor people, in the absence of king, had turned into thieves and the dust was formed by the onrush of the thieves. To remedy the problem thus created the maharùis churned the thigh of Vena, who had died childless, for a son, and from the thigh was born a male child, dark in colour, dwarfish and with a compressed face. Sadly he asked the brahmins (maharùis) what he should do. They asked him to sit (niùãda) and hence he became Niùàda (forest-dweller). His descendants settled down on mount Vindhya and they by their sinful lives divested Vena of his sins. Vena was absolved of his sins through the Niùàdas, and thus the Niùàdas became responsible for the ending of Vena's sins. (Viùõu Puràõa, Part 1, Chapter 13).

#<NIúâDA II># A particular region in ancient India. (Bhãùma Parva, Chapter 9, Verse 51).

#<NIúâDANAREøA># A King well known in Bhàrata. He was born from aspects of the daityas, Kàlakeya and Krodhahantà. (âdi Parva, Chapter 67, Verse 50).

@<[Page 540b]>@

#<NIúADHA I># A King born in ørã Ràma's dynasty. Ku÷a was born as the son of ørã Ràma, Aditi as Ku÷a's son and Niùadha as Aditi's son. This Niùadha was the father of King Nabhas. (Bhàgavata, 9th Skandha).

#<NIúADHA II># A King of Bharata's dynasty. Niùadha was the grandson of King Puru and the fourth son of Janamejaya. A great humanitarian, Niùadha ruled the country to the satisfaction of everybody. (âdi Parva, Chapter 94, Verse 56).

#<NIúADHA III># A mountain near mount Meru. During his triumphal tour, Arjuna defeated the people of this region.

#<NIøâKARA I># A maharùi. Honoured even by the Devas he lived in his à÷rama on the heights of Mount Vindhya. One of those days Jañàyu and his elder brother Sampàti, under a bet, flew up to the Sun's sphere. In his attempt to shield Jañàyu, who flew with great speed and neared the Sun's sphere, from the scorching heat of the Sun, Sampàti's wings got burned and he fell down on the heights of Vindhya where he lay unconscious for six days.
     Ni÷àkara maharùi heard Sampàti crying and he saved the bird, which lived there for many years as the maharùi's slave. The maharùi, who could foresee things told Sampàti about ørã Ràma's incarnation which was to happen in the future. He entered Samàdhi after finally telling Sampàti that monkeys would go there then in search of Sãtà, that Sampàti would point out to them where Sãtà was and that on that day his wings would automatically reappear and his legs would become strong. Afterwards for eight thousand years Sampàti led a solitary life in the à÷rama. It was during this period that monkeys, in the course of their search for Sãtà got information about her from Sampàti. (Kamba Ràmàyaõa; Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Canto 60).

#<NIøâKARA II># A great muni, who attained Svarga after passing through many lives. His story is given below:--
     There was a great ascetic and erudite scholar in all branches of knowledge called Ko÷akàra, son of muni Mudgala. Ko÷akàra's wife was Dharmiùñhà, daughter of Vàtsyàyana. To them was born a son, an idiot and a deaf and dumb child, whom they forsook at the gates of the mother's house. At the same time an evil-minded Ràkùasa woman called øårpàkùã, who was in the habit of lifting children came there with a lean child. She replaced Dharmiùñhà's child with the lean one and returned with it to the øàlobharaparvata where her blind husband asked her what she had brought for his food. She told him about the changelling child with her when he said as follows "Return the child at once to where it was found. The child's father is a great man of knowledge and wisdom and when he hears about your action, he will curse us. So, return the child and bring the child of some one else." As soon as she heard these words of her husband she rose up in the sky in great alarm.
     Hearing the cries of the Ràkùasa child left at their gates Dharmiùñhà and her husband came out, and the child which, in its colour and shape resembled their child exactly, Ko÷akàra said thus: "Oh! Dharmiùñhà! this must be some ghost. Some one is lying here in the same form as our child to hoodwink and cheat us." Saying so he tied the child to the ground by chanting mantras with darbha grass in his hands.
     At the same time øårpàkùã came there in invisible form. She threw Dharmiùñhà's child from a distance into the courtyard. Ko÷akàra took his child. But all the attempts of the Ràkùasã to lift her child from the ground failed. The grief-stricken Ràkùasã reported the matter to her husband.
     As soon as øårpàkùã left the place the magnanimous Ko÷akàra handed over the Ràkùasa child to his wife. He brought up his own child by feeding it on cow's milk, curd, juice of sugar-cane etc. Both the children grew up to seven years of age. The Ràkùasa boy was named Divàkara and the other child Ni÷àkara. Both the children were invested with the sacred thread in due course of time. Divàkara learned the Vedas, but Ni÷àkara did not, and he was despised by all. His father pushed him into a neglected well and covered its mouth with stone.
     Ni÷àkara lived in the well for many years. The fruits of a cluster of plants in the well served as his food. Some ten years afterwards when Ni÷àkara's mother found the mouth of the well closed with a big stone she asked as to who did so, and from the well came the answer, "Mother, it was father who covered this well with that stone." Alarmed at this the mother asked who was within the well, and she was answered, "Your son, Ni÷àkara." Then she argued that her son was named Divàkara and that she had no son called Ni÷àkara. But, Ni÷àkara told her about his past life and what had happened to him during the present life, upon which the mother rolled away the stone and Ni÷àkara came out of the well and prostrated before his mother. He then went home with his mother. Questioned as to how and why these things happened by Ko÷akàra his son Ni÷àkara described his previous life as follows:--
     Father, you would please hear about the reason why I became dumb and idiotic. In my previous life I was born in a noble family, my father being called Vçùàkapi and mother Màlà. My father taught me all the øàstras and the Vedas. I became conceited over my unique learning and erudition and began doing evil acts. Conceit led to avarice, and I lost all my scholarship. I became indiscreet. Having thus become a fool, I began committing sins. I had to hang myself to death on account of my association with others' women and stealing others' money. I, therefore, fell into the Raurava hell. After a thousand years some sin remained attached to me as a result of which I was born as a tiger, and a King trapped and took me to his city When I was caged øàstras about Dharma, Artha and Kàma came up in my mind.
     One day the King went out wearing only one piece of cloth and with a club in his hands. Then his wife Ajità, a unique beauty came to me, and because of my taste in my previous life sexual desire arose in my heart. I told her about my feelings. She also felt like me. So, she unchained me and I approached her in great passion and seeing me thus the King's servants tied me to a peepal tree and thrashed me to death.
     My soul again returned to hell. After a thousand years I was born as a white ass in the house of a brahmin named Agnive÷ya, who had many wives. Then all knowledge and wisdom were reflected in my mind. My duty was to carry the brahmin women on my back. One day the brahmin's wife Vimati of Navaràùñra started for her father's home mounted on my back. Half-way home she dismounted and went to a stream to bathe. The exquisite beauty of that lady with wet clothes upset me, and I ran up to her on the stream, pushed her into the water and myself fell upon her. Then a person came and tried to tie me down. I escaped from his grips and ran southwards. While thus running the saddle slipped into my mouth and I fell down. And, within six days I died thinking about her. Thus I fell again into hell. My next birth was as a parrot. A hunter caged me in the forest and he sold me to a Vai÷ya merchant, who put me up in the women's quarters. The young women fed me on rice and fruits. One day the wife of the Vai÷ya merchant hugged me to her breast and petted me. Her touch kindled in me sexual feelings and I embraced her with my wings. In my hurry about the affair I slipped down and got crushed between the doors. Thus I fell again into hell.
     Afterwards I was born as an ox in a camp of a Caõóàla. One day he yoked me to his cart and started for the forest in it with his wife. On the way she sang a song, and mentally excited by it I looked back. At once I slipped my feet, fell down and died. Again I returned to hell.
     After another one hundred years I was born as your (Ko÷akàrad) son in this house. All facts about my previous lives linger in my memory and now I am free from evils and am a virtuous person. I am going to the forest for tapas. Let the good boy, Divàkara live here as house-holder. Ni÷àkara thus did tapas for many years and attained Vaikuõñha (Vàmana Puràõa, Chapter 91).
     There is no definite evidence in the Puràõas to establish that the Ni÷àkara, the protector of Sampàti and the Ni÷àkara mentioned above were the same person.

#<NIúAðGä># A son of Dhçtaràùñra. He was killed in the great war by Bhãmasena. (Karõa Parva, Chapter 84, Verse 4).

#<NIøAòHA I># A prince of the Vçùõi dynasty; son of Balabhadra born of Revatã. (Harivaü÷a). Ni÷añha also had participated in the utsava celebrations held at Raivata mountain by the Yàdavas. It was Ni÷añha who went to Khàõóavaprastha with the dowry of Subhadrà. He was present at the A÷vamedha and Ràjasåya of Yudhiùñhira. After death he was absorbed into the Vi÷vadevas. (âdi Parva, Chapter 328, Verse 20; Sabhà Parva, Chapter 34; A÷vamedha Parva, Chapter 66; Svargàrohaõa Parva, Chapter 5).

#<NIøAòHA II># A King of ancient India. After death he lived in the court of Yama worshipping him. (Sabhà Parva, Chapter 9, Verse 11).

#<NIøCIRâ># A river glorified in the Puràõas. It is well known in all the three worlds. A bath in the river is as good as performing an a÷vamedha yaj¤a, Those who bathe in the confluence of Ni÷cirà will attain Indraloka. (Vana Parva, Chapter 84, Verse 138).

#<NIøCYAVANA># Second son of Bçhaspati. He was sinless, pure and holy. (Vana Parva, Chapter 209).

#<NIøäTHA># A King of Dhruva's dynasty. Puùpàrõa was the son of Utkala, the son of Dhruva, and Ni÷ãtha was Puùpàrõa's son by his wife Prabhà. Ni÷ãtha had two brothers, Pradoùa and Vyåùa. (Bhàgavata, 4th Skandha).

#<NIúKA># One palam (about one-sixth of a pound) of gold. (Manusmçti, Cnapter 8).

#<NIúKèTI># An agni (fire). A son of Bçhaspati, he came to be known as Niùkçti as he redeemed (Niùkrama) people from unhappiness. (Vana Parva, Chapter 229, Verse 14).

#<NIúKUMBHA># A great asura. A dependant of the asura called Vçùaparvan, Niùkumbha, took part in many Devàsura wars. (Bhaviùya Parva, Chapter 59).

#<NIúKUòA># An ancient region in India. The people of the region were defeated once by Arjuna. (Sabhà Parva Chapter 27, Verse 29).

#<NIúKUòIKâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 12).

#<NIúòâNAKA># A prominent nàga (serpent) begot by Ka÷yapaprajàpati of his wife Kadrå. (âdi Parva, Chapter 35, Verse 9).

#<NIúòHURAKA># A very prominent King, who lived in ancient times in South India. Once he had to depend on ørãdatta, a King of North India. (See under ørãdatta).

#<NIúòHæRIKA># A nàga born in the Ka÷yapa dynasty. (Udyoga Parva, Chapter 106, Verse 12).

#<NIøUMBHA I># An asura. Two of the sons of Ka÷yapa Prajàpati by his wife. Diti became notorious fellows called øumbha and Ni÷umbha. They were born and brought up in Pàtàla. But as young men thay came to the earth and began rigorous tapas taking neither food nor drink. After ten thousand years Brahmà appeared and asked them to choose their boons. They requested for eternity, deathlessness. But, Brahmà refused to grant that boon. Then they thought of another boon, which would in effect be as goodas the first one; they wanted death to come, but to come in a manner impossible to happen. So, they requested Brahmà as follows: "We shall not meet with death at the hands of males among Devas, human beings as also by birds, animals etc. In short we should be killed only by women; we fear them not."
     Brahmà granted them such a boon and they returned to Pàtàla. They lost their head over the boon and appointed øukra as their preceptor. øukra was so pleased at this that he made øumbha sit on a golden throne and crowned him King of Daityas. Following this, lesser Kings began coming to salute the great King and pay tributes. Great daityas like the Caõóamuõóas, Dhåmralocana, Raktabãja etc., became attendants of øumbha and Ni÷umbha.
     After having established the power of the daityas thus øumbha--Ni÷um bhas gradually turned their attention towards extending the boundaries of their kingdom. The whole earth they subjugated. Then Ni÷umbha with a large army marched to Devaloka to conquer Indra. A Devàsura war started. In the fight all the Dikpàlakas were on one side and Ni÷umbha alone on the other side; the latter side was slightly defeated. Smitten by Indra's Vajràyudha Ni÷umbha fainted; his army also was broken.
     As soon as news about the defeat of his brother was reported to him, øumbha, with the remaining Dànavas hurried to Devaloka. In the battle that ensued the Devas were routed. øumbha assumed Indra-hood by force and the standard (flag) of the daityas was hoisted on the flag-staff of Sudharmà, the palace of Indra. øumbha captured Kàmadhenu, Airàvata, Uccai÷÷ravas etc. The Nandana garden and the shades of the Kalpaka tree were turned into resting places of the daityas. Fragrant flowers of the Kalpa tree adorned the hairs of daitya women. øumbha drove away Kubera and took over Alakàpurã also from him. As Yama ran away from the kingdom, Kàlapurã also came under øumbha. All the Dikpàlakas took refuge in forests and caves. Thousand years rolled by thus. By then the Devas worshipped Mahàdevã, who appeared before them. Kau÷ikã devã, born from the body of Mahàdevã stood before the Devas. As Kau÷ikã was dark in colour she came to be known as Kàlikà also. Mahàdevã, along with Kàlikà started for the capital of øumbha-Ni÷umbhas. At the capital they ascended a mountain and sat on two rocks. Mahàdevã sang such a melodious song that birds and animals lost themselves in its sweetness and stood motionless.
     The Caõóamuõóas, who were at the time passing that way were also attracted by the music. Having understood what it all meant they hurried upto øumbhàsura and gave him a description of the supreme beauty of Mahàdevã and Kàlikà. The description kindled great interest in øumbha and Ni÷umbha about the devãs and they deputed their minister Sugrãva to bring the devãs over to them. Having heard Sugrãva's mission Mahàdevã told him as follows:--"We do not have any objection to becoming the wives of your masters But, in the matter of my marriage there is a special problem. While playing with my friends as a child I had accidentally taken a vow. I was at that age a bit proud about my capabilities and strength, and the vow I took was that I would marry only someone who was stronger than I am. My friends called me a 'fool' and ridiculed me about the vow. That only hardened my stubbornness and I stand by my vow even now. Therefore, please tell øumbha first to defeat me in fighting."
     When Sugrãva carried this information to øumbha, and Ni÷umbha, they felt amused that a woman challenged them to fight. But, they had no alternative but to fight. So they deputed the mighty daitya Dhåmràkùa with an army to fight Devã, and there ensued a fierce fighting between Devã and Kàlikà on one side and the big daitya army on the other side. The whole army and finally Dhåmràkùa too was killed.
     Devã then retired from the battlefield to a place nearby and blew the conch. øumbha-Ni÷umbhas heard the sound from it, and the next moment a messenger came and told them about the fate of the army and of Dhåmràkùa. They then sent a much greater army under Caõóamuõóas against Devã. But Kàlikà devoured them all. Raktabãja, who next encountered Devã with a great force, also became food for Kàlikà. Then øumbha-Ni÷umbhas entered the battlefield and they too were killed. Devas thus victorious regained Svarga. (Devã Bhàgavata, 5th Skandha).

#<NIøUMBHA II># The Mahàbhàrata mentions another Ni÷umbha, a dependant of Narakàsura. ørã Kçùõa killed this asura who towered upto the path of the devas (devayàna) from the earth. (Sabhà Parva, Chapter 38).

#<NISUNDA># An asura killed by ørã Kçùõa. (Vana Parva, Chapter 12).

#<NITAMBHæ># A great maharùi. He too was present in the company of the munis, who visited Bhãùma on his bed of arrows. (Anu÷àsana Parva, Chapter 26, Verse 8).

@<[Page 543a]>@

#<NäTHA># A king born in the Vçùõi dynasty. (Vana Parva, Chapter 120, Verse 9).

#<NäTIGOTRA># A king born in the Bhçgu dynasty. (Bhàgavata, 9th Skandha).

#<NIVâTAKAVACA(S)># A sect of Daityas.
     1) %<Birth.>% Daityas were the off-springs of Ka÷yapaprajàpati by Diti. Two sons called Hiraõyàkùa and Hiraõyaka÷ipu and a daughter called Siühikà were born to the Prajàpati of Diti. Siühikà was married by Vipracitti and to them were born Ràhu and others who became famous as the Saiühikeyas. Hiraõyaka÷ipu had four famous sons called Anuhlàda, Hlàda, Prahlàda (the great devotee of Viùõu) and Saühlàda. (Some texts refer to them as Anuhràda, Hràda, Prahràda and Saühràda). Hlàda's son was called Hràda, Saühlàda's sons were called âyuùmàn, øibi and Bàùkala, and Prahlàda's son was called Virocana. Mahàbali was Virocana's son and Bàõa was the eldest of the hundred sons of Mahàbali.
     Four crores of asuras called Nivàtakavacas were born in the family of Prahlàda. The army of the Asuras, which routed the Devas many a time, was formed by the Nivàtakavacas and Kàlakeyas. (Agni Puràõa, Chapter 19).
     2) %<Fight against Ràvaõa.>% After securing boons from Brahmà Nivàtakavacas lived in the city of Maõimatã and they were a terror to the world. Ràvaõa longed once to defeat them and so besieged their city with his army. The two sides fought fiercely for hundreds of years. At last Brahmà intervened and conciliated them. From that day onwards the Nivàtakavacas became friends of Ràvaõa. (Uttara Ràmàyaõa).
     3) %<Annihilation.>% The Nivàtakavacas in company with the Kàlakeyas attacked Devaloka. Indra, who could not withstand the attack, sent his charioteer Màtali to Arjuna and brought him down. Most of the Nivàtakavacas and Kàlakeyas were killed in the fight by Arjuna. (See under Kàlakeya).

#<NIVâTAKAVACAYUDDHAPARVA># A sub Parva in Vana Parva of Mahàbhàrata comprising of chapters 165 to 175.

#<NIVIT># A mantra or hymn. 'Uktha and Nivit are recited after the offerings in a yàga. (ègveda, Maõóala 1. Anuvàka 14, Såkta 86).

#<NIVäTA># Brahmin's wearing upper cloth or the sacred thread on the left shoulder and under the right hand is called Upavãta; the same on the right shoulder and under the left hand is called pràcãnàvãta and the same worn as a garland around the neck is called Nivãta.

#<NIVèTI># A king of the Yayàti dynasty. (Bhàgavata, 9th Skandha).

#<NIYATâYU># Son of ørutàyu. He was killed by Arjuna in the great war. (Droõa Parva, Chapter 94, Verse 29).

#<NIYATI># A daughter called Lakùmã and two sons called Dhàtà and Vidhàtà were born to maharùi Bhçgu of his wife Khyàti. Dhatà and Vidhàtà married âyati and Niyati, daughters of Meru. A son named Pràõa was born to Vidhàtà, and this Pràõa became father of Mçkaõóu and grandfather of Màrkaõóeya. (Viùõu Puràõa, Part 1, Chapter 10).
     Niyati after her death became a Devã, and she continues to worship Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 43).

#<NIYOGA># During the Vedic period there prevailed a system or custom which permitted either the husband or the wife who had no child by his wife or her husband to procreate a child in another woman or beget children by another man. That custom, called Niyoga fell into disuse after the Vedic period. (Agni Puràõa, Chapter 256).

#<NODHAS># A muni who lived in the ègvedic period. He achieved all his desires by praising the Devas. (ègveda)

#<NèCAKúUS># A king of the Yayàti dynasty. (Bhàgavata, 9th Skandha).

#<NèGA># A king born in the dynasty of Vaivasvata Manu.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà--Marãci--Ka÷yapa--Vivasvàn--Vaivasvata Manu--Mahàbàhu--Prasandhi--Kùupa--Nçga.
     Nçga was the younger brother of Ikùvàku. From Nçga was born Sumati, from him the king called Jyotis, from Jyotis Vasu and from Vasu Pratãka.
     2) %<Nçga became chameleon.>% Nçga was an extremely righteous and generous King. Once, at Puùkara he gifted away thousands of cows to brahmins. There was a brahmin called Parvata living near Puùkara. He too was given a cow and it was after that the brahmin named Anàrata came. By then there remained no cow to be gifted. Anàrata came after Parvata had gone into the forest after leaving the cow at the pond (Puùkara). Nçga had forgotten the fact that the cow had already been gifted away to Parvata and finding it there owner-less he gave it to Anàrata, who went away with the cow very much pleased. The King and his ministers also returned to the palace.
     A very short time afterwards Parvata returned to the pond and felt very sorry to miss his cow. He searched for it here and there and at last found it at Anàrata's house. Quarrel ensued between the two, Parvata alleging that Anàrata had stolen his cow while the latter contended that it had been given to him by the King. Now, it was decided that the question should be submitted for arbitration to the King, and the contending parties went to the capital to see the King. At the palace they asked the gate-keepers to tell the King about their arrival. But, they did not tell the King, nor did he come.
     Angered at this the brahmins cursed that Nçga be converted into a chameleon and live as such for a thousand years. The King heard about the curse and ran up to the brahmins and requested for absolution from it. The brahmins then said that after one thousand years Mahàviùõu would incarnate as ørã Kçùõa and that at his touch Nçga, the chameleon would resume his former form as King. According to this curse Nçga was born as a chameleon in a neglected well at Dvàrakà. One day Sàmba and others who happened to go near the well tried their best to take the chameleon out of it, to no purpose. At last Kçùõa with his attendants came and took it out of the well. At Kçùõa's touch it resumed its form as King Nçga, and related the story of his curse to the onlookers, who stood there wondering.
     3) %<Other information.>%
     (i) After his death Nçga lived in Yama's court worshipping him. (Sabhà Parva, Chapter 8, Verse 8).
     (ii) Nçga once conducted a yaj¤a on the banks of the river Payoùõã in Varàhatãrtha at which Indra drank soma so much as to get intoxicated, and the brahmins danced with pleasure at the very liberal gifts made to them. (Vana Parva, Chapter 8, Verse 5).
     (iii) Nçga was a King very dear to Indians. (Bhãùma Parva, Chapter 9, Verse 7).
     (iv) Kçùõa granted salvation to Nçga who changed, at his touch, from chameleon to his former form as King Nçga. (Anu÷àsana Parva, Chapter 70, Verse 29).
     (v) He did not eat flesh. (Anuֈsana Parva. Chapter 70, Verse 29).

#<NèúAD># A maharùi, who was the father of sage Kaõva. (ègveda, Maõóala 10).

#<NèúART># A èùi, who lived in the ègvedic period. His son was deaf. (ègveda, Maõóala 1, Anuvàka 17).

#<NYAGRODHA># A son of Ugrasena. When Kçùõa killed Kaüsa Nyagrodha fought with Kçùõa and others and was killed by the blow of Balabhadra's shield. (Bhàgavata).

#<NYAGRODHATäRTHA># A holy place on the banks of the ancient river Dçùadvatã in North India. (Vana Parva, Chapter 90, Verse 11).

#<O># This sound signifies Brahmà. (Agni Puràõa; Chapter 348).

#<OôRA(M)># An ancient province of India, Mahàbhàrata, Sabhà Parva, Chapter 51, Verse 23 says that the King of this province had come to Dharmaputra with presents.

#<OGHARATHA># Son of the King named Oghavàn. (M.B. Anu÷àsana Parva, Chapter 2, Verse 38).

#<OGHAVâN I># Grandson of King Nçga. He had a son named Ogharatha and a daughter named Oghavatã. (M.B. Anu÷àsana Parva, Chapter 2).

#<OGHAVâN II># A warrior on the side of the Kauravas. (M.B. Karõa Parva, Chapter 5, Verse 42).

#<OGHAVATä I># There are seven Sarasvatã rivers in the world. These are Suprabhà, Kà¤canàkùã, Vi÷àlà, Manoramà, Sarasvatã, Oghavatã and Sureõu. In the Mahàbhàrata, øalya Parva, Chapter 38 we find that Oghavatã was invoked and brought to Kurukùetra. It was on the bank of this Oghavatã that Bhãsma fell and lay on the øara÷ayyà. (Bed of arrows). (M.B. øànti Parva, Chapter 50, Verse 5).

#<OGHAVATä II># Daughter of the King named Oghavàn. Sudar÷ana, the son of Agni married her. (M.B. Anu÷àsana Parva, Chapter 2).

#<OM># This sound is a combination of the three letters-A, U and M. The A--sound signifies Viùõu, the U-sound signifies øiva and the M--sound signifies Brahmà.
     "akàro viùõuruddiùña ukàrastu mahe÷varaþ / makàrastu smçto brahmà praõavastu trayàtmakaþ // (vàyu puràõa)."
     The sound "Om" is called "Praõava" or "Brahman." All mantras begin with the sound 'Om'. Because of its sacredness, øådras and other low-caste people are not allowed to utter it or to hear it. They may pronounce it only as "Aum." This sound includes all that has happened and all that is to happen. (Màõóåkyopaniùad).

#<OMPATU># (Malayàlam word for nine).
     %<Nine grahas (nine planets).>% Sun, Moon, Mars, Budha (Mercury), Guru (Jupiter), øukra (Venus), øani (Saturn), Ràhu and Ketu.
     %<Nine Doùa.>% Gulika, Viùñi, Gaõóàntam, Viùa, Uùõa, ekàrgalam, Sarpa÷iras, làñam and Vaidhçtam.
     %<Nine Karmasàkùin(s).>% Sårya, Candra, Yama, Kàla, âkà÷a, Vàyu, Agni, Jala and Bhåmi.
     %<Nine Rivers.>% Sarasvatã, Vaitaraõã, âpagà, Mandàkinã, Madhusravà, Amlu, Kau÷ikã, Dçùadvatã and Hiraõvatã.
     %<Nine Dåtã (s).>% Dåtã, Dàsã, Sakhã, Ceñã, Dhàtreyã, Pràtive÷inã, Liïginã, øilpinã and Svastrã.
     %<Nine treasures (nidhis).>% Mahàpadma, Padma, øaïkha, Makara, Kacchapa, Mukunda, Kunda, Nãla and Kharva.
     %<Nine Prajàpatis.>% Bhçgu, Marãci, Atri, Dakùa, Kardama, Pulaha, Pulastya, Aïgiras and Kratu.
     %<Nine Yogins.>% Kavi, Hari, Antarãkùa. Prabuddha, Pippalàyana, âvihotra, Dramióa, Camasa and Karabhàjana.
     %<Nine Varùa(s).>% (Sub continents). Bhàratavarùa, Kimpuruùavarùa. Harivarùa, Ilàvçtavarùa, Ramyakavarùa, Hiraõmayavarùa, Kuruvarùa, Bhadrà÷vavarùa and Ketumàlavarùa.
     %<Nine kinds of Ràjàs.>% Sàrvabhauma, Adhiràja. Narendra, Pàrùõika, Paññadhçk, Maõóale÷vara, Bhaññabhàk, Prahàraka and ørotragràhã.
     %<Nine kinds of Angels.>% Bhaktijvàlaka, J¤ànàdhikya, Bhadràsana, Nàthakçtya, Tattvaka, Balavad, Samàdhànamukhya and Mukhyadevadåta.

#<PA># A garden. (Agni Puràõa, Chapter 348).

#<PADAPâòHA># An ancient system of studying the Vedas. (See under Ghanapàñha).

#<PADâRTHA># See under Pa¤cabhåta.

#<PADâTI># One of the eight sons of Janamejaya, a King of Kuruvaü÷a. The others are Dhçtaràùñra, Pàõóu, Bàlhãka, Niùadha, Jàmbånada, Kuõóodara and Vasàti. (The Pàõóu and Dhçtaràùñra mentioned here are not the fathers of Kauravapàõóavas.).

#<PADMA I># A serpent born to sage Ka÷yapa of his wife Kadrå. (øloka 10, Chapter 35, âdi Parva).

#<PADMA II># A King. This King shines in the court of Yama. (øloka 39, Chapter 10, Sabhà Parva).

#<PADMA III># A soldier of Subrahmaõya. (Chapter 45, øalya Parva).

#<PADMA IV># A nidhi (treasure). This nidhi belongs to Kubera. (øloka 39, Chapter 10, Sabhà Parva). øaïkhanidhi, Padmanidhi and a Puùpakavimàna were presented to Kubera by Brahmà. (Uttara Ràmàyaõa).

#<PADMâKARA># A Character in the story in øiva Puràõa describing the greatness of a øivayogin. (See èùabha).

#<PADMAKETANA># One of the children of Garuóa. (Chapter 101, Udyoga Parva).

#<PADMAKæòA># The palace where Suprabhà wife of ørã Kçùõa used to reside. (Dàkùiõàtya Pàñha, Chapter 38, Sabhà Parva).

#<PADMANâBHA I># One of the hundred sons of Dhçtaràùñra. (See under Kauravas).

#<PADMANâBHA II># A serpent. This serpent resides on the shores of the river Gomatã which flows through Naimiùàraõya. This serpent once went to Bhãùma and talked to him about Dharma. (Chapter 355, øànti Parva).

#<PADMAPURâöA># One of the eighteen Puràõas. (See under Puràõas).

#<PADMARâGA># See under Navaratna.

@<[Page 545a]>@

#<PADMASARAS># A lotus pond of Uttara Bhàrata. The Pàõóavas on their way from Khàõóavaprastha to Girivraja met ørã Kçùõa at this place and talked with him for a long time. (Chapter 20, Sabhà Parva).

#<PADMASAUGANDHIKA># A lotus pond situated near Cedide÷a. During the period of the Mahàbhàrata a company of merchants were attacked by wild elephants at this place. This is very nicely described in Chapter 66 of Vana Parva of Mahàbhàrata.

#<PADMAøEKHARA># A Gandharva King. Padmàvatã of whom many stories are told in Kathàsaritsàgara was the daughter of Padma÷ekhara. Padmàvatãlambaka of the said book is entirely devoted to stories about Padmàvatã.

#<PADMâVATä I># A river which is the incarnation of Mahàlakùmã. (See under Gaïgà).

#<PADMâVATä II># Wife of Emperor Udayana. (See under Udayana).

#<PADMâVATä III># Wife of Candragupta son of Sahasramukharàvaõa. (See under Sahasramukharàvaõa).

#<PADMâVATä IV># A female follower of Subrahmaõya. (Chapter 46, øalya Parva).

#<PADMâVATä V># Daughter of Satyaketu, King of Vidarbha. Ugrasena married her. After marriage she went and stayed once in her father's house for a short period. During that time through illegal intimacy with a messenger from Kubera named Gobhila she became pregnant. She started to destroy the foetus when from inside a voice said "I am being born to wreak vengeance on Mahàviùõu for killing Kàlanemi." The son born thus was Kaüsa. (Sçùñikhaõóa, Padma Puràõa).

#<PADMâVATä VI># Wife of a Vai÷ya named Praõidhi. Once Praõidhi went to a neighbouring village for trade. Padmàvatã and her companions were one day bathing in a river nearby when a øådra passed that way. Attracted by her dazzling beauty he remained there talking to her. The øådra named Dharmadhvaja was greatly enamoured of her and the companions of Padmàvatã, noticing that, just to make fun of him said "If you abandon your life at the point where the rivers Gaïgà and Yamunà meet you can attain Padmàvatã." Without any hesitation, thinking that what they said was true, he went and ended his life at the place suggested. Immediately he became a replica of Praõidhi and stood before Padmàvatã. The real Praõidhi also came there then. Padmàvatã was in a fix to choose the real husband. Mahàviùõu appeared before them then and asked Pàdmàvatã to accept both of them as her husbands Padmàvatã pleaded it was forbidden for women of her community to accept more than one husband and then Mahàviùõu took all the three along with him to Vaikuõñha. (Kriyà Khaõóa, Padma Puràõa, Chapter 4).

#<PAHLAVA># A place of human habitation of ancient India. This is situated in the western zone. (øloka 68, Chapter 9, Bhãùma Parva).

#<PAIJAVANA># A ÷ådra. This ÷ådra conducted a grand Yaj¤a similar to Aindràgnayaj¤a and gave as fees to priests a lakh of gold vessels. (Chapter 6, øànti Parva).

#<PAILA># A disciple of Vyàsa. It was the five disciples of Vyàsa named Sumantu, Jaimini, Paila, øuka and Vai÷ampàyana who gave publicity to the original Mahàbhàrata. (See under Guruparamparà). He was the son of a person named Vasu and attended the Ràjasåya of Yudhiùñhira. (øloka 35, Chapter 33, Sabhà Parva). Paila was also one among those who visited Bhãùma while he was lying on his bed of arrows. (øloka 6, Chapter 17, øànti Parva).

#<PAILAGARGA># An ancient sage. Ambà, daughter of the King of Kà÷ã, once practised austerities in the à÷rama of this sage. (See under Ambà).

#<PAIøâCA># A kind of marriage. (See under Vivàha).

#<PAIòHAKA># An asura. This asura was killed by ørã Kçùõa. (Chapter 38, Sabhà Parva).

#<PâKA># A mighty asura. Once this asura gathered a big army and went to fight against Indra. A grim battle which lasted for several days took place in which the asura army was destroyed and Pàka killed. Indra got thenceforth the name Pàka÷àsana. (Chapter 70, Vàyu Puràõa).

#<PAKAL># Malayàlam word meaning Day. A story about the origin of day, night, dawn and dusk is contained in Viùõu Puràõa. At the time of the great Deluge everything from gods down to the rocks lay submerged in Parabrahman (Supreme Being). Brahmà sat in meditation to initiate what he termed as Jagatsçùñi, the four species of living beings like the devas, asuras, pitçs and men. When the meditation proceeded, the Tamoguõa in Brahmà became prominent and so first and foremost of all, the asuras were born from his waist. Then Brahmà discarded his Tamoguõa and the manifestation of the discarded Tamoguõa became Night. Brahmà sat again in meditation and from his face sprang out the devas, who were embodiments of sattvaguõa. Brahmà discarded the sattvaguõa and it then became Day. That is why asuras are powerful at night and devas by day. Then another manifestation with sattvaguõa predominating sprang out from Brahmà and it was called Pitçs. Brahmà discarded that also and it became Dusk. Brahmà sat again in meditation and then were born men who were a manifestation of Rajoguõa. Brahmà discarded that also and it then became Dawn. That is why men are strong at dawn and the pitçs strong at dusk. It is because of these that it is said that day, night, dawn and dusk are bodies of Brahmà. All the above four are an asylum of the three guõas.
     Night is called Uùà and day, Vyuùñi. Sandhyà (dusk) is the time between Uùà and Vyuùñi. When the fierce and terrible Sandhyà commences, a set of ferocious demons called Mandehas desire to eat the Sun. A fight ensues then between the Sun and the demons and by a curse of Prajàpati the demons die daily though their bodies never perish. At that time the best of Brahmins with the sound of 'OM' vibrating recite the gàyatrã and throw water upwards. That water transforms itself into Vajràyudha and burns to death the wicked demons. The first oblation to the sacrificial fire is performed reciting the mantra which begins with "Såryojyotiþ". 'OM' is but Bhagavàn Viùõu, lord of the Vedas with the lustre of èk, Yajus and Sàma. The very utterance of the word 'OM' therefore, destroys the demons Mandehas. (Chapter 8, Aü÷a 2, Chapter 5, Aü÷a 1, Viùõu Puràõa).

#<PâKHAöôA># An ancient place of habitation in Dakùiõa Bhàrata. Sahadeva one of the Pàõóavas sent his messengers and subdued the country. (øloka 70, Chapter 31 Sabhà Parva).

@<[Page 546a]>@

#<PâKKANâR># Vararuci, the celebrated astronomer, got of a Caõóàlã wife twelve sons. They were called "Paracci peñña pantãrkulam (The twelve sons born of a Caõóàlã).
     They were
     1. Agnihotrã. 2. Rajakan 3. Uliyanår Taccan. 4. Vallon 5. Vàyillàkkunnilappan. 6. Kàrakkalmàtà. 7. Vañutala Nàyar. 8. Uppukuññan. 9. Pàõanàr. 10. Nàràyaõabhràntan 11. Akavår Càttan 12. Pàkkanàr.
     Pàkkanàr's wife was a very chaste woman devoted to her husband. There are two stories demonstrating the devotion she showed to her husband.
     (i) It was usual for all the sons of Vararuci excepting Vàyillàkkunnilappan to assemble at the house of Agnihotrã for the øràddha of their father annually once. Once after the øràddha, all of them sat together for their meals and the antarjanam (wife) of Agnihotrã refused to serve an assembly consisting of Pàkkanàr, a Caõóàla. When Agnihotrã compelled her to do it she came to the place hiding her face with an umbrella. Pàkkanàr enquired about the purpose of the umbrella and Agnihotrã replied that it was the duty of chaste and devoted wives to hide their faces from other men. Then Pàkkanàr argued that still the brahmin wives who hid their faces were lacking in devotion and chastity and the Caõóàla women were the only class of women who were chaste and devoted to their husbands. Everybody present there joined sides with Agnihotrã and opposed the argument of Pàkkanàr. To demonstrate the devotion of Caõóàlã wives Pàkkanàr took Agnihotrã to his house. On reaching there Pakkanàr called his wife and asked "How much paddy do you have here?" "Five measures", she replied. "Pound half of it and bring it to me", Pàkkanàr instructed. The dutiful wife pounded the paddy, cooked the rice and brought it to Pàkkanàr. Pàkkanàr asked her to throw the rice into the drain. She did it without the least hesitation. Pàkka nàr then asked his wife to pound the remaining paddy and bring the rice cooked as before. She did so and when she brought it before Pàkkanàr he asked her to throw that also away into the drain. She instantly obeyed. That day both of them went without meals. They were so poor.
     The next day Pàkkanàr along with Agnihotrã went to the illam (house) of Agnihotrã. Pàkkanàr then asked Agnihotrã to make his wife do exactly like what Pàkkanàr's wife was made to do. Agnihotrã immediately called his wife and asked her to take two and a half measures of paddy, pound it, cook it and bring it to him. "There is rice here ready in stock and so why should we pound paddy now?" Agnihotrã's wife questioned. But Agnihotrã insisted and so surrendering to the compulsion she did as she was instructed. When she brought the rice before him cooked, Agnihotrã asked her to throw it away into the drain. She hesitated first but when Agnihotrã insisted she did so very reluctantly. Then Agnihotrã asked her to take another two and a half measures of paddy, pound it and bring the cooked rice once again. The antarjanam (wife) flew into fury and showered on her husband a heap of abuses. She went and hid inside and despite repeated requests from Agnihotrã she never showed her face out again. Agnihotrã admitted defeat and accepted Pàkkanàr's view that a Caõóàlã woman was more chaste than a brahmin woman.
     (2) Once Agnihotrã came to the hut of Pàkkanàr. Pàkkanàr called his wife to bring a 'palaka' (a wooden plank used for sitting) for Agnihotrã to sit on. She was at that time drawing water from a well and the bucket was midway in the well with water. The instant she heard her husband call her she left the grip on the rope and rushed to the side of her husband. She did what was asked of her to do and then returned to the well. Pàkkanàr followed her taking Agnihotrã along with him. When they reached the well Agnihotrã was dumbfounded. The bucket with water was staying in mid-air in the well exactly at the position at which Pàkkanàr's wife had left it. The power of the chastity of the woman. (See under Vararuci).

#<PAKúA># See under Kàlamàna.

#<PAKúâLIKâ># A female follower of Subrahmaõya.

#<PAKúIVAýøA># The Puràõic version of the origin of birds is given below:
     Descending in order from Viùõu came Brahmà--Marãci -Ka÷yapaprajàpati. The latter got of his wife Tàmrà (daughter of Dakùa) five daughters named Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. From Krau¤cã were born the Ulåkas, Bhàsã gave birth to Bhàsas, øyenã to vultures and Dhçtaràùñrã to swans and geese. From these originated the entire bird family of the world. (Chapter 4, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<PAKTHA># A King of Vedic times who was a protege of the A÷vins. Indra was kind to this King. In the Dà÷aràj¤a battle Paktha fought against Sudàs on the side of Trasadasyu. (Maõóala 7, ègveda).

#<PALA># A measure of ancient times. (See under Trasareõu).

#<PâLA># A serpent born of the race of Vàsuki. This serpent committed suicide at the Sarpasatra of Janamejaya. (øloka 51, Chapter 57, âdi Parva).

#<PâLAKA># A son born to the King Caõóamahàsena of his wife Aïgàravatã. Aïgàravatã got two sons. The other son was named Gopàlaka. (Kathàmukhalambaka, Kathàsaritsàgara).

#<PâLAKâVYA># The author of the famous book 'Hastyàyurvedasaühità'. This book contains 160 chapters dealing with Mahàrogasthàna (great diseases), Kùudrarogasthàna (minor diseases), øalyasthàna (extraction of extraneous matter from the body) and Uttarasthàna (diseases of the head). Pàlakàvya taught this âyurvedasaühità to Ràmapàda, King of Aïgade÷a. (Agni Puràõa).

#<PALâLâ># One of the seven mothers of Subrahmaõya. The other six are: Kàkã, Halimà, Brahmikà, Màlinã, âryà and Mitrà. (øloka 10, Chapter 228, Vana Parva).

#<PALâøAVANA># A sacred forest. Once the sage Jamadagni performed a sacrifice in this forest. On that occasion all the rivers in the world were present there carrying their water. The sage at this Yàga gave wine to all the other sages to their heart's content. (øloka 16, Chapter 94, Vana Parva).

#<PâLä># A corrupt form of Sanskrit.

#<PALITA># A rat, a character in 'Bióàlopàkhyàna'. This rat held a conversation with Loma÷a, a cat. (See under Bióàlopàkhyàna).

#<PâLITâ># A female follower of Subrahmaõya. (øloka 3, Chapter 46, øalya Parva).

#<PALLâöòU># The name of the devotional songs sung by the Tamil devotional poet, Visõucittar.

@<[Page 547a]>@

#<PAýKTI># A horse which draws the chariot of Sårya. There are seven horses to draw the chariot. The others are Gàyatrã, Bçhatã, Uùõik, Jagatã, Triùñubh and Anuùñubh. (Chapter 8, Aü÷a 2, Viùõu Puràõa).

#<PAMPâ># A pond near èùyamåkàcala. Sugrãva used to stay near this pond. (Chapter 279, Vana Parva).

#<PâýøU># An ancient country of Bhàrata. Vasudàna, king of this country helped the Pàõóavas in the great battle with twentysix elephants and two thousand horses (øloka 27, Chapter 52, Sabhà Parva).

#<PANASA># A soldier of the army of monkeys of ørã Ràma. This soldier was the commander-in-chief of an army of fiftyone crores of monkeys who fought against Ràvaõa. His chief object of attack was the army of a demon named Pañu÷a. (Chapter 283, Vana Parva).

#<PA¥CABHæTA># Pçthvã (earth), Ap (water), Tejas (fire), Vàyu (air) and âkà÷a (ether) are the Pa¤cabhåtas (five elements). The whole visible world is composed of one or more of these five elements. This is called the Pà¤cabhautikasiddhànta (doctrine of five elements). Besides these five dravyas (elementary substance), people in Bhàrata have reckoned Time, space, soul and mind also as Padàrthas or categories. Dravya, one of the seven categories according to Nyàya Vai÷eùikasåtras, has nine svabhàvas (inherent properties). The seven Padàrthas of Vai÷eùika are Dravya, Guõa, Karman Sàmànya, Vi÷eùa, Samavàya and Abhàva.\<*>\
     The word 'Padàrtha' has got a very wide meaning. The word 'matter' in English cannot indicate the full significance of the word Padàrtha. Kaõàda in his Vai÷eùika såtras has given the name 'Artha' combining in it the three svabhàvas, Dravya, Guõa and Karman. Of the above seven padàrthas Pra÷astapàda, the famous logician, has included only the first six in his book 'Padàrthadharma Saügraha'. The Vai÷eùikas of a later period included 'abhàva' also and raised the number of arthas to seven. Gautama, the Nyàyasåtrakàra and Vàtsyàyana, the Nyàyabhàùyakàra, and all their followers accepted the number of arthas as seven.
     All that can be perceived by the senses are included in the seven Padàrthas according to the systems of Nyàya and Vai÷eùika. Excepting abhàva all the other six are bhàvas. Kaõàda has dealt with 'abhàva' but has not treated it as a category. Pra÷astapàda has not mentioned about 'abhàva' at all. Gautama deals with sixteen Padàrthas. The Mãmàüsakas take into account only five Padàrthas and the Sàïkhyas count only two Padàrthas viz., Prakçti and Puruùa. Advaitavàdins reckon only two Padàrthas and to them they are Cit and Jaóa (âtmà and Anàtman). Vi÷iùñàdvaitins add god also to the above and make the number of Padàrthas three. According to Nyàya Vai÷eùikasåtras there are seven Padàrthas and they comprise nine kinds of Dravyas which are the Pa¤cabhåtas (five elements), Kàla (time), Dik (space), âtmà (soul), and Manas (mind). They are described below:
     1) %<Pçthvã. (earth).>% The characteristic of this padàrtha is smell. Pçthvã is of two kinds, Nitya (eternal) and Anitya (perishable). Nitya is in the form of atom (paramàõu) and anitya in the form of Kàrya. They are classified into body, sense organs and objects.
     2) %<Jala (water).>% Jala has a cold touch. It is of two kinds Nitya and Anitya. Nitya is in the form of paramàõu (atom); Anitya in the form of Kàrya.
     3) %<Agni (fire).>% It generates heat. It is of two kinds, Nitya and Anitya. Nitya is in the form of paramàõu and Anitya, in the form of Kàrya. There are four kinds of Agnis: Fire of the earth, fire of the sky, fire of the stomach (digestive power) and the fire commonly used.
     4) %<Vàyu (air).>% It is without form but with the sense of touch. It is also of two kinds. Nitya in the form of paramàõu and Anitya in the form of Kàrya.
     5) %<âkà÷a (ether).>% This is the carrier of sound. It is single and eternal.
     6) %<Kàla (time).>% It is general cause for all actions embracing the elements. It is also single and eternal.
     7) %<Dik.>% Places like north, south, east and west which are eternal.
     8) %<âtmà (soul).>% It is related to knowledge and is of two kinds, Jãvàtmà and Paramàtmà.
     9) %<Manas (mind).>% It is the sense-organ to enjoy pleasures. It is in the form of paramàõu and eternal.
     To know the views of Manu on the origin of the Pa¤cabhåtas see under Sçùñi.
\<*) 1. %<Vai÷eùika.>% One of the six principal dar÷anas or systems of Philosophy founded by Kaõàda. 2. %<Padàrtha.>% Anything which can be named; a category. 3. %<Dravya.>% An elementary substance, the substratum of properties. 4. %<Guõa>% A characteristic or property of all substances. 5. %<Karman.>% Motion, action. 6. %<Sàmànya.>% General characteristic. 7. %<Vi÷eùa.>% A peculiar attribute, the eternal distinguishing factor of each of the nine dravyas. 8. %<Samavàya.>% Intimate union, inseparable inherence or existence of one thing in another. 9. %<Abhàva.>% Nullity or negation. %<Sàïkhyas>% followers of the Sàïkhya philosophy. %<Advaitins>% followers of the Advaita philosophy. %<Mãmàüsakas>% followers of the Mãmàüsà system of philosophy. %<Paramàtmà>% The supreme being. %<Jãvàtmà>% The individual soul enshrined in the body. %<Kàrya>% Evolute.>\

#<PA¥CABRAHMâSANA># This is a divine cot with Brahmà, Viùõu, Rudra and ä÷vara as its four legs and Sadà÷iva as the couch. Devã rests on this cot always. (7th Skandha, Devã Bhàgavata).

#<PA¥CACæôâ># A nymph. Once øuka, son of Vyàsa by his yogic powers entered the âkà÷a. Then a host of celestial maidens led by Pa¤cacåóà stood watching him in admiration. (See under øuka)
     Bhãùma once told Dharmaputra that women were fickleminded and the cause of evils. To explain his statement he pointed out to the conversation between Nàrada and Pa¤cacåóà. Nàrada once conducted a world tour during the course of which he met Pa¤cacåóà and asked her the characteristics of women. She replied thus: "Even beautiful, venerable and noble ladies would stoop to folly. It is not the habit of women to leave away charming men of wealth if they get them conveniently. Any woman can be tamed if you please her in the proper way. If women remain faithful to their husbands it is because they are afraid of scandal. They will enjoy men without looking into their age or figure. The desire for men in women can be compared to that of Antaka (god of Death) for the lives of men. This is the secret of womanhood." (Chapter 38, Anu÷àsana Parva).

#<PA¥CADEVäS># Durgà, Ràdhà, Lakùmã, Sarasvatã and Sàvitrã are the Pa¤cadevãs. They are different forms of nature. (See under Devã and Prakçti).

#<PA¥CADHANUS># A King of the race of Påru. He was the son of Sç¤jaya and the father of Somadatta. (Agni Puràõa, Chapter 278).

#<PA¥CAGAöA># An ancient kingdom of Uttara Bhàrata. During the time of the Pàõóavas this country was prospering and Arjuna once conquered the ruler of this country. (øloka 12, Chapter 27, Sabhà Parva).

#<PA¥CAGAðGâ># A sacred place of Uttara Bhàrata. The god of Death once sat at this place and practised penance. From then onwards the place was considered holy. (øloka 23, Chapter 54, Droõa Parva).

#<PA¥CâGNI># Rohiõã, a daughter and Soma, a son, were born to Ni÷à the third wife of Manu, an Agni. Besides these they got five sons in the form of Agni (fire) and these five are called Pa¤càgnis. They are Vai÷vànara, Vi÷vapati, Sannihita, Kapila and Agraõã.

#<PA¥CAJA I># (PA¥CAJANA). A mighty asura. This asura lived inside a conch. ørã Kçùõa killed this asura.
     ørã Kçùõa and Balabhadraràma were having their education in the à÷rama of the sage Sàndãpani. On the eve of their completing their education an asura named Pa¤caja carried away the son of the sage while the child was bathing in the Prabhàsatãrtha and kept him inside a conch where the asura lived. The sage, greatly griefstricken asked his disciples to get him back his son as his Gurudakùiõà (fees for the preceptor). Accordingly ørã Kçùõa and Balaràma went to the banks of the river and prayed to Varuõa. Varuõa appeared before them and then they told him about the mishap. With the help of Varuõa they killed the asura Pa¤caja and got back the son of their guru. The conch in which the asura lived was taken by Kçùõa. Because the conch belonged to Pa¤caja the conch got the name Pà¤cajanya. (10th Skandha, Bhàgavata).

#<PA¥CAJA II># Sagara of the solar race got a son named Asama¤jasa of his wife Ke÷inã. He became famous as Pa¤caja. He was the father of Aü÷umàn and grandfather of Dilãpa. (Chapter 15, Harivaü÷a).

#<PA¥CAJANA># A Prajàpati. He gave his daughter Pa¤cajanã (Asiknã) in marriage to the great sage and law-giver Dakùa. (6th Skandha, Bhàgavata).

#<PA¥CAJANAS># Brahmins, Kùatriyas, Vai÷yas and øådras are the four castes. Niùàdas form the fifth caste. All these five are collectively called Pa¤cajanas. (Såkta 89, Anuvàka 14, Maõóala 1, ègveda).

#<PA¥CAJANä># A beautiful daughter of Vi÷varåpa. King èùabha of the lunar race married this girl and they got five sons named Sumati, Ràùñrabhçt, Sudar÷ana, âvaraõa and Dhåmraketu. (5th Skandha, Bhàgavata).

#<Pâ¥CAJANYA I># The conch of ørã Kçùõa. (See under Pa¤caja).

#<Pâ¥CAJANYA II># A forest near the mountain of Raivataka. (Dàkùiõàtya Pàñha; Chapter 38, Sabhà Parva).

@<[Page 548b]>@

#<Pâ¥CAJANYA III># An agni (fire). It was so called because it was born of the parts of five sages. It was called Tapa also. (Chapter 220, Vana Parva).

#<PA¥CAKA># One of the two soldiers presented to Subrahmaõya by Indra for the battle between the devas and asuras. The other was named Utkro÷a. (øloka 35, Chapter 45, øalya Parva).

#<PA¥CAKARöAVâTSYâYANA># A Vedic preceptor. Because Pa¤cakarõa was born in the family of Vàtsya he got the name Vàtsyàyana.
     In the language of Yogic treatises the seven life-winds in the human head are called the 'Saptasåryas' (seven suns). Pa¤cakarõavàtsyàyana had a clear knowledge of these Saptasåryas and has given a vivid description of them. (Taittirãya âraõyaka).

#<PA¥CAKARPAòA># An ancient country of western Bhàrata. Nakula, one of the Pàõóavas, conquered this country. (Chapter 32, Sabhà Parva).

#<PA¥CâKúARAMâHâTMYA># Nama÷÷ivàya composed of five letters (Na--maþ--÷i--và--ya) is called the mantra of Pa¤càkùara. There is a story in øiva Puràõa about the powers one can acquire by uttering this mantra. (See under Kalàvatã).

#<PA¥CâLA I># An ancient village of Bhàrata. (Chapter 9, Bhãùma Parva).

#<Pâ¥CâLA II># A sage. He worshipped God according to the doctrines laid down by Vàmadeva and by the blessing of God attained the Kramavibhàga in the Vedas. (øloka 102, Chapter 342, øànti Parva).

#<Pâ¥CâLA III># An ancient country of Bhàrata. Draupadã, wife of the Pàõóavas, was the daughter of Drupada, King of Pà¤càla. (See under Drupada).

#<Pâ¥CâLä># Draupadã, wife of the Pàõóavas.
     i). %<Previous births.>% Pà¤càlã had many previous births. During all these births many gods blessed her saying that she would have five husbands when she was born as the daughter of Drupada. Stories about her previous births lying scattered in the Puràõas are given below:--
     1) %<Màyàsãtà.>% When Ràma and Lakùmaõa were in exile in the forest with Sãtà, Agni came to Ràma once and told him in private thus: "Oh Ràma, you have incarnated on earth to kill Ràvaõa. The time for that is drawing nigh and ere long Ràvaõa would carry away Sãtà. It is not proper that Sãtà, the incarnation of Lakùmã, should be touched by Ràvaõa. Therefore I shall keep Sãtà safe with me and I am giving you a phantom Sãtà to be with you in her stead." ørã Ràma took the Màyàsãtà from Agni without even Lakùmaõa knowing it and handed over the original Sãtà to the custody of Agni.
     While thus ørã Ràma, Lakùmaõa and Màyàsãtà were living together in their hermitage a golden deer was seen one day in the precincts of their à÷rama. Sãtà was enamoured of the beautiful deer and wanted it. So Ràma keeping Lakùmaõa to watch over Sãtà went in search of the deer. ørã Ràma tried his best to capture the deer alive. But all his efforts failed and by that time he had come far from the à÷rama following the deer. So he discharged an arrow and killed it. While falling dead the deer raised a cry imitating that of Ràma's and called Lakùmaõa for help. The deer was none other than Màrãca, the uncle of Ràvaõa. On hearing the call for help Lakùmaõa rushed to the spot from where the sound came and Sãtà was left alone for some time. Ràvaõa came to the à÷rama at that time and took the Màyàsãtà away to Laïkà.
     Ràma and Lakùmaõa went to Laïkà with an army of monkeys and after killing Ràvaõa took back Sãtà to Ayodhyà. Then Ràma in deference to public opinion put Sãtà into the fire to test her purity. At that time god Agni taking back Màyàsãtà gave the real Sãtà to Ràma, unscathed by the fire. Then, when Màyàsãtà was thus abandoned by Ràma she bowed down before ørã Ràma and Agni and asked them thus "What am I to do now? Where should I go?" They advised her to go to Puùkara and do penance there and blessed her saying that at the successful end of her penance she would become Svargalakùmã. Parama÷iva was pleased by her penance and appearing before her asked her what boon she wanted. Màyàsãtà who had become Svargalakùmã by then requested øiva to give her a husband. She repeated the request 'Patiü dehi' (Give me a husband) five times and øiva said that she would have five husbands in her next life as the daughter of the King of Pà¤càla with the name Kçùõà. (9th Skandha, Devã Bhàgavata).
     ii) %<Nàlàyaõã (Indrasenà).>% Once there was an aged sage named Maudgalya. Nàlàyaõã alias Indrasenà was the wife of Maudgalya. Even though the wife was young and the husband old, Nàlàyaõã was very chaste. The sage became very old, grey-haired and rugous, skeletonlike with a foul smell emanating from his body. He was always in an angry mood. Still Nàlàyaõã stuck to him as a chaste, loving and dutiful wife. As time passed on Maudgalya became a leper. One day while the sage was eating, a finger of his broke and fell into the rice. With great calmness and devotion Nàlàyaõã removed the finger from the rice and ate the rice. Greatly pleased at this act of hers the sage asked her what boon she wanted an she replied she desired to have an amorous life with him as Pa¤ca÷arãra. Maudgalya granted her the boon and they both travelled the whole world enjoying an amorous life. When the sage took the form of a mountain Nàlàyaõã became a river and when the sage took the shape of a flowering tree she became a creeper on it. They spent thousands of years like that and then Maudgalya became tired of a sexual life and returned to the ascetic life. Even after such a long period of erotic life Nàlàyaõã was still lustful and she resented the decision of her husband to go back to the life of a hermit. She begged her husband to continue the same life for some more time. Maudgalya got cross when she thus caused hindrance to his penance and cursed her saying that she would in her next life be born as the daughter of the King of Pà¤càla when she would have five husbands to satisfy her lust. Greatly grieved at this curse she practised severe austerities standing in the midst of Pa¤càgni. Pleased with her penance øiva appeared before her and blessed her saying that she would be born in her next birth in a very noble family and she would then have five husbands, good-natured, doing godly work and equal in valour to Indra. She then pleaded that she should be granted the boon to remain a virgin during the coitus with each of her husbands. øiva granted that wish. Then øiva sent her to the river Gaïgà, and asked her to fetch a beautiful young man whom she would be seeing there. Accordingly she went to the river to do as she was directed.
     At that time all the devas joined together and performed a Yàga at Naimiùàraõya. Kàla, the god of Death, was one of the chief priests for the function. The Yàga lasted for a long time and since Kàla was consecrated for the Yàga he did not attend to his duties as the god of Death. Death came to a dead stop and men increased in alarming numbers and the devas were perplexed. They went to Brahmà and acquainted him with the frightening situation. Brahmà sent them to Naimiùàraõya. They went there and were talking to Kàla when they saw a few golden flowers coming down the river. Getting curious Indra walked up the river to locate the origin of these flowers. When he reached the place of origin of Gaïgà he saw Nàlàyaõã there. Nàlàyaõã took the beautiful young man to øiva. øiva was at that time engaged in a game of dice with Pàrvatã and Indra did not then recognise øiva. Indra in his arrogance argued that the whole universe belonged to him. øiva jumped up enraged and ran after Indra who ran to the mouth of a cave. øiva caught him and said that he would show him four Indras inside that cave. Both of them entered the cave and to the amazement of Indra he saw four other Indras sitting inside the cave. They were all the creation of øiva and with the original Indra the number of Indras came to five. Then addressing Nàlàyaõã who had followed them øiva said, "Oh beautiful girl, do not be worried. All these five are your husbands. You will be born as the daughter of the King of Pà¤càla. Then all these five will be born in the lunar race and will marry you."
     The Indras agreed to be born on earth and do the work of God. After that they all went to Mahàviùõu and requested him to give them mighty accomplices to fulfil their mission. Then Mahàviùõu plucked two hairs from his body, one white and the other black, and dropped them on the ground. The black hair was born as ørã Kçùõa and the white hair was born as Balaràma, to help the Pàõóavas later.
     Pà¤càlã's two previous births can be explained thus: Agnideva created Màyàsãtà who in turn became Svargalakùmã to be born as Pà¤càlã. Màyàsãtà was a part of Mahàlakùmã and so also Nàlàyaõã who became Pà¤càlã was a part of Lakùmã. Pàõóavas are known to be the sons of five gods and they used for the procreation of the Pàõóavas Indràü÷a (part of Indra) thus making them all Indras. (Chapters 197 and 198, âdi Parva).
     2) %<Birth of Pà¤càlã.>% Pà¤càlã was born in the palace of Drupada, King of Pà¤càla. She had a brother named Dhçùñadyumna. There is a story about their birth in the Puràõas:
     Drupada insulted Droõa his classmate in the Gurukula and Droõa kept in mind the insult to wreak vengeance on Drupada. Drupada, therefore, wanted a son to be born who would defeat Droõa in a battle. Brahmins advised him to conduct a Yàga for that purpose. He decided to conduct one on a large scale and went about in search of a Yajvà (one who performs sacrifices according to Vedic rites) and reached Kalmàùapurã on the banks of the river Gaïgà. There he saw a brahmin's house where lived two sages named Yàja and Upayàja. They were in figure and nature alike. At first Drupada went to the younger of the two, Upayàja. He went near him and after massaging his feet and legs requested him to officiate in a Yàga aimed at getting for him a son to conquer Droõa in a battle. He promised to give him ten crores of cattle for that and also anything else the sage wanted. These promises did not make the sage consent to conduct the Yàga and so the King stayed at the à÷rama serving the sage. A year went by and one day the sage appeared cheerful and told Drupada thus: "Oh King, my brother who was walking one day in a storm saw a fruit lying on his way and ate it without first ascertaining whether the fruit was pure or not. Again, I have seen him taking food from others freely and eating it. I think he is wishful about wealth and, perhaps, if you approach him he may help you."
     Drupada went to Yàja and after serving him to please him made his request promising him much wealth. Yàja was ready to perform the Yaj¤a. Upayàja came to them at that time and Yàja consulted his brother before going to perform the Yaj¤a. The Yàga was successfully conducted and at the end the priest Yàja called the wife of Drupada and gave her havya (clarified butter). Because the havya was prepared by Yàja and was offered by Upayàja the sages said that the queen would get two children. While Yàja was offering oblations to the sacrificial fire a boy with a crown on his head and bearing a sword and a bow in his hands rose from the fire. The çùis present there then said that, that boy would kill Droõa. He was named Dhçùñadyumna. Then from the dais of the Yàga-fire emerged a beautiful lady of dazzling brilliance. Immediately a voice from heaven was heard to say thus: "This Sumadhyamà (a girl in her blossoming youth) would work on the side of God and will cause terror to the Kauravas."
     Yàja blessed the wife of Drupada saying that the two children would thenceforth call her mother. Yàja himself named the boy Dhçùñadyumna and the girl according to the ethereal voice, Kçùõà. Kçùõà was dark in complexion. Kçùõà was called Pàrùañã because she was the grand-daughter of Pçùata and Draupadã because she was the daughter of Drupada and Pà¤càlã because she was the daughter of the King of Pà¤càla. Pà¤càlã grew up in the palace of Drupada. (Chapter 167, âdi Parva).
     3) %<Marriage.>% After escaping from the lac palace the Pàõóavas reached a village named Ekacakrà after walking a long time through the forests. There they stayed in a brahmin's house. Every morning they would go in disguise for begging and return with the alms in the evening. This was their daily routine and one day while they were in their daily round they saw a group of brahmins and they said they were going to the Svayaüvara of the daughter of the King of Pà¤càla. The brahmins invited them also to come along with them describing in detail the beauty of the girl and the elaborate and festive arrangements made for the marriage. The Pàõóavas went to Pà¤càla along with the brahmins. On the way they met Vedavyàsa and receiving blessings from him they went to the capital city of Pà¤càla and took their abode in the house of a potter. Nobody knew who they were.
     Drupada had placed a mighty steel bow in the marriage hall. When all the distinguished guests were seated in the marriage hall, the King announced that his daughter would be given in marriage to him who bent the steel bow and with it shot a steel arrow, through the central aperture of a revolving disc, at a target placed above. Many valiant princes from all parts of Bhàrata including the Kauravas had gathered there. When it was time for the ceremonies to begin Pà¤càlã clad in beautiful robes with a bewitching charm which excited the royal assemblage entered the hall with a garland in her hands. Then Dhçùñadyumna brother of Pà¤càlã said "Hear ye, oh princes, seated in state in this assembly, here is the bow and arrow. He who sends five arrows in succession through the hole in the wheel and unerringly hits the target shall win my sister."
     Many noted princes rose one after another and tried in vain to string the bow. It was too heavy and stiff for them. Then Arjuna rose and meditating on Nàràyaõa, the Supreme God, strung the bow with ease and hit at the target. Pà¤càlã then put the garland on Arjuna's neck and accepting him as her husband went with him and stayed that night at the house of the potter. Drupada that night went to the house of the potter to make enquiries about his daughter and son-in-law. His joy knew no bounds when he knew that his son-in-law was none other than the celebrated Arjuna. The Pàõóavas then took Pa¤càlã to their home in Ekacakrà and as soon as Kuntãdevã heard the footsteps of her sons outside she said from inside asking them to share that day's alms among themselves little knowing that it was a bride that had been brought by them. Thus Pà¤càlã became the common consort of the five Pàõóavas. Then the marriage of Pà¤càlã was ceremoniously conducted after inviting friends and relatives. The Pàõóavas then built a new palace at Indraprastha and lived there. (Chapters 190 to 220, âdi Parva).
     ørã Kçùõa was present there along with the leading members of the clan of Vçùõi. He could recognise the Pàõóavas in spite of their disguise. ørã Kçùõa went to the potter's house and visited them. He gave them valuable presents on the occasion of their marriage.
     4) %<Making Draupadã naked.>% Once Duryodhana challenged Dharmaputra to a game of dice. Dharmaputra lost all and in the end in despair pledged Draupadã and lost her. Immediately Duryodhana asked Vidura to bring Draupadã to his palace and make her serve as a servant-maid. Vidura did not consent to that. Then Duryodhana asked Pràtikàmi to bring her. While entering the palace of Draupadã, Pràtikàmi was as timid as a dog about to enter the cage of a lion. He informed Draupadã of his mission. Draupadã sent him back and then Duryodhana sent another messenger. Draupadã went with him to the court of the Kauravas. As soon as Du÷÷àsana saw Draupadã he jumped at her and caught hold of her hair and dragged her to the centre of the assembly. When Du÷÷àsana dragged her thus she said in piteous tones "I am in my monthly period and I have only the upper garment on me. Please do not take me to the assembly." Du÷÷àsana was not moved by these pleadings and he dragged her still.
     Bhãma could not hold himself calm against this atrocity any longer and in a roar of wrath he abused Dharmaputra for pledging Pà¤càlã thus and losing her. Arjuna however remonstrated gently with Bhãma. Then to the consternation of all, Du÷÷àsana started his shameful work of pulling at Pà¤càlã's robes to strip her of all the clothes. All earthly aid having failed Draupadã in utter helplessness implored divine mercy and succour. Then a miracle occurred. In vain did Du÷÷àsana toil to pull the garments completely and make her naked. As he pulled off each, fresh garments were seen to come from somewhere and cover her nudity. Du÷÷àsana retired from his work exhausted and disappointed. Then Karõa ordered that Draupadã should be sent to the palace of Duryodhana as a servant-maid. Hearing this Du÷÷àsana once again started dragging her. Draupadã wept. Bhãma roared in fury and said that if his brother, Dharmaputra, gave him permission he would at that instant smash to death the Kauravas just like a lion killing the animals. Bhãùma and Droõa interfered and pacified him. Duryodhana stood up and striking his right thigh with his right hand challenged Bhãma to a fight. Bhãmasena did not like Duryodhana exhibiting his naked thigh in front of Draupadã and an angered Bhãma declared that he would in a battle break Duryodhana's thigh with his mace. Dhçtaràùñra came to the scene and pacified both of them and turning to Pà¤càlã asked her to name any boon she wanted from him. Pà¤càlã said: "In order that my son, Prativindhya, should not be called a 'dàsaputra' (son of a servant) his father Dharmaputra should be released from his servitude." The boon was granted. Then she requested that all the other Pàõóavas should be set free. That was also allowed. Dhçtaràùñra then asked her to name a third boon. Pà¤càlã then said that all Kùatriya women were entitled only to two boons and so there was no need for a third one. Then Draupadã took a vow that her hair which was let lose by the wicked Du÷÷àsana would be tied properly only by a hand tainted by the blood of Du÷÷àsana. After that in strict obedience to the conditions of the wager the Pàõóavas started for the forests with Draupadã to spend twelve years in the forests and one year incognito. (Ten Chapters from Chapter 68, Sabhà Parva).
     5) %<Vanavàsa of Pà¤càlã.>% (Life in the forests). During the exile of the Pàõóavas in the forests Pà¤càlã was involved in many events of which a few important ones are given below:
     (i) %<Kirmãra's attack.>% When the Pàõóavas were in the Kàmyakavana, Kirmãra, the brother of Baka, came to the à÷rama where Pà¤càlã was taking rest. The demon was such a fierce-looking giant that Pà¤càlã was forced to shut her eyes by fright and she became wearied like a river in the midst of five hillocks. Bhãmasena immediately ran to her rescue and killed Kirmãra. (Chapter 11, Vana Parva).
     (ii) Pà¤càlã consoled Dharmaputra by her soothing words. (Chapter 27, Vana Parva).
     (iii) Once when her woes became unbearable she condemned the devas. (Chapter 3, Vana Parva).
     (iv) While the Pàõóavas were on the mountain Gandhamàdana, Pà¤càlã persuaded Bhãma to bring for her the Saugandhika flower. (See under Bhãma).
     (v) While the Pàõóavas were living in the Badarikà÷rama waiting for the return of Arjuna who had gone on a year's pilgrimage, Pà¤càlã was carried away by Jañàsura. (See under Jañàsura).
     (vi) After she was rescued from Jañàsura, Pà¤càlã along with her husbands dwelt in the hermitage of ârùñiùeõa. (See under ârùñiùeõa).
     (vii) Once Draupadã gave instructions on the duties of a wife to Satyabhàmà who came to the forests along with ørã Kçùõa. (Chapters 233 and 234, Vana Parva).
     (viii) Once Durvàsas with his disciples came to the forest as the guests of the Pàõóavas. They came late and Pà¤càlã had taken her food already. The Akùayapàtra (the never-empty pot) could not be invoked to produce anything that day and Pà¤càlã was greatly agitated and worried. She prayed to ørã Kçùõa for succour and ørã Kçùõa also coming hungry searched in the pot for something to eat and finding a bit of spinach sticking to the sides of the pot grabbed it with avidity and ate it. The guests felt as if they had enjoyed a sumptuous feast and left the place well pleased. (See para XII under Duryodhana).
     (ix) Jayadratha carried away Pà¤càlã from the forests once. The Pàõóavas rescued her. (Para 4 under Jayadratha).
     6) %<Life incognito.>% After their twelve years of exile in the forests the time for living in disguise for a year came and Dharmaputra and his brothers with Pà¤càlã spent that period in the palace of the King Viràña. Each assumed a new name and accepted different types of service under the King. Pà¤càlã took the name of Sairandhrã and served as a companion and attendant to the princess. One day Kãcaka, the mighty brother-in-law of the King, tried to molest Pà¤càlã and Bhãmasena killed him. (See under Kãcaka). It was at the time when the incognito life was coming to an end that the Kaurava army headed by Duryodhana carried away the cattle of the King Viràña. The King was absent from the palace at that time and the prince, Uttara, had not the guts to go and attack the Kaurava army. It was Pà¤càlã who then suggested sending of Bçhannala of the palace (Arjuna) to serve as charioteer of Uttara. (See under Arjuna, Para 24).
     7) %<Subsequent events.>% The thirteen years of life in exile and incognito came to an end. But the Kauravas were not prepared to give half of the kingdom to the Pàõóavas. The differences between them increased and it led to a great war. ørã Kçùõa agreed to go as a messenger to the court of Dhçtaràùñra and ask for the share of the Pàõóavas. Before leaving he asked each of the Pàõóavas what he should say at the court of Dhçtaràùñra. Pà¤càlã then approached Kçùõa in private and said she desired for a war to defeat the Kauravas. She then reminded Kçùõa of a vow taken by Bhãmasena that he would tie her hair with his hands smeared with the blood from the thigh of Du÷÷àsana.
     The peace-mission of Kçùõa failed and the famous Kurukùetra battle started. Many valiant warriors on both the sides were killed. When Abhimanyu was killed Subhadrà wept bitterly and Pà¤càlã who went to console her fainted. ørã Kçùõa revived her. Pà¤càlã asked Bhãmasena to bring to her the inborn jewel on the head of A÷vatthàmà, son of Droõa. She wanted to take revenge on him for killing her brother Dhçùñadyumna. After a fierce battle for eighteen days the Kauravas were defeated and their tribe annihilated. Pàõóavas took hold of Hastinàpura and Pà¤càlã was one among those who persuaded Dharmaputra to take charge of the administration of the state as its ruler. Dharmaputra performed an A÷vamedhayaj¤a and Pà¤càlã gave presents to Citràïgadà and Ulåpã who were present for the function then. After the A÷vamedha Draupadã lived in Hastinàpura serving Kuntã and Gàndhàrã alike for a long time. It was at that time that Dhçtaràùñra, Gàndhàrã and Kuntã went to the forests and Draupadã expressed her desire to go along with them to be of help to them. But they did not allow her to do so. While the Pàõóavas were living in Hastinàpura as the rulers of the country eminent çùis from different parts of the country visited them and some of the Siddhas (realised souls) among them saw Pà¤càlã as the goddess Mahàlakùmã herself. (øloka 9, Chapter 25, â÷ramavàsika Parva).
     8) %<Death of Pà¤càlã.>% At the fag end of their life the Pàõóavas crowned Parãkùit as the King of Hastinàpura and started on their Mahàprasthàna. They travelled for long through the Himàlayas and reached Mahàmeru. At that time Pà¤càlã fell down dead. Then Bhãmasena asked Yudhiùñhira why without any particular ailment Pà¤càlã died. Yudhiùñhira replied that it was because she showed special interest in Arjuna The Pàõóavas walked on and all of them excepting Dharmaputra died on the way one by one. Even before Dharmaputra entered svarga Pà¤càlã and the four brothers had reached there. (Chapters 1 to 4, Mahàprasthànika Parva).
     9). %<Sons of Pà¤càlã.>% Pà¤càlã had five sons one each from each of the five husbands. She got Prativindhya of Yudhiùñhira, ørutasoma of Bhãmasena, ørutakãrti of Arjuna, øatànãka of Nakula and ørutakarmà of Sahadeva. (øloka 73, Chapter 95, âdi Parva).

#<Pâ¥CâLIKA># (Pâ¥CâLIKEøA). A Yakùa who was a son of Kubera. In some parts of Bhàrata this Yakùa is worshipped as a deity. It is believed that øiva had given Pà¤càlãka a boon that he who worships him whether he be man or woman, young or old, would become intoxicated with vigour. There is a story behind Pà¤càlika obtaining this boon:--
     When Satã who was insulted at the Dakùayàga was cousumed by fire a bereaved øiva sat inactive and moody at a lonely place. When this continued for a long time Kàmadeva (god of love) at the request of the other devas sent arrows against him and made him lustful. øiva then started running passionately calling the name of his wife and finding her nowhere jumped into the river Kàlindã to commit suicide. (The waters of Kàlindã became black from that time onwards). Kàlindã was unable to bear the burden of the soul of øiva and so he had to get out to the shore and run again. At this time Kàmadeva sent another arrow, unmàdàstra (arrow of intoxication) also against øiva. øiva could not bear the impact of the two arrows together and he laboured under great strain. Just then he saw Pà¤càlika son of Kubera coming that way. øiva then made him understand his difficulties and requested him to take charge of the force of the arrows from him. Pà¤càlika did so and saved øiva from his toil. Pleased at this øiva blessed him. He said that Pà¤càlika will be worshipped by people in the month of Caitra and all those who do so will be invigorated. He added that henceforth he would be known as Pà¤càlike÷a also.

#<Pâ¥CâLYA># An à÷rama of ancient Bhàrata. This was the place where Nyagrodha, King of Pà¤càla, performed penance for a long time. (øloka 11, Chapter 90, Vana Parva).

#<PA¥CAMAHâYAJ¥A># For a Gçhasthà÷ramã (householder) the following five apparatuses are unavoidable: A sifter, a grinding stone, a broom, a wooden mortar and a water-pot. It is believed that a sin is committed when each of these is used and to remove the sins thus committed the ancient sages have prescribed five yaj¤as and these five yaj¤as are called the Pa¤camahàyaj¤as. They are the Brahmayaj¤a, Pitçyaj¤a, Devayaj¤a, Bhåtayaj¤a and the Mànuùayaj¤a. Reciting of Vedas is Brahmayaj¤a. Pleasing the manes by offering rice or libations of water is called Pitçyaj¤a. Giving offerings to the demi-gods in the sacrificial fire is called Devayaj¤a and religious offerings of rice to the crows is called Bhåtayaj¤a. Giving food for the guests is Mànuùayaj¤a. One who does not do the Pa¤camahàyaj¤as is no better than dead. Some scholars have classified the Pa¤camahàyaj¤as as Huta, Prahuta, Bràhmyahuta, Prà÷ita and Ahuta.
     "japo huto huto homaþ prahuto bhautiko baliþ // bràhmyaü hutaü dvijàgnyarccà pràsitam pitçtarpaõam. //"
     Ahuta is Brahmayaj¤a, huta is devayaj¤a, prahuta is bhåtayaj¤a, bràhmyahuta is mànuùikayaj¤a and prà÷ita is pitçyaj¤a. Even if at times one finds it not possible to do mànuùikayaj¤a one must perform daily brahmayaj¤a and daivayaj¤a. The offerings given to gods in the sacrificial fire go to the Sun. The Sun sends rains to the earth which in turn make the plants flourish. Vedas say that thus living beings increase. Just as all animals and objects depend on life-breath for living, a Brahmacàrã, a Vànaprastha and a Sannyàsã depend upon a gçhastha for sustenance. Therefore, the Gçhasthà÷rama is the best of all à÷ramas. (Chapter 3, Manåsmçti).

#<PA¥CAMä># An ancient river of Uttara Bhàrata. People used to drink water from this river. Chapter 9, Bhãùma Parva).

#<PA¥CANADA I># A land of the north-western side of Bhàrata. This is at present called the Punjab. When Nakula conquered the western states he conquered Pa¤canada also. (øloka 11, Chapter 32, Mahàbhàrata). Five rivers of names Vipà÷à (Vyàsa), øatadrå (Sutlej), Iràvatã (Ràvã), Cndrabhàgà (Chenab) and Vitastà (Jhelum) run through this place and that is why the place is called Pa¤canada.

#<PA¥CANADA II># A sacred place in Kurukùetra. If one bathes in the holy pond of Koñitãrtha there, one would get the benefit of performing an A÷vamedha. (Chapter 83, Vana Parva).

#<PA¥CAPRâöAS># The five pràõas (life breaths) of any living being are Pràõa, Apàna, Vyàna, Samàna and Udàna. There is a story in 'Devã Bhàgavata' regarding the origin of the Pa¤capràõas.
     Once ørã Kçùõa met Ràdhàdevã at Ràsamaõóala and in seclusion they spent in sexual sport the period of one day of Brahmà. Then Kçùõa selecting an auspicious time dropped his vital fluid into her womb at the end of the sexual sport. Tired by the prolonged carnal sport and shaken by the impact of the hot semen Ràdhàdevã perspired profusely and the exhaustion produced deep and long breaths. The whole universe was covered with her sweat and her sighs became the goddess of the life-giving breaths of all created animals. From the left side of goddess was born Vàyupatnã and to her were born the Pa¤capràõas. Besides these, another five younger pràõas were also born. From the sweat of the Devã was born Varuõa and from the left side of Varuõa was born Varuõànã. (9th Skandha, Devã Bhàgavata).
     Màõóåkyopanisad gives the following details regarding the working of the Pràõas in the body:--Pràõa was first used in the sense of breath. Later it got the meaning of life. Life is in fact breath to all living beings. Only when a man is awake, his mind and sense organs are active. But Pràõa is active always both in the state of wakefulness and sleep. Therefore Pràõa is the vigour of life. It may be said that when a man is asleep his senses merge with his mind and his mind with the pràõa. The five factors of Pràõa are the Pa¤capràõas. The first of the five is called Pràõa itself. It is called Mukhyapràõa or chief Pràõa. Just as a King appoints his ministers at different places to do specified jobs the chief Pràõa posts the other pràõas at different parts in the body with specific purposes of their own. Pràõa is seated in the heart and does the work of breathing. Apàna is seated in anus and directs the organs of excretion of the body. Vyàna is spread throughout the body and it is this life-wind which keeps one alive even when breathing is stopped for some time. When an archer stands in deep concentration with his bent bow without breathing he lives with the help of Vyàna. Samàna controls the breathing-in and breathing-out to a specified rhythm. Samàna (equaliser) is so called because it balances the force of the in-coming and outgoing breaths. There is a school of thought that Pràõa is not seated in the heart but spread over the ears, eyes nose and face. Samàna is seated at the navel midway between the seats of Pràõa and Apàna. This is also a reason why life wind got that name. This breath does the work of prompting digestion. The four pràõas, Pràõa, Apàna, Samàna and Vyàna sustain life. The fifth one, Udàna, takes the soul of the being out of the body when it dies.

#<PA¥CâPSARAS># A lake of distinction. During the exile of ørã Ràma in the forests, Agastya showed ørã Ràma this lake and described its origin thus: "In times of old a sage named Màõóakarõi built this lake. This sage living on air alone stood in the waters of this lake and practised severe austerities for ten thousand years. Devas were frightened by the rigorous penance of Màõóakarõi and they sent five devakanyakàs (celestial damsels) to the earth to entice the sage and stop his penance. Tke sage was attracted by the divine beauty of the girls and he lived with them in a grand building constructed within the lake itself. Even after the passing away of the sage and the damsels people used to hear dance and music from inside the lake. Because five apsaras lived in that lake it became known as Pa¤càpsaras.
     (Apsaras = celestial damsels who are servants of Indra).
     (Sarga 1, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<PA¥CARâTRA># An àgama (a system of philosophy). (Chapter 218, øànti Parva).

@<[Page 553b]>@

#<Pâ¥CARâTRA># A book of spiritual doctrines. He who learns this will attain the position of Uparicaravasu. øloka 25, Chapter 325, øànti Parva).

#<PA¥CAøIKHA># A sage of ancient times. The Puràõas give the following details about him.
     He was a disciple of âsuri. He was brought up breastfed by Kapilà, wife of âsuri and so he was known as Kàpila also. He dwelt in Pa¤casrotas and performed a Yàga for a thousand years and got his name Pa¤ca÷ikha. He went to the assembly of the learned king Janaka and entered into a polemic contest with him and defeated him. The defeated King gave Pa¤ca÷ikha great respect and he lived in the court of Janaka as his Guru for a number of years. (Chapter 218, øànti Parva).

#<PA¥CâøVA># A King of the Puru race. (See under Puruvaü÷a).

#<PA¥CATANTRA>#
     A. %<General information.>% An ancient book of distinction written by the scholar Viùõu÷armà in the form of stories for the use of children to give them an idea of the different aspects of life.
     1) %<Origin.>% There is a statement in the preface itself regarding the composition of this book: "Three sons were born to an emperor named Amara÷akti. All the three were dull-witted. The emperor was very sorry for them but found no way to improve them. Greatly disappointed the King called the royal council and told them about his sons. Then one of the members of the council, a man named Sumati, stood up and said "Oh best of Kings, let us not try to teach your children the ÷àstras one by one. It will not only be unpleasant study but would also take a long time to complete. If we can mix all the ÷àstras cleverly and make it palatable like sweetmeats the children would take it easily. There is a suitable man also for this work in our state. He is Viùõu÷armà, a kind-hearted scholar who is not only well-versed in all the sàstras but also an adept in the art of the up-bringing of children. I am sure he would make your children wise and learned." When the emperor heard this he sent for Viùõu÷armà and told him everything. After understanding well the nature of his would-be disciples and the ambition of their father, Viùõu÷armà took charge of his wards and within six months he taught the sons of the emperor the science of government. The stories which he used to teach them the science of administration were all compiled into a volume called Pa¤catantra."
     2) %<A general idea of the book.>% The book contains five divisions each division illustrating one tantra (tact, diplomacy) by several stories. It contains prose and verse. The first tantra is called Mitrabheda. Stories under this head explain the philosophy of "Divide and rule" in politics. The main characters in these stories are two foxes named Karañaka and Damanaka. Stories under Mitrabheda relate to how these sly foxes enjoy themselves in breaking the intimacy between a lion and an ox using slander against each other. 'Mitralàbha' is the theme of the next tantra. It is an advice that you should select your friends with care selecting them only after studying them in detail properly. The author has selected as characters in his stories for this purpose a tortoise a deer, a crow and a rat. The third tantra is called Kàkolåkãya. This deals with the evils behind an intimacy between born enemies. The main characters in the stories relating to this are a crow and an owl. The fourth tantra is called Labdhapraõà÷a. It describes how a man loses what has come into his possession by his foolishness. A monkey and a crocodile are the characters in this story. The fifth tantra is Aparãkùitakàraka. It deals with the bad side of not looking into all the possible aspects of what you hear. Several stories are there to illustrate this point.
     3) %<Popularity of the book.>% Though no correct records are there in history in support of the belief, it is believed that Amara÷akti was the ruler of Mahilàropya in Deccan and that Pa¤catantra must have originated from there. But Pa¤catantra received a global publicity and popularity and was translated from Sanskrit into many other languages. Directed by King Kosru Anuùirva, a Persian poet named Buryoe translated it into the Persian language during the period 531-575 A.D. That translation is not available at present. In the year 570 A.D. it was translated into the Syrian language by a poet named Bud. A scholar named Abdulla Ibaal Mogaffa in the year 750 A. D. translated it into the Arabic language. It was from this Arabic translation that it was translated into many European languages. The Greek translation appeared in the year 1080 A.D., Hebrew in 1100 A.D., Latin in 1270 A.D., German in 1480 A.D., Italian in 1582 A.D. and French in 1678 A.D. Next to the Bible this is the book which has received the greatest publicity and popularity. The great linguist Hertel says that Pa¤catantra has appeared in about 200 translations in fifty different languages.
     4) %<Period of composition.>% Because the translation into the Syrian language appeared in the year 570 A.D it must have been composed earlier than that date. Again, since it takes at least two centuries for a work to get popular enough to be translated into a foreign language, the composition must have been done early in the fourth century A.D. Some believe that the work was done in Kashmir. While others assert that it was written in Magadha. The original title of the book is believed to be 'Karataka and Damanaka' by a few.
     5) %<Two editions.>% Two different editions of the book are now found. One edition popular in Kashmir is known as Tantràkhyàyikà. The other is in the form found in Kathàsaritsàgara and Bçhatkathàma¤jarã. The original Sanskrit work is very rarely found. There are several editions of this in Dakùiõa Bhàrata. Changes in the stories according to the change of times are also noted. (History of Classical Sanskrit Literature).
     B. %<Contents (Stories).>%
     1) %<Mitrabheda.>% There was once a very good merchant in the land of Mahilàropya called Vardhamàna. He was once travelling in a bullock-cart. One of the bullocks drawing the cart was named Sa¤jãvaka. The leg of Sa¤jãvaka broke on the way striking against a stone. Leaving the bullock to the charge of four of his attendants Vardhamàna continued his journey. When night came the attendants were frightened by the surrounding forests and so, leaving the bullock to its fate the attendants left the place. The bullock got well and it roamed about in the forests bellowing loudly. The King of the forests, Piïgalaka the lion, was frightened by the bellowing of the bullock.
     The lion remained in the forest without stirring out from its cave. The minister of the lion was a fox. That fox had two sons named Karañaka and Damanaka. Damanaka wanted to know what made the lion worried and told his brother about it. Karañaka advised him not to interfere unnecessarily with the affairs of others and told his brother Damanaka a story to stress his point.
     A group of sawers were sawing wood near a temple for its construction. At lunch time one of the sawers placed a wedge on a half-sawn timber and went for his midday meal. One of the monkeys sitting on the branch of a tree near the temple jumped on to the halfsawn timber and pulled out the wedge. His tail had fallen without his knowing into the space between the sawn planks and when the monkey later jumped out from the timber his tail was wedged between the planks and the tail got crushed. If you poke your nose into the affairs of others without any purpose such dangers are sure to happen.
     Hearing that, Damanaka said, "Brother, are we serving the lion, our master, just for our food? If we want only our food what difference is there between ourselves and the dog? Have you not seen the uproar the dogs make when they see food. A dog has no modesty, humility or self-confidence. Some men are also like that. But some others are not like that. Look at the elephant. It never makes an exhibition of its happiness when it gets its food. Its majestic stand, look and gestures are worth noticing. The best of men are also like this. Everybody should keep this in mind. He who earns his livelihood without depending on others but does it by his own wits and efforts is the most revered of men. But food is not enough, we must earn fame also. So even though we are children we must try to remove the worry that hangs over our lord, the lion." The brother was not moved by this philosophy of Damanaka and so he said again, "Anywhere and in any venture success is difficult to achieve and failure is very easy. It is difficult to rise up but it is easy to fall down. It is a very hard labour to roll a stone up a mountain but to push it down from the top is very easy. He is blessed who can read correctly the thoughts of other people. I have, looking at the face of our King, understood that something big is worrying him."
     Karañaka said, "Admitting what you say to be correct how are we to know the thing that worries the King? It is a dangerous task." Damanaka said "Regarding the achievement of success, there are three kinds of people namely the Uttama (best), the madhyama (mediocre) and the adhama (worst). The adhama type will never start a venture fearing failure. The madhyama type would start his endeavour but would turn back at the sight of obstacles. But the Uttama type would never turn back without achieving success. They are the adorable type of men in this world. The Uttama would act according to the circumstances of the situation. If he wants to talk to another and obtain a favour from him he would not go to him at random without looking into the time, place and opportunity to do so. Even Bçhaspati has his moods. In fact, there is nothing impossible in this world. Disappointment and failures are due to want of experience and lack of endeavour. The great ocean with its huge rolling waves gives one a fright at first sight. But if he starts bathing in it for a long time he finds it not so unapproachable or ghastly."
     When Karañaka heard these moral preachings of his brother he allowed him to do what he wanted to do. Damanaka went to the cave of the lion. Far from the cave itself Damanaka started walking humbly with his head bent down. The lion saw Damanaka walking thus to him and was immensely pleased. The King of the beasts asked him thus "Damanaka, it is a long time since I saw you and your brother. Why is it that you both, sons of my minister, do not come and see me as often as your father?"
     Damanaka replied very humbly "Oh mighty King, of what use can we insignificant creatures be to you? Yet, if one thinks over it, even little things can also be of use at times to great people." Damanaka then recited to the King a poem which in substance was thus: "Even grass over which we trample while walking, is of use as fodder to the cattle. Some are used for cleaning the teeth and still some, dry and brittle, to tickle the ear when it itches badly. Great men retain their greatness even when they fall. A burning torch would send its flame only upwards even when you keep it upside down. Similarly all things will shine only in their proper places. An ornamental waistbelt would not shine round a neck nor would bangles shine on one's ears. Anyhow let me ask your highness one question. Is it true that when your highness went to drink water something happened to make your highness worry ?"
     Piïgalaka the lion said: "What you say is correct. When I went today to drink water in the river I heard the horrifying bellow of a fierce animal and was frightened. I am thinking of leaving this forest and going to some other one."
     Damanaka said "Oh Lord, be not frightened. Appearances are often deceptive and cannot be believed. I shall tell you the story of a fox who mistook an ordinary drum for an animal with good flesh. Once a fox saw a drum lying in a battlefield. It was making a sound when the wind blew over it. The fox mistook it for an animal with plenty of flesh and blood. Rejoicing at the prospect of having a hearty meal the fox mustered courage and went near it. It tore the leather open. Only then could it understand its blunder."
     The King liked the story very much. So he sent Damanaka to enquire where the bellow came from. Damanaka found out Sa¤jãvaka, the ox and told him everything and added that he had been sent by the King to fetch him to his presence. Sa¤jãvaka was at first afraid to go but the consoling words of Damanaka gave him courage and it went to the lion. The lion and the ox became great friends and gradually the intimacy developed to such an extent that the King of the beasts started becoming indifferent to the welfare of the other beasts in the forest. The subjects of the King Piïgalaka were in trouble.
     Feeling sorry for his own actions Damanaka went to his brother and said, "All this happened because of our own fault. I shall tell you a story about a self-made calamity. Once an ascetic named Deva÷armà was afraid of robbers. So he stitched into his robes all the money he possessed. Somehow a robber named âùàóhabhåti came to know of it and he made friends with the ascetic and acted as his servant pretending to be very faithful. Deva÷armà got confidence in him and one day he went to bathe handing over all his guarded wealth into the hands of âùàóhabhåti. On his way back from the river after his bath Deva÷armà saw two goats fighting against each other. Blood was flowing from the heads of both the goats and still the fight continued. A fox came there to drink the fresh blood flowing from their heads and he went and started licking the blood that had dropped between the two fighting goats. The goats came again and hit against each other with force and the fox that was standing between the two and licking the blood greedily was crushed to death. When he returned after witnessing the fight the ascetic found that his servant had gone away with his cash."
     Karañaka liked the story very much. They then discussed ways and means of getting out of this calamity. Damanaka said that any object can be achieved by cleverness and told his brother a story to illustrate his point. He said "Once a crow made his abode on a tree with his wife and children. After some time his wife began to lay eggs but all of them disappeared one by one. They made enquiries and found that the culprit was a big cobra living beneath the same tree. They were no match to the cobra and so they sought the advice of their friend, a fox.
     The fox said, "I shall suggest a way to get out of the danger. Have you not heard the story of an old stork who got his food by his cleverness? The stork went to the banks of a pond feeling hungry. There were plenty of fishes in the pond. The stork stood still on the banks pretending to be sad. A crab seeing the sad-looking stork came and enquired the cause of his grief. The stork said 'You well know that we storks live on flesh. and fish. I now understand that a fisherman has planned to catch all the fish in this pond. This is the cause of my worry." The fishes who overheard this conversation between the crab and the stork came before the stork frightened and requested him to save them from the fisherman somehow. The stork said 'I am not strong to fight the fisherman. But I can do what little help I can give you. I shall every day remove you one by one from this pond to another one without the knowledge of the fisherman."
     The poor fishes agreed to the proposal and the stork carried away one fish everyday from the pond and ate it at a place hidden from the view of the others. This went on for one or two months without break and somehow the crab got suspicious and he requested the stork to take him also to the other pond. The stork carrying the crab reached its usual place and the crab was horrified at the sight of the bones of the fishes eaten before by the stork. The crab knew its death was sure even if it did not fight with the stork and so started a fight and in the end killed the stork by crushing the neck of the stork."
     The crows crew hilariously when they heard the story of the fox. The fox then told them a plan. "When any of those who come to bathe in a pond nearby removes the necklace and places it on the shore you are to pick it up and hang it on a branch of the tree." The crows did like that and pedestrians going that way saw the necklace hanging from the branch and took it after killing the cobra in the hole beneath the tree."
     On hearing the story told by Damanaka the idea of putting the lion against the ox gained strength in Karañaka's mind. To confirm the idea in his brother's mind Damanaka told another story. Damanaka said. "Once there was a lion named Madotkaña. He lived in a forest harassing all the beasts that lived there.
     All the subjects of King Madotkaña joined together, went to him and represented to him that they would go to his cave one by one every day to be killed and eaten by him. The lion agreed to that and the beasts one by one went to his cave each day. One day it was the turn of a clever hare. The hare walked slowly and reached the lion's den late. The King was very cross at this and asked him to explain why he was late. The hare said "Oh lord, on my way another lion accosted me and I had to take a round-about route to get away from that lion." The lion got angry and asked the hare to take him to the other lion who dared to come to that forest and question his authority. The hare took the lion to a well and asked his lord to peep in. When Madotkaña did so he saw his own reflection in the still waters of the well and mistook it for another lion. It jumped into the well and was killed."
     Karañaka had implicit confidence in Damanaka after hearing all these stories and he sent his brother to the King to create a rupture between the lion and the ox. Damanaka went to the King Piïgalaka and apologised for the mistake he had committed. Then the King enquired what the mistake was. Damanaka said that the ox Sa¤jãvaka was not such a simpleton as he took him to be. He was ambitious and wanted to snatch away the kingdom from Piïgalaka. It was unwise to keep one single minister always. "After all what can an ox do? He can plough the fields. I have come to inform you all these out of my regard for you." Damanaka said.
     Even after hearing all these, Piïgalaka did not have the heart to abandon the ox. Piïgalaka asked what a poor bullock could do against a lion. Damanaka then said that one would come into grief if one believed too much in any body. "Have you not heard the story of the louse which believed the bug?" Damanaka asked. Then he narrated a story. "Mandavisarpiõã was a louse which was living happily on the silken bed of a King. A bug went there and made friends with the louse. The poor louse believed the bug to be harmless and allowed it to stay that night with him. The bug said that it was very greedy to suck the blood of the King. At night the bug bit the King. The King woke up and ordered his servants to search for the thing that bit him. When lights were brought the clever bug slipped away. The royal servants conducting the search found out the louse and killed it."
     The lion liked the tale very much and yet was reluctant to dismiss the ox. The lion wanted proof that the ox was at fault. So Damanaka went straight to the ox in his house and said "We are all small people. What does the master do for our welfare? If small people seek the friendship of big people the small ones will always suffer." The ox endorsed the view and told a story to illustrate the truth. "A lion named Madotkaña had a tiger, a fox and a crow as his ministers. When the ministers were once walking in the forest they saw a camel. They had never seen a camel before and so they were wonderstruck by the animal. They went and talked with it and gathered that the curious animal was a camel which had been carrying loads for a merchant. It had now escaped from the merchant because of the heavy work it had to do. The camel wanted to remain in hiding. The ministers took the new animal to the lion. The lion liked the camel very much and soon they became good and intimate friends. The intimacy increased and soon the King lost all interest in his other subjects. At this stage the ministers found out a plan. They advised the King to kill and eat the camel but the King refused to do so. Then the crow went before the King and requested the lion to kill and eat it. But the crow was so small a food for the lion and so it refused to kill the crow. Then the fox made a similar offer but the lion refused to kill the fox also. Then came the tiger with the offer and the lion refused to kill the tiger also. Seeing all this the camel also made a similar offer and the moment his consent was out from his mouth the fox and the tiger together killed the poor camel and ate it. So one should be careful in believing others. In my case I am sure some wicked persons must have advised him against me and that is the reason why the lion is angry with me. But I will always work true to my conscience. There is no harm in fighting either for selfprotection or for destroying one's enemies. So if it is necessary I will fight the lion."
     Hearing this Damanaka said "To go to war without knowing the strength of the enemy is wrong. Once upon a time a water-fowl quarrelled with the ocean. The water-fowl was living happily on the shores of an ocean with his mate. They ate the worms that lived on the shores. The she-fowl got pregnant and when it was time to lay her eggs she asked her mate to show her a safe place to lay the eggs. The male mate asked her to lay the eggs on the shore itself. But the she-fowl said that the waves would carry away the eggs and so it was not wise to do so. The male fowl assured her that the ocean was not bold enough to do anything against his interests. But the she-fowl still hesitated.
     Then the male fowl said "I am the nearest relative responsible for your protection and welfare. If one does not heed the words of a relative one will fall into danger. I shall tell you the story of a tortoise which came to grief by not obeying the instructions of its friends. In olden times there lived on the banks of a pond a tortoise who had two swan-friends in the lake named Saïkaña and Vikaña. Once the lake became empty of water and the swans decided to go to another lake with water. They never wanted to part with their friend the tortoise and so decided to take the tortoise also along with them. But the tortoise could not fly and so they found a plan to carry the tortoise to the other lake. They brought a stick and the tortoise was asked to hang at the middle of the stick clutching the stick tightly with its teeth. The swans then took the stick by its two ends each holding one end in its beak. The swans gave strict instructions that the tortoise should not open its mouth and then rose up into the air and flew towards the other lake. On the way some children saw the funny sight in the air and so hooted and howled. The tortoise got angry and abused the children. The moment it opened its mouth it lost hold on the stick and fell down to the ground This happened because the tortoise did not heed the words of its friends." The water fowl continued 'It is cowardice and foolishness to remain sad expecting dangers in future. Just hear this story' he said 'Once in a pond there were three fishes named Anàgata, Utpannamati and Yadbhaviùya. Hearing that fishermen were coming to fish in that pond Anàgata warned them and suggested going to another pond to escape from the fishermen. But Utpannamati and Yadbhaviùya did not care. They said that some plan could be found out when the danger came. But Anàgata felt diffident and so he went away to another pond. Soon the fishermen came and spread their nets. Utpannamati lay still pretending to be dead. The fishermen took it and deposited it on the shore and started to fish again. The moment the fishermen turned their heads Utpannamati slipped into a mud pit nearby and remained there till the departure of the fishermen. But poor Yadbhaviùya could not think of any plan and so was caught and carried away by the fishermen. So just like Utpannamati I will also come across some plan when the danger comes and so you do lay your eggs on the shore of the ocean itself."
     Hearing the assuring words of her husband the shefowl laid her eggs on the shore. But very soon waves came and carried them away. She complained to her husband. The water fowl called a conference of all the birds living there and explained to them his mishap and all of them went on a deputation to Garuóa, the best of the birds and requested him to find out a remedy. Garuóa represented the matter to Mahàviùõu who in turn called Varuõa to his side and ordered him to give back the eggs to the fowl.
     After telling this story Damanaka went to the lion and told him many misleading lies about the ox. Gradually the lion and the ox became enemies. Damanaka then triumphantly went and informed his brother Karañaka of his achievement. But Karañaka said "Brother, you have done a very unjust thing. There are four methods to achieve your object namely, Sàma, Dàna, Bheda and Daõóa. Of these Bheda is to be used only last of all. I shall tell you a story:
     Once a chetty (Merchant) had two sons named Dharmabuddhi and Duùñabuddhi. Once they were both travelling through a forest when Dharmabuddhi got a treasure from a hole at the base of a big tree. Duùñabuddhi advised his brother not to take the treasure to the city as it was dangerous to do so and made him bury it at a place beneath the same tree. That night itself Duùñabuddhi went and dug out the treasure and got it buried in his own room. After some days both of them went together to see the treasure and found the place empty of the treasure. They accused each other of stealing the treasure. Both of them complained to the King. The King asked them whether they had any witnesses and they replied that only the tree was there as a witness. The King decided that both of them should go beneath the same tree and dip their hands in burning oil to prove their innocence. Duùñabuddhi went to his father and requested him that he should hide in the hollow of that tree and say that it was Dharmabuddhi who had stolen the treasure. Hearing this the father said "Child, when you think of a trick you must also think of the danger involved in it. Once there lived a stork with his wife on a tree. A serpent living in the same tree began to eat the young ones of the stork and the stork complained to his friend fox about it. The clever fox suggested to him a plan. There was a mongoose living near the tree. The stork was to drop fishes in front of the hole of the mongoose and continue dropping fishes in a line leading to the abode of the serpent. The mongoose would thus be led to the hole of the serpent. The stork did so and when the mongoose reached the hole of the serpent it saw it and killed it. I cannot do such cruel things." But when Duùñabuddhi insisted, the father half-heartedly agreed to it and went and sat in the hollow of the tree. Next day the servants of the King came to the foot of the tree with burning oil. They asked the tree to tell the truth regarding the theft. Then there came a voice from the tree denouncing Dharmabuddhi as the culprit. Dharmabuddhi then said there was no truth in the bodiless voice and requested them to fumigate the tree from beneath. The royal servants did so and then the father came out and confessed everything. The servants of the King nailed Duùñabuddhi on a spike and killed him.
     After having told the story Karañaka tried to dissuade his brother from his deceitful intentions. Karañaka said:--"Piïgala and Sa¤jãvaka are kind-hearted and simple people. There need be no treachery with them. Treachery is allowed against wicked people. I shall tell you the story of a merchant:--
     This merchant had as his entire wealth a thousand pounds of iron and one day he went on a pilgrimage after entrusting his entire wealth to a friend and neighbour of his on the understanding that the latter should return it on his return after the pilgrimage. After ten months the merchant returned but the friend did not give back the iron. He regretted that all the iron was eaten by rats in which his house abounded. The merchant knew that his neighbour was speaking falsehood but kept silent over the matter. After a few days the merchant somehow enticed the only son of his neighbour to his house and locked the young boy in a room. The friend went in search of his son to the merchant's house and asked him whether he had seen his son anywhere. The merchant replied that he saw the boy being carried away by a kite. The friend could not believe the story and suspecting some foul play on the part of the merchant went to the king and reported the matter to him. The king sent for the merchant and asked him about the missing boy. The merchant gave the king the same reply he gave his friend. The king was surprised and asked the merchant whether it was believable that a boy aged eighteen would be carried away by a kite. The merchant very coolly replied that such things could happen in a country where rats could eat a thousand pounds of iron. The king asked the merchant to explain and he then told him everything that had happened. The king ordered the friend to return the iron and the merchant got back his wealth. Karañaka after telling this story added that deceit in return for deceit was no sin. Damanaka stuck on to his plan and made the lion and ox fight each other. The poor ox was killed and the lion became his old self again.
     2) %<Suhçllàbha. (Gaining friends).>% Once there lived on a tree a crow named Laghupatanaka. The crow saw a hunter coming and spreading a net beneath the tree. A flock of doves coming that way was caught in the net. But the doves flew up in a body and the net was carried from the ground freed of the pegs that held it. The crow followed them and when they were safely landed at another place Citragrãva the leader of the doves, told the crow thus "I shall now show you the benefit of gaining friends." Citragrãva and his doves flew again with the net and landed before the hole of a rat named Hiraõyaka. The rat was a friend of Citragrãva. On hearing the voice of Citragrãva outside, Hiraõyaka came out and felt sorry for the plight of the doves. The rat pointed out that nobody could oppose fate and proved it with illustrations. He added:--"Though elephants and cobras are mightier and fiercer than men, it is because of fate that they are being controlled by smaller people than they themselves. Hiraõyaka cut to pieces the threads of the net and set the doves free. Next day the doves flew away to their places. Seeing the generosity shown by the rat, the crow wanted to be friendly with the rat. The crow mentioned this to the rat. But the rat refused to be friendly thinking that it was a ruse to get him killed for his food. But the crow promised to be grateful for ever to the rat for saving the doves which belonged to the community of birds to which the crow also belonged. But the rat retorted that gratitude was a quality which was absent in any living being and generally harm was the reward for any favour done. The crow was greatly grieved to hear the words of Hiraõyaka and told him that he (crow) would commit suicide if the rat did not take him as his friend. At last the rat took pity on the crow and they became friends. Time passed on and then there broke out a famine in the land. The crow decided to shift his abode and told the rat about it. He said he was going to a lake on the banks of which lived a friend of his, a tortoise. The tortoise, he added, would fetch for him from the lake plenty of fish to eat. The rat was also affected by the famine and so he also decided to accompany the crow. The crow took the rat in its beak and they both reached the lake where lived the tortoise named Manthara. The crow introduced Hiraõyaka to the tortoise and the tortoise asked him the reason why he left his previous abode.
     The rat said:--"There was a bhikùu (one who lives on alms) named Cåóàkarõa living in a house in my place. He used to eat only what was required to maintain life in him. He would cook his own food and keep the remains everyday in his kitchen. I used to eat that food and live. Then one day another Sannyàsin named Bçhatsphik (Vãõàkarõa) came to this house. Every night Vãõàkarõa used to read the Puràõas to Cådàkarõa. Cåóàkarõa would sit and make a sound on the bow kept nearby to drive me away. The first time he did so Vãõàkarõa who was reading resented the interrupting sound and asked Cåóàkarõa why he made it. He then explained that it was intended to drive away the rat coming to steal the food. I was forced to starve and I became lean and weak. Even rivers would go dry if there are no rains. Only those with wealth would have friends. Begging is a nuisance to others. Everywhere it is important to acquire good and faithful friends. When a good man is in danger only good men rush to help him. When an elephant falls into a pit it is always another elephant which comes to its rescue. Therefore I desire to make friends with you."
     All the three, the crow, the rat and the tortoise lived together happily. Then one day a deer named Citràïgada escaping from a hunter came frightened to their midst and started living with them. One day the deer which went in search of food did not return even after dusk and so the crow went in search of the deer and found it trapped in a hunter's net. The crow informed the rat about it and the rat immediately came and started gnawing at the strings of the net. In the meantime the tortoise desirous of knowing the plight of Citràïgada crawled to the place of accident. The rat had already torn to pieces the net and the crow and the rat said that it was unwise of Manthara to have come so far crawling as there was danger from the hunter coming to the place soon. Before the deer could endorse the views of his friends the hunter came to the scene. The deer, the crow and the rat escaped. The hunter saw the crawling tortoise and caught it. Binding it with a string the hunter placed it on the ground. In the meantime the friends of Manthara who had escaped hit upon a plan to resuce the tortoise. The deer lay down pretending to be dead at a place far away from the place but within the sight of the hunter. The crow sat perched on its body as if pecking at its flesh. The hunter saw it and went to take the dead body of the deer. The moment the hunter turned away from the tortoise the rat went and cut the string binding the tortoise and set it free. Before the hunter reached the deer it ran away. So all were saved. This is the benefit of having good friends.
     3) %<Sandhivigraha (Peace and war).>% We must make friends with people only after knowing them well There was once a big banyan tree in a forest which was inhabited by many crows. Their leader was a crow named Meghavarõa About three kilometres away from this tree was another banyan tree on which lived a number of owls. Their leader was an owl named Amardana. The crows and the owls were great enemies.
     One day Amardana king of the owls with a large army of a lakh of his subjects attacked the crows at night. The crows could not see at night and so all the crows excepting a few of the top ones were killed. Meghavarõa, the king, and his ministers, Uddãpaka, Sandãpaka, Anudãpaka and Cira¤jãvã and a few other subjects were the only ones who escaped from there somehow. They sat in council at a place and thought of the ways and means to wreak vengeance on the owls. Uddãpaka said that when the strength of the enemy was great it was advisable to move away to another place, or to seek the aid of mighty people or to surrender to the enemy. It was the nature of dogs to leave one's place and go to another place, Sandãpaka said. Others also were of the same opinion. Cira¤jãvã alone did not express any opinion and so the king asked him why he was sitting silent.
     Cira¤jãvã said:--"Oh King, we became enemies of the owls because of our bad tongue. I shall tell you the story of an ass which met with its death because of its bad words. Once a washerman had a donkey to carry his load of clothes to and fro. The poor washerman did not have sufficient earnings to feed the donkey well and so he let it loose to go and eat of its own accord to appease its hunger. The donkey started going to the fields of other people and eating their grains. People started hurting the donkey and so the washerman did a clever thing. He covered the donkey with the hide of a tiger and let it loose. People mistook it for a tiger and did not dare to go near and hurt it. Then one day a farmer keeping watch over the fields at night felt suspicious of the fake tiger and covering himself with a blanket and with a bow and arrow in his hand stealthily approached the donkey. The poor donkey mistook the farmer for a she-donkey and brayed and approached him with amorous movements of its body. The farmer knew from its voice that it was a donkey and so removed his disguise and stood before the donkey. The be-fooled donkey got angry and abused the farmer using very vulgar language. The farmer got angry and killed him with an arrow.
     Cira¤jãvã continued:--Once upon a time a few birds joined together and decided to elect their leader. The owl was the bird selected to lead them. An aged crow condemned it. The crow said; "Are you making this ugly bird which is blind all day your leader? If only you make a worthy creature your leader you will be respected. I shall tell you a story to illustrate my point." He then narrated the following story:
     Once upon a time there came a period of twelve continuous years without any rain at all on the earth. Wells, ponds, lakes and rivers were all empty. A huge herd of elephants walking in the forests represented to its leader the grave situation and the leader sent messengers to all sides to find out watering places with water. One of the messengers came back and reported that he had found out a beautiful lake full of water and that on its banks lived a number of hares. The elephants immediately went to that place and started enjoying swimming and bathing in the waters of the lake. Many rabbits on the bank of the lake died when trodden upon by the elephants. The aggrieved rabbits sat in a council to consider the steps to be taken to stop this deadly nuisance of the elephants. One of the hares, Vijaya by name, promised to handle the matter by himself. He knew it would be unwise to go anywhere near the elephants. So Vijaya climbed on to the top of a hill near the lake and when he saw the elephants coming to the lake as usual hailed them from the top of the hillock. When the elephants turned their heads to the place from where the sound came they saw a hare speaking to them. The hare bawled out thus: "We are all servants of Candra, the moon-god. This lake has been given to us by him. Candra Bhagavàn has deputed me to verify a report which has reached him that some elephants are making the water of the lake muddy. He will surely be cross with you if you again enter the lake. So it is better for you to go away from this place." The elephants were frightened and they all left the place. Cira¤jãvã added that this happened to the elephants because of the lack of a wise and proper leader.
     The aged Cira¤jãvã continued: "It is unwise to place confidence in small people. I had an experience. Near my abode on a tree there lived a bird called Kapi¤jala. We became friends. One day Kapi¤jala did not come home as usual. Taking advantage of it a rabbit came to Kapi¤jala's abode and started living there. I did not like it and I told the rabbit about it. But the rabbit did not mind it. After four or five days Kapi¤jala returned home and on finding a rabbit in his nest got angry and asked him to leave the place. The rabbit refused to go and an argument ensued. The rabbit said that lakes, rivers and trees were for all and did not belong to any particular individual. "He who is in possession of it is its owner," the rabbit argued. So they decided to take the case for arbitration and for that purpose approached a cat named Dadhikarõa doing penance on the banks of the river Yamunà, I followed them curious to know the decision of the ascetic cat. They did not see me. Both of them on approaching him started presenting their case before the cat. The cat pretended to be deaf and asked both of them to come nearer and talk into his ears. They moved nearer and the cat caught hold of them both and ate them. Those poor beings lost their lives by placing too much confidence in the aged cat. That is why I say that we should not select a small being like an owl as our leader.
     On hearing the story of the crow the birds withdrew from their first decision of selecting an owl as their leader. The owl was offended and felt insulted and roared that his community would one day wreak vengeance on the crows. A wound made by an arrow would heal in due course and a tree would grow even if its branches are cut but any wound on the pride of an individual is never healed.
     Cira¤jãvã continued:--"This is how the crows and owls became enemies. We have to fight the owls. It is impossible to serve mean people. I shall tell you a story of what would happen if one believes in mean people:-Once a brahmin decided to perform a Yàga to increase the prosperity of the land.
     He wanted a goat for the same and some wicked young people knew that he was going to buy one. They worked out a plan to deceive the poor brahmin. They sat hiding at different places on the way the brahmin was returning with the goat. As he came near the first of the wicked young men accosted the brahmin and asked him where he was taking the dog. The brahmin was surprised that the young man mistook his goat for dog and went his way. When he walked some distance more the second of the group came to him and put the same question. This time the brahmin was a bit perplexed that two people should have put the same question which he thought was absurd. When a third man put this question again he became worried and when this same question was repeated two more times the brahmin got mad and left the goat on the road and went his way. The wicked youngsters took the goat cooked it and ate it.
     After narrating several such stories and maxims Cira¤jãvã said he would lead the owls into a trap and come back. Cira¤jãvã then went to the owls and their friends on the top of èùya÷çïga.
     Cira¤jãvã shaved his head and smearing the blood of the dead crows on his body went and sat alone on a branch of their former abode, the banyan tree. When night came the owls came and surrounded the tree. Cira¤jãvã made some pitiable groans and the owls took him before their king. The king questioned Cira¤jãvã and he said thus:--
     "I am Cira¤jãvã the minister of Meghavarõa. Once I praised your greatness before my king and he shaved my head and dismissed me from his service." The king of the owls asked his ministers what should be done with Cira¤jãvã. The minister of the king of owls, Baka, immediately jumped from his seat and said:
     "Once a fox went to steal the cow of a brahmin. On his way he met a Brahmaràkùasa and they became friends. The Brahmaràkùasa was going to kill and eat the brahmin. Both exchanged their ideas and when they reached the gate of the house of the brahmin the fox said he would go first and eat the goat. But the Brahmaràkùasa said he would enter first and eat the brahmin. The quarrel developed into a noisy one and hearing the sound outside the brahmin came out. The fox accused the Brahmaràkùasa of having come to eat the brahmin while the Brahmaràkùasa accused the fox of having come to eat the goat. The brahmin was glad that he escaped from a danger and pardoning them sent them both with presents. This is the benefit of a split among the enemies.
     The king of the owls gave refuge to Cira¤jãvã and the latter expressing gratitude for the favour done took a vow that he would wreak vengeance on the crows after getting himself born as an owl in his next birth. At once the king said "Oh Cira¤jãvã, it is not wise to change one's clan. Once a kite picked up a girl rat and flew up. On the way the young rat slipped from the beak of the kite and fell down into the open palm of a sage doing his sandhyàvandana. The sage by his yogic powers made it into a beautiful girl and presented her to his wife. The girl attained womanhood and the sage was anxious to get her married to a suitable person. He first approached the Sun and the Sun replied "You are in search of a powerful husband. Megha (cloud) is more powerful than myself since at any time it can cast a shadow over my brilliance. So go and ask Megha about this." The sage went to Megha and Megha said that wind which could carry him away at his will was more powerful than himself and so directed him to the wind. The sage approached the wind and it said that the mountain which could obstruct its path was more powerful and so the sage went to the mountain. The mountain said that the rat which could make holes in him was more powerful and so finally the sage went to the rat. The rat agreed to marry her but asked how it could keep her in the hole which was his abode. The sage said that it was easy and changed her into a rat. This is how a girl rat became a girl rat again. So do not change your clan, be a crow and live with me."
     Cira¤jãvã from that day onwards started living with the owls. During day time when the owls slept, the old crow would fly hither and thither and collect such easily combustible materials as hay, dry grass and cotton and stock them beneath the tree covered with dry leaves. Two months went by like this and one day when the owls were sleeping Cira¤jãvã set fire to the stock of dry materials beneath the tree. The owls were all burnt to death. Meghavarõa and his friends congratulated Cira¤jãvã on his success. Cira¤jãvã said: To obtain difficult positions great men pass through difficult situations. If one is prepared to suffer hardships any object can be achieved. Once a cobra began to starve for want of food. It went to the land of frogs and told the king of frogs thus: "Friend, I am in difficulties. I happened to bite a brahmin boy and that boy died. The boy's father cursed me. I asked for forgiveness and then he said:--"You must carry your enemies, the frogs, on your back from one pond to another pond and live on the food they give you." The king of the frogs believed him and allowed his subjects to be carried away to another pond from the one in which they were then staying. The cobra ate all the frogs on the way and at last the king also was eaten. Thus to destroy the enemies one will have to carry them on one's backs sometimes. The crows were happy their enemies the owls were destroyed and they lived more happily and peacefully than before.
     4) %<Labdhanà÷a.. (Losing what you got).>% Once a monkey named Balãmukha separated himself from his group and came to a fig tree on the banks of a river. When he jumped from branch to branch on the tree a great many ripe figs fell into the river. Seeing this a crocodile named øiü÷umàra came to the foot of the tree and started eating the fruits. This went on for a few days and then the crocodile and the monkey became good friends. One day the crocodile sat chatting with the monkey and eating fruits and did not go home. The wife of the crocodile got worried on not seeing her husband back at home and sent a maid of hers to go and enquire what happened to her husband. The maid came and reported that the crocodile was spending his time with a she-monkey. The wife of the crocodile was very sad and angry to hear this and she sent word through her maid that she was seriously ill and if he wanted to see her alive he must return to her immediately. The crocodile returned home immediately and he called a doctor to examine her. The doctor who had been previously bribed by the crocodile's wife said that she should be given the heart of a monkey if she were to be saved from her present ailment. The crocodile was in a fix. He weighed in his mind the lives of his wife and friend and then decided to take the life of his friend to save the life of his wife. The crocodile went to its place near the fig tree as usual and the monkey made enquiries about his family. Then øiü÷umàra said that his wife wanted to see the monkey-friend and had asked him to take him home that day. The monkey believed the story and started for the house of øiü÷umàra on its back. When they reached half way in the river øiü÷umàra told Balãmukha thus: "My wife is seriously ill. The doctor has prescribed the heart of a monkey as the only medicine for it." The monkey went pale-white with fright but instantly he hit upon a plan. Balãmukha said "øiü÷umàra, what a fool you are. Why did you not tell me this at least at the time of our departure? I kept my heart on the tree before starting, for I never knew you were in need of it. Let us go back and take it." The poor crocodile believed the story and went back with the monkey to the fig tree. As soon as they reached the shore the monkey jumped from the back of the crocodile and ran to the tree. The crocodile asked the monkey to bring his heart soon but the monkey laughed from the top of the fig tree and said thus:--"Dull-witted crocodile, I am not an ass like you. Have you not heard the story of the foolish ass?" The monkey then narrated the story of the ass thus:-"Once a lion calling his minister, the fox, to his side said that he wanted to eat the flesh of an ass as a remedy for the stomach trouble he was having by drinking too much of elephant's blood. The minister started in search of an ass and found one in the house of a washerman. The fox said that he was surprised that the ass was doing such heavy work daily with a washerman when a happy life in the palace of the lion was easily available. The ass was tempted and it went to the den of the lion. When it reached there it got frightened and taking the opportunity of the absence of the lion for his evening worship left the place in a hurry. The lion sent the fox again to fetch the ass. The fox came and laughed at the timidity of the ass. He said that the lion was of a loving nature and last time when it approached the ass to embrace him out of affection he ran away like a fool. The lion knew that the asses were as a class good musicians and the lion himself a great lover of music was anxious to hear the ass sing. The poor ass believed the story and went to the lion along with the fox When the ass reached the lion's den the lion was waiting for him and the ass in all simplicity bowed before the lion. The lion with one stroke killed the poor beast and leaving the carcass to the care of the fox went for his Sandhyàvandana. When the lion returned the fox had already eaten the heart of the ass. The King of the beasts not finding the heart in its place questioned the fox and the fox replied that the asses do not possess either a heart or neck:
     When the monkey concluded his story by adding that never again would he be trapped like this, øiü÷umàra, the crocodile, went its way. Labdhanà÷a is the act of losing what came into your possession once.
     5) %<Asamprekùyakàrita.>% This is a tale which explains the danger behind doing things adventurously without properly studying the pros and cons of an issue.
     Once upon a time there lived in Gauóade÷a a brahmin named Deva÷armà. His wife Yaj¤asenà became pregnant. The father started saying that the son to be born would be a very fortunate boy. One day the wife of the brahmin told him thus:--"It is not good to build castles in the air. Once a brahmacàrã walked home carrying the fried grain he got as his dakùiõà in a pot on his head. He started thinking thus--"I will sell this fried grain and with the money will buy a lamb. The lamb will grow and give birth to two kids. I will then sell the goat and the kids and buy a cow. The cow will give birth to calves in a short time. I will buy some land to raise paddy. After selling the paddy I will renovate my old house and then I will marry. She will deliver a beautiful son. I will name the child Soma÷armà. At times leaving the child alone my wife will go to milk the cow and then I will hit her like this." So saying the brahmacàrã hit with his stick the mud pot on his head containing the fried grain. The pot broke and the whole thing inside fell on the road.
     Deva÷armà on hearing the story of Yaj¤asenà became pensive. After five or six days Yaj¤asenà delivered a son. Days went by and one morning Yaj¤asenà went for her bath in the river nearby entrusting the child to the care of her husband. Some moments later a messenger came from the palace asking him to go over there. The brahmin was in a fix. There was nobody around to whose care he could leave the child. He had a mongoose. The brahmin asked the mongoose to look after the child and went to the palace. Some time later a big cobra came creeping towards the child. The mongoose jumped at it and killed it. The mongoose was smeared with blood after that. The brahmin returned hurriedly from the palace only to see the blood-smeared mongoose waiting at the doorstep. Thinking that the mongoose must have killed his son the brahmin thrashed the poor mongoose to death. But on entering the room the brahmin found out his mistake, for there near the child was the dead body of a deadly cobra. The brahmin regretted his foolish act of doing a deed before knowing things well, when Yaj¤asenà came back after her bath and was greatly disturbed by the foolish deed of her husband. She said:--"Once there was in a place a very poor brahmin boy. He was an orphan with nobody to help him and he suffered from hunger daily. One night the boy had a dream. He was told that at midday next day three beggars would come to his place and if he slew them they would turn themselves into treasure jars and that the boy could become rich by using the wealth so received. Next day the brahmin boy was having his head shaved when as predicted in the dream three beggars entered his house. The brahmin boy ran away from the barber and taking a stick thrashed the three to death. All the three turned into treasure jars. The barber was astonished. The brahmin boy gave the barber a sovereign taken from the jar as his wages. The barber thought that beggars would turn themselves into treasure jars if they were thrashed to death. So he waited daily in his house for beggars to enter his house. One day after a long waiting three beggars entered his house and the barber with a hard stick which he had kept ready started thrashing the beggars. The beggars shrieked and shouted and ran away abusing the barber. Servants of the King came on hearing this and took the barber away and by the command of the King killed him nailing him on to a spike. Yaj¤asenà concluded by saying that even death would be the result if one does anything without properly understanding things.

#<PA¥CATäRTHA># A holy place. There is a pond at this place. Once a nymph called Vargà with her four companions lived in this pond as crocodiles as a result of a curse. Arjuna came to that pond and rescued them from their curse. From that day onwards the pond came to be known as Pa¤catãrtha or Saubhadrakatãrtha (For details see under Vargà and Saubhadraka tãrtha).

#<PA¥CAVAKTRâ># A soldier who fought bravely against the asuras on the side of Subrahmaõya.

#<PA¥CAVAòä># The sacred place where ørã Ràma built an à÷rama and lived for some time with Sãtà and Lakùmaõa during their exile in the forests. There is a story about Pa¤cavañã in the Kamba Ràmàyaõa.
     Pa¤cavañã is on the southern bank of the Godàvarã. Five Vañavçkùas (banyan trees) stand here in a circle and therefore, the place got the name Pa¤cavañã. There is a legend about these banyan trees. Once five Gandharva youths encircled the sage Agastya in the forest as a sport and prevented him from moving towards any direction. The enraged sage cursed them to stand in the same position as banyan trees. Thus by obstructing the movements of a divine man they were forced to remain without movement as trees. Before they took the form of trees they begged the sage for deliverance from the curse. Agastya said, "One day øri Ràma with his wife and brother will come and stay in an à÷rama built in your midst. Their holy presence will give you salvation from my curse."
     ørã Ràma and Lakùmaõa when they came to that forest decided to build an à÷rama in the centre of the circle formed by the five banyan trees. Lakùmaõa started to build the hermitage. At first he cut down one of the trees standing tall and straight and to the surprise and astonishment of all the fallen trunk of the tree disappeared and there in its place lay the dead body of a demon youth. It was the body of øambhukumàra, son of øårpaõakhà. He was doing penance there when ørã Ràma came there with Sãtà and becoming lustful at the sight of Sãtà he stood there as a tree. It was he who was cut down by Lakùmaõa.
     ørã Ràma understood the thing that happened. He then explained to Sãtà and Lakùmaõa many things about the frauds and deceits of the demons. After that they built their hermitage there and dwelt there for a long time. (Araõya Kàõóa, Kamba Ràmàyaõa).

#<PA¥CAVäRA># A Sanàtana Vi÷vadeva (one of the ten deities supposed to be the sons of Vi÷và). (Chapter 91, Anu÷àsana Parva).

#<PA¥CAYAJ¥A># A sacred place of Bhàrata. He who visits this place would get mokùa. (Chapter 84, Vana Parva).

#<PA¥CâYATANA># An idol of øiva in Kà÷ã. This idol is called Oükàra also. Bhagavàn Parame÷vara who gives mokùa to men dwells in this idol in the form of Pa¤càyatana. The five souls of øiva are the five àyatanas. They are øànti (tranquillity), Atãta÷ànti (passed beyond tranquillity), Paràparavidyà (Greater and smaller knowledge), Pratiùñhà (celebrity) and Nivçtti (Recession). Because these five àyatanas dwell in the idol of øiva at Kà÷ã it got the name Pa¤càyatana. (Chapter 34, Padma Puràõa).

#<PâöôA># One of the sons born to Kaõva of his wife âryavatã. He married Sarasvatãputrã and begot seventeen sons. They all became in the future originators of races. (Pratisargasaühità, Bhaviùya Puràõa).

#<PâöôARA># A serpent born of the race of Airàvata. This serpent was burnt to death at the sarpasatra of Janamejaya. (øloka 11, Chapter 57, âdi Parva).

#<PâöôAVAS>#
     1) %<Origin.>% øantanu, a celebrated King of Candravaü÷a (lunar dynasty) had two wives, Gaïgà and Satyavatã. Bhãùma was the son of Gaïgà. After the birth of Bhãùma Gaïgà his mother went to heaven. After that øantanu married Satyavatã, mother of Vyàsa. Satyavatã got two sons, Citràïgada and Vicitravãrya. Even while a bachelor, Citràïgada was killed by a Gandharva of the same name. So Vicitravãrya became King on øantanu's death. Bhãùma forcibly brought the three daughters of the King of Kà÷ã named Ambà, Ambikà and Ambàlikà for Vicitravãrya to marry. But knowing that Ambà was in love with the King of Sàlva, Bhãùma let her off on the way. Ambikà and Ambàlikà became the wives of Vicitravãrya. But for a long time they had no sons.
     At that time Satyavatã, mother of Vicitravãrya, sent for Vyàsa her eldest son and asked him to beget sons of Ambikà and Ambàlikà. Ambikà got Dhçtaràùñra of Vyàsa and Ambàlikà, Pàõóu, father of the Pàõóavas. Dhçtaràùñra was born blind and he married Gàndhàrã. Pàõóu was born pale-white in colour and he married Kuntã mother of the Pàõóavas.
     Kuntã was the sister of Vasudeva, father of ørã Kçùõa. The real name of Kuntã was Pçthà. øårasena, King of the Yàdavas, was the father of Kuntã and Vasudeva. Because Kuntibhoja son of Sårasena's sister, had no issues Kuntã was sent to the palace of Kuntibhoja and she grew up there. Pçthà got the name of Kuntã because of that. Besides Kuntã, Pàõóu had another wife named Màdrã.
     While she was living in the palace of Kuntibhoja the sage Durvàsas came and stayed in the palace as the king's guest. Kuntã was a little girl then and yet she served the sage with such care, patience and devotion that the sage was greatly pleased with her and gave her a divine mantra. He said: "If you call upon any god repeating this mantra he will manifest himself to you and bless you with a son equal to him in glory and valour. You can use this only five times." The impatient curiosity of youth made Kuntã give a test to the power of the mantra and though unmarried she invoked the Sun. The Sun immediately presented himself before her and by his grace she conceived and got a son whom she secretly set afloat in a river. A childless charioteer named Adhiratha happened to see the child and he took it home and brought it up. When he grew up he was sent to Hastinàpura and the sons of Dhçtaràùñra took him in their service. He was Karõa, the celebrated warrior of the Kauravas. Kuntã married Pàõóu after the birth of Karõa.
     Dhçtaràùñra got of Gàndhàrã a hundred sons and a daughter named Du÷÷alà. The children of Dhçtaràùñra were known as Kauravas or Dhàrtaràùñras. Pàõóu had a curse that he would die the moment he entered into sexual sport with his wives. (See under Kindama). So under instructions from her husband Kuntã invoked Dharma, Vàyu and Indra and got the sons Yudhiùñhira, Bhãmasena and Arjuna. She gave the remaining one chance to Màdrã and Màdrã invoked the two A÷vinãdevas, Nàsatya and Dasra and got two sons named Nakula and Sahadeva. All these five were accepted as the sons of Pàõóu and so they got the name of Pàõóavas. (Upto Chapter 123, âdi Parva).
     2) %<Life in Hastinàpura and the lac-palace incident.>% After the birth of the Pàõóavas, Pàõóu with his wife and children spent a very long time in the forest of øata÷çïga. Ka÷yapa, the royal priest of Vasudeva, performed the Upanayana (investiture with the sacred thread) and such other religious ceremonies ordained for boyhood. They were educated under the sage øuka. One day in the Spring season Pàõóu's resolution broke down under the exhilarating influence of the season and he caught hold of Màdrã and embraced her despite earnest and repeated protests from Màdrã. At once the curse of the sage took effect and Pàõóu fell dead. It was the custom then that the wife should end her life in the funeral pyre of her husband and so Kuntã and Màdrã came forward to do so. But Màdrã said that one of them should live to take care of the children and so entrusting her children also to the care of Kuntã, Màdrã jumped into the funeral pyre and ended her life. The sages of the øata÷çïga forest took the children and Kuntã to Hastinàpura and handing them over to the charge of Dhçtaràùñra came back.
     The Pàõóavas grew up in Hastinàpura along with the Kauravas. But there was no real affection or intimacy between them. The naturally strong Bhãma found it a sport to tease and torment the Kauravas whenever he got an opportunity. Gradually as the teasings of Bhãma became unbearable a wicked thought of somehow putting an end to Bhãma's life found place in the minds of the Kauravas. They once poisoned Bhãma and binding him tight with ropes threw him into the ocean. But Bhãma went to the world of the Nàgas and came back unscathed with added siddhis (acquired power). This annoyed the Kauravas.
     It was at this time that Droõa a renowned preceptor in archery, came to Hastinàpura. Bhãùma enrolled the Pàõóavas and the Kauravas as disciples of Droõa. Arjuna became an extraordinarily brilliant bow-man. This came off as another reason for the Kauravas to drift away from the Pàõóavas. After the end of their course of education a contest was held in which Arjuna ranked first. The time came for Gurudakùiõ (fees paid in bulk at the end of the studies to a preceptor). Droõa asked his disciples to bring king Drupada bound hand and foot before him. The Kauravas failed in that mission and the Pàõóavas under the leadership of Arjuna fulfilled the demand of their Guru.
     When the training and Gurudakùiõà were over, Dhçtaràùñra crowned Yudhiùñhira as the heir-apparent and this increased the power and status of the Pàõóavas in Hastinàpura. The jealousy of Duryodhana knew no bounds when he found the Pàõóavas in the pinnacle of power and popularity. He decided to kill them. He therefore, built a new palace in a place called Vàraõàvata and with the permission of Dhçtaràùñra made them change their residence to the new building. The new building was cunningly built of lac and other combustible material. The wise and intelligent Vidura knew this deceit beforehand and so he had warned the Pàõóavas of the danger through a messenger named Khanaka. The Pàõóavas had, therefore, made ready a secret passage by underground to escape from the building when an emergency arose. The passage was to lead them from the palace to the forest nearby. One night Purocana, a minister of Duryodhana, came stealthily and set fire to the palace. The Pàõóavas with their mother Kuntã escaped from the palace to the forest nearby. That night a huntress and her five sons were sleeping in a part of the building and they were burnt to death. They were all sleeping fully drunk and so could not escape from the building. Purocana also was burnt to death. Thus the Pàõóavas had to go away from Hastinàpura for a brief period.
     3) %<The Exile and its end.>% The Kauravas thought that Pàõóavas died in the fire and in that belief conducted the funeral rites of their brothers. The Pàõóavas after their escape from the fire walked a long distance through the forests and came to the banks of the river Gaïgà. On their way a demon named Hióimba attacked them and Bhãma killed him but at the request of Dharmaputra married his sister Hióimbã. After that while they were continuing their journey crossing the river a Gandharva of name Citraratha attacked them. Citraratha was defeated in a battle and he later became friendly with the Pàõóavas. He gave them many valuable presents and also narrated to them the story of Tapatãsaüvaraõa. Then they went and stayed in the house of a brahmin in the village of Ekacakrà. It was at that time that the Svayaüvara of Pà¤càlã was held. The Pàõóavas went for the Svayaüvara and married Pà¤càlã. The news then spread that Pàõóavas were not dead but still alive. Dhçtaràùñra then sent for them and the Pàõóavas returned to their palace in Hastinàpura. Yudhiùñhira was crowned as King of half of the country and he built his palace in a place known as Khàõóavaprastha. The palace was designed and built by a demon named Maya with beautiful Crystals and costly diamonds. When the Pàõóavas were living there Nàrada went to them once. He suggested that Pà¤càlã should remain as wife to the Pàõóavas in turn, one year each to one of them. They accepted the suggestion and started living like that. Yudhiùñhira married Devikà, daughter of King øibi, also. (øloka 70, Chapter 95, âdi Parva). Bhãmasena and Arjuna with the help of ørã Kçùõa slew Jaràsandha. After that they conducted a victory march over the country and established their overlordship by conducting successfully a Ràjasåya yaj¤a. Duryodhana and his brothers once visited Indraprastha, the palace of the Pàõóavas. They were fooled at the palace and this enraged them. Duryodhana invited Dharmaputra for a game of dice and the latter lost everything. Yet Dhçtaràùñra gave them back everything and sent them to Indraprastha again. Before Dharmaputra reached the palace Duryodhana once again challenged him for a game of dice. Despite protesis from all sides Dharmaputra went and played and lost again everything. To fulfil the conditions of the game Yudhiùñhira went to the forests with his brothers and wife to spend twelve years in exile and a year incognito. At that time Kuntã lived with Vidura.
     It was during this period of exile that the Pàõóavas got the Akùayapàtra (never-empty pot) from the Sun. They dwelt first in Dvaitavana and then in Kàmyakavana. Then they went to the mountain of Gandhamàdana and from there to Badarikà÷rama. From there they came back again to Kàmyakavana and while they were living there Duryodhana and his men went to that forest to see the sufferings of the Pàõóavas and gloat on their sad plight. But Citrasena, a Gandharva, captured Duryodhana and Arjuna got him released. Duryodhana sent Durvàsas to tease Dharmaputra but the sage was sent back after being received duly and well-attended to earn his blessings. During their stay in that forest Jayadratha kidnapped Pà¤càlã but the Pàõóavas rescued her immediately. They went from there again to Dvaitavana. Dharmadeva tested them once while they were there. The twelve years of exile came to an end and as per directions from Dharmadeva they spent their incognito period of one year in the court of the King of Viràña. After the end of their incognito life the King of Viràña gave in marriage his daughter Uttarà to Abhimanyu son of Arjuna.
     Even after the return of the Pàõóavas from the forests after successfully fulfilling the conditions of the game, Duryodhana showed obstinate reluctance to part with even five pin-points of land in favour of the Pàõóavas. A peace mission of ørã Kçùõa from the Pàõóavas to avoid a war and settle matters amicably to Dhçtaràùñra failed and the stage was set for a grea battle between the Pàõóavas and the Kauravas.
     4) %<Ascension to Heaven.>% A great and grim battle was fought at Kurukùetra between the Pàõóavas and the Kauravas lasting for eighteen days. ørã Kçùõa neither fought nor took arms even once against the Kauravas but acted as the charioteer of Arjuna. When the war came to an end the Kauravas were completely annihilated.
     Yudhiùñhira became King. He performed an A÷vamedha Yàga. After a few years of reign the Pàõóavas crowned Parãkùit, son of Abhimanyu, as the King and started for their Mahàprasthàna (departing this life). They walked in a line in the order of their age, Dharmaputra leading and Pà¤càlã following last. At first Pà¤càlã fell dead, but nobody turned back. Then Sahadeva fell and nobody worried. This continued thus till Dharmaputra was left alone. A dog which followed them from their very start also remained alive with Dharmaputra. The dog was none other than Dharmadeva, father of Dharmaputra. When Dharmaputra reached the top of the Himàlayas Indra was there ready with the divine car to take him to heaven. But Dharmaputra said that he would not come to heaven leaving his brothers and wife elsewhere. Then Indra informed him that they were already in heaven and so Dharmaputra went to heaven with Indra. (Only a general and succinct history of the Pàõóavas is given under this head. For details see under the heads of each of the Pàõóavas as well as Pà¤càlã, Kuntã, Bhãùma and Vyàsa).

#<PâöôAVAPRAVEøAPARVA># A sub-divisional Parva of Viràña Parva. This includes chapters two to eighteen of Viràña Parva.

#<PAöôITAKA># One of the hundred sons of Dhçtaràùñra. He was killed in the great battle by Bhãmasena. (Chapter 88, Bhãùma Parva).

#<PâöôU I># Father of the Pàõóavas.
     1) %<Genealogy.>% Refer to the genealogy of Arjuna.
     2) %<Birth.>% øantanu, a King of Candravaü÷a, had two wives, Gaïgà and Satyavatã. Even while Satyavatã was a maiden she got of the sage Parà÷ara a son named Vyàsa. But because of the blessing of the sage Satyavatã did not lose her maidenhood. She got of øantanu two sons, Citràïgada and Vicitravãrya. Citràïgada died young. Vicitravãrya married the two daughters, Ambikà and Ambàlikà, of the King of Kà÷ã. Vicitravãrya died before any progeny was born to him. To save the dynasty from extinction Satyavatã asked her first son Vyàsa to beget children of Ambikà and Ambàlikà. Accordingly Dhçtaràùñra was born to Ambikà of Vyàsa and Pàõóu to Ambàlikà. (Chapters 63 and 105, âdi Parva)
     3) %<How Pàõóu got his name.>% Vyàsa came to Hastinàpura by the command of his mother to beget sons of Ambikà and Ambàlikà. Vyàsa was an ugly sage with matted hair and he was dressed in garments of deerskin. Satyavatã that night called Ambikà to her side and in secret commanded her to go and lie with Vyàsa. She was reluctant to have a sexual union with that old and ugly sage. Yet obeying the orders of her mother-in-law she did so shutting her eyes during the whole period. The result was she got a child born blind who became known later as Dhçtaràùñra. The next day Satyavatã ordered Ambàlikà to go and lie with Vyàsa. Ambàlikà on entering the bed chamber went pale on seeing the ugly Vyàsa and the result was she got a child that was pale white in colour. That child became known as Pàõóu. The third day Satyavatã asked her servant-maid to go and lie with Vyàsa. She did it with pleasure and she remained happy and cheerful during the whole period. The result was she got a beautiful child who became an intelligent scholar of great wisdom. He was known later as Vidura. (Chapters 1, 63, and 105, âdi Parva).
     4) %<Boyhood and kingship.>% Bhãùma took care of Dhçtaràùñra, Pàõóu and Vidura as his own sons. Bhãùma taught them all the Vedas including Dhanurveda, and all warfare like mace-fight. They were trained in the use of elephants also. Bhãùma taught them law and acquainted them with all the Itihàsas and Puràõas. Pàõóu became second to none in archery. The people were all happy. When the boyhood was over Pàõóu was crowned as Yuvaràja. Pàõóu was the most eligible of the three to become King, for Dhçtaràùñra was a born blind man and Vidura was the son of a servantmaid. (Chapter 109, âdi Parva).
     5) %<Married life.>% Obeying the behest of Bhãùma, Pàõóu married Pçthà, daughter of the Yàdava King øårasena. She was the sister of Vasudeva, father of Kçùõa. She got the name Kuntã because she grew up in the palace of King Kuntibhoja. While Kuntã was staying in the palace of Kuntibhoja Durvàsas came and stayed in the the palace as a guest of the King. Kuntã then served the sage with such devotion and patience that Durvàsas at the time of his departure gave Kuntã a divine mantra for begetting children. The mantra was to be used only five times. If she called upon any god repeating that mantra, that god would manifest himself before her and bless her with a son equal to him in glory. Out of impatient curiosity of youth Kuntã tried it before getting married. One morning, seeing the beautiful and brilliant sun in the sky she invoked him by the mantra and instantly the Sun stood in all bewitching brilliance before her and she got of him a son who was known as Karõa later. Unmarried as she was, Kuntã sent the child afloat in the river nearby.
     Even after a child-birth Kuntã remained a virgin by the blessing of the Sun and so got married as a virgin. Many Kings were present for the Svayaüvara of Kuntã and she put the wedding garland round the neck of Pàõóu.
     Once Bhãùma went to the country of Madra. The King of Madra received Bhãùma with respect and Bhãùma took Màdrã daughter of Madra as a bride for Pàõóu. He brought her to Hastinàpura and married her to Pàõóu. Pàõóu lived with his two wives happily and ruled the country well. Once Pàõóu attacked Da÷àrõa with a huge army and defeated him. Later he defeated Dãrgha, King of Magadha. Then he conducted a victory march capturing many kingdoms like Kà÷ã, Mithilà, Suhma and Puõóra. Thus many of the Kings of Uttara Bhàrata became feudatory princes of Pàõóu. In consultation with his brother Dhçtaràùñra, Pàõóu gave all the wealth he got by his might to Satyavatã and Bhãùma. He gave enough riches to Vidura also. Then Pàõóu went and stayed with his wives in a forest to the south of the Himàlayas. (Chapters 110 to 114, âdi Parva).
     6) %<Curse of a sage.>% While Pàõóu was once walking with his wives in the forest he saw a couple of deer playfully running about and the hunting nature in him made him send an arrow against one of them. The deer was none other than the sage Kindama who in the guise of a deer was having sport with his mate. While falling dead Kindama cursed Pàõóu thus "Oh wretched King, you will fall dead the moment you touch your wife in amorous sport." From that day onwards Pàõóu could not touch his wives. (For details see under Kindama).
     7) %<Sannyàsa and death.>% With the death of the innocent sage Kindama there occurred a great change in the life of Pàõóu. At first he thought of committing suicide. But he changed that decision and started for the Himàlayas to perform penance there. Kuntã and Màdrã accompanied him. They gave away all their jewels and ornaments as gifts to brahmins. People followed them to the border of the forests and returned to the country weeping. Pàõóu and his wives visited such holy places as Nàga÷atàdri, Caitraratha, Kàlakåña, Himàlayas, Gandhamàdana and the lake Indradyumna. Then they went to øata÷çïga and started performing penance. Once Pàõóu and wives along with a few sages went to Brahmaloka to attend a Yàga there. The long travel toiled them much and on the way Pàõóu wept thinking of his pitiable state of having no issue. Then Pàõóu told them of his helplessness in the matter because of the curse of the sage Kindama hanging over him. Then Kuntã confided in him the secret of the divine mantras in her possession. Pàõóu was extremely pleased and with his permission Kuntã got three sons, Yudhiùñhira, Bhãmasena and Arjuna. She gave one chance to Màdrã and she got two sons out of it named Nakula and Sahadeva.
     Pàõóu was living happily with his children in øata÷çïga when spring time arrived in the forest with all its blossoming brilliance and fragrance conducive to amorous thoughts in all living beings. Pàõóu one day walked alone with Màdrã enjoying the sight of the flowering plants and trees. Bees and Beetles hummed around the flowers and on the branches sat the Cuckoos singing. There was a seductive fragrance all around and Pàõóu was excited beyond controllable limits. Pàõóu's resolution broke down under the exhilarating influence of the season and despite repeated protests from Màdrã, Pàõóu caught hold of her and embraced her. The curse of the sage took effect instantaneously and Pàõóu fell down dead.
     The inhabitants of øata÷çõga assembled there weeping. In the presence of a huge crowd including the relatives who had come down from Hastinàpura the dead body of Pàõóu was cremated according to religious rites. Both the wives came forward to end their lives in the funeral pyre of Pàõóu. But Kuntã was asked to remain to take care of the children and Màdrã leaving her children to the care of Kuntã jumped into the funeral pyre and ended her life. It was the sage Ka÷yapa who performed the funeral rites of Pànóóu. (Chapters 115 to 126, âdi Parva).
     8) %<After the demise.>% Pàõóu's soul is shining in the court of Yama. (øloka 25, Chapter 7, Sabhà Parva). Pàõóu sent a message to Yudhiùñhira from Devaloka that Yudhiùñhira should conduct a Ràjasåya Yaj¤a. The message was carried by Nàrada. (øloka 24, Chapter 12, Sabhà Parva). He lives in Indraloka with Màdrã and Kuntã. (øloka 15, Chapter 5, Svargàrohaõa Parva).
     9) %<Synonyms of Pàõóu.>% Pàõóu is known under the following names. Bhàrata, Bharatarùabha, Bhàratasattama, Kaurava, Kauravanandana, Kauravarùabha, Kauravya, Kauravyadàyàda, Kausalyànandavardhana, Kurådvaha, Kurukulodvaha, Kurunandana, Kurupati, Kurupravãra, Nàgapuràdhipa and Nàgapurasiüha.

#<PâöôU II># The second son of. Janamejaya. (Chapter 94, âdi Parva).

#<PâöôURA># A soldier of Subrahmaõya. (øloka 73, Chapter 45, øalya Parva).

@<[Page 565b]>@

#<PâöôURâúòRA># A place of habitation in ancient Bhàrata. (øloka 44, Chapter 9, Bhãùma Parva).

#<PâöôYA># I. A King of Vidarbha who was a great devotee of øiva. One day while he was performing øivapåjà at dusk he heard a loud noise outside the city and before completing the worship he went out and faced the enemies who were attempting to enter the city and killed its leader. He returned after the fight and without completing the worship took his meals. It was a sin to do so and the King was therefore born in his next birth as Satyaratha, a King, and was killed by his enemies. (øatarudrasaühità, øiva Puràõa).

#<PâöôYA># II. (A Tamilian dynasty of Kings.) A place of Puràõic fame in Dakùiõa Bhàrata. The three states Cera, Cola and Pàõóya were from early times renowned states of Dakùiõa Bhàrata. Historically and Puraõically Pàõóya was a state of eminence.
     (A.) %<Historically.>% The Pàõóya dynasty of Kings is very ancient, The exact period of its beginning is still unknown. Megasthanes who lived in the fourth century B.C. has made mention of the Pàõóya dynasty in his diary. Julian, an emperor of Italy, who lived in 361 A.D. is stated to have received visitors from Pàõóyade÷a. The Pàõóya dynasty was revived and elevated under the leadership of Katuïka in the 7th century A.D. From that time till the 16th century Madura was the capital of Pàõóyade÷a. The Uccàïgã dynasty which was ruling the places to the south of Tuïgabhadrà during the period from 9th century to 13th century A.D. is believed to be a part of the Pàõóyavaü÷a which had gone from Madura. A continuous history of the Pàõóya line of Kings is not available. Many Kings bear names like Jàtavarmà or Màravarmà. The Pàõóya Kings were devotees of øiva even from the period of the Jainas. At times they have ruled over the combined kingdoms of Cera and Cola. During the period from the 12th to the 14th century A.D. Pàõóya was ruled by five of the most valiant rulers and at that time the Pàõóyade÷a included all the places in south India up to Nellore. But the power of the Pàõóyas waned when the power of the Sultans who ruled Delhi spread to the south. After 1370 A.D only on rare occasions has the power of the Pàõóyas spread to the north of river Kàverã. In 1312 A.D. Kerala got herself free from the hold of the Tamilian Kings. (Pàõóyaràjya).
     %<(B) Puràõic fame.>% The statements found in Mahàbhàrata about Pàõóyade÷a are given below:-(i) ørã Kçùõa once slew a Pàõóya King who was the father of Malayadhvaja. Malayadhvaja who was a very valiant archer started for Dvàrakà to kill Kçùõa to avenge the death of his father. Friends dissuaded him from his attempt and so he dropped the idea. During the time of Mahàbhàrata Malayadhvaja was the King of Pàõóya. (Chapter 23, Droõa Parva).
     (ii) Malayadhvaja, King o Pàõóya, was a frequent visitor to the court of Yudhiùñhira. (øloka 24, Chapter 4, Sabhà Parva).
     (iii) The King of Pàõóya presented gifts at the Ràjasåya of Yudhiùñhira. (øloka 35, Chapter 52, Sabhà Parva).
     (iv) In the Kurukùetra battle the Pàõóya King fought on the side of the Pàõóavas with a large army. (øloka 9, Chapter 19, Udyoga Parva).
     (v) On the chariot of the Pàõóya King flags bearing the insignia of ocean flew. The Pàõóya King wounded Droõa. (øloka 72, Chapter 23, Droõa Parva).
     (vi) The King of Pàõóya fought against Vçùasena and A÷vatthàmà. (øloka 46, Chapter 20, Karõa Parva).

#<PAöI(S)># A tribe which opposed the Aryans during the time of ègveda. Yàska's Nirukta states that their profession was trade and commerce.

#<PâöIKHâTA A># holy place on the border of Kurukùetra. If one bathes in the sacred pond there and performs worship of the Manes one will get the benefit of conducting the three yaj¤as, Agniùñoma, Atiràtra and Ràjasåya. (øloka 89, Chapter 13, Vana Parva).

#<PâöIKæRCCA># A soldier of Subrahmaõya. (øloka 76, Chapter 45, øalya Parva).

#<PâNIMâN># A serpent. This serpent is a member of the court of Varuõa. (øloka 10, Chapter 9, Sabhà Parva).

#<PâöINI># The author of the Sanskrit Grammar, Pàõinãya.
     1) %<General information.>% There is nowhere else in this world a grammar so scientific and so complete as Pàõinãya. The book contains about four thousand aphorisms. Pàõini was an inspired sage and he got his knowledge from øiva. It has not been possible to gather much information about the life of such a celebrated grammarian. Pata¤jali believes that he was the son of Dàkùi. He addresses Pàõini as Acàrya, Bhagavàn and Maharùi. The Chinese traveller Huen Tsang says that the grammar of all the languages in this world has its origin from Pàõinãya. Ràmabhadradãkùita says that Pàõini was the son of the sage Pàõi.
     2) %<Life period.>% There is difference of opinion regarding the period during which Pàõini lived. Dr. Goldstucker and Bhandarkar believe that Pàõini lived before 500 B.C. while Vincent Smith and Belvelkar fix the period in 700 B.C. Pata¤jali, the author of the celebrated 'Mahàbhàùya' (commentary on Pàõinãya) lived in 200 B.C. Pata¤jali has contradicted many of the unjust criticisms made by Kàtyàyana about Pàõinãya. So Pàõini must have lived before Kàtyàyana. Pàõini has made no reference to Buddha and so he must have lived before Buddha. Pàõini has shown great grasp over the laws of Smçti and so he must have lived after Manu. Considering all these facts together it will be proper to fix the period of the end of the sixth century or the beginning of the seventh century B.C.
     3) %<Place of birth.>% Evidences are lacking to correctly fix the birth-place of Pàõini. Many pandits believe that Pàõini was born in the village of øàlàtura in the city of Attock in the state of Gàndhàra. But Pàõini has spent the major portion of his life in Pàñalãputra. So some pandits are of opinion that only the ancestors of Pàõini belonged to the village of øàlàtura and Pàõini was born and brought up in Pàñalãputra. Jaimini and Bhartçhari have stated that Pàõini was a øiùña. øiùñas were brahmins well-versed in the øàstras and devoid of earthly pleasures who inhabited the area surrounded by the Himàlayas in the north, Kàlakavana (Bengal) in the east, Vindhya mountains in the south and the âdar÷a (Aravalli mountains) in the west.
     4) %<A legend.>% There was a preceptor named Varùa in Pàñalãputra and Pàõini had his education under him. Varùa gradually acquired a large number of disciples and Pàõini was the most dull-witted among them. But he was greatly devoted to his Guru and this pleased the wife of the Guru and she took great interest in Pàõini. One day she called Pàõini to her side and advised him to go to the Himàlayas and do penance to propitiate øiva to get knowledge from him. Pàõini obeying instructions went and performed penance. øiva was pleased and he granted him knowledge about a new grammar. By the time Pàõini came back from the Himàlayas with his grammar another disciple of Varùa, Vararuci by name, had come down with a grammar from Indra. Pàõini challenged Vararuci for a polemical contest. It took eight days and on the eighth day Vararuci defeated Pàõini. At once there was a great humming sound from the sky and the grammar book of Vararuci was destroyed. After that Pàõini defeated all his co-disciples in polemics and emerged as the greatest grammarian of the world. (Kathàpãñhalambaka, Kathàsaritsàgara, Taraïga 4).
     5) %<The birth of Pàõinãya.>% When Pàõini was doing penance to propitiate øiva the latter appeared before him and started dancing. He sounded his musical instrument óhakkà (a large double drum) fourteen times. Each of it produced a different sound as follows (1) Aiuõ (2) èëk (3) Eoï (4) Aiauc (5) Hayavarañ (6) laõ (7) ¤amaïaõanam (8) Jhabha¤ (9) Ghaóhadhaù (10) Jabagaóada÷ (11) Khaphachañhathacañatav (12) Kapay (13) øaùasar (14) Hal. Pàõini accepted these fourteen sounds as fourteen såtras (aphorisms). They are called Pratyàhàrasåtras. (The comprehension of several letters or affixes into one syllable effected by combining the first letter of a Såtra with its final indicatory letter.). These Såtras are now known as Màhe÷varasåtras.
     Pàõini's grammar contains eight chapters and each chapter has got four pàdas and each pàda contains many såtras. He has taken examples from worldly and spiritual texts in literature. He has dealt with the origin of sounds, connection between two words and all such etymological details. Pàõini's grammar is not a mere grammar book. It is a science of language in itself.

#<PâöäTAKA># One of the two pàrùadas presented to Subrahmaõya by a deva named Påùà. The name of the other pàrùada was Kàlika. (øloka 43, Chapter 45, øalya Parva)

#<PAðKADIGDHâðGA># A deva who fought bravely against the asuras along with Subrahmaõya. (øloka 68, Chapter 45, øalya Parva).

#<PAðKAJIT># Son of Garuóa. (øloka 10, Chapter 101, Udyoga Parva).

#<PâPAøODHANA># A sacred place of Bhàrata. Indradatta, King of Cedi, once constructed a temple near this place. (Taraïga 8, Kathàsaritsàgara).

#<PARA I># An ancient King of Bhàrata. (øloka 234, Chapter 1, âdi Parva).

#<PARA II># A Brahmavàdã son of Vi÷vàmãtra. (øloka 55, Chapter 4, Anu÷àsana Parva).

#<PâRâ># Another name for Kau÷ikã river. (Sloka 32, Chapter 71, âdi Parva).

#<PARABRAHMAN># The Supreme Spirit.
     1) %<General information.>% Brahman is the root cause of this universe. From Brahman originated âkà÷a (sky). From sky came air, from air came Agni and from Agni came water and from water was born this earth. (Chapter 377, Agni Puràõa).
     2) %<General characteristics.>% Brahman is such that he who says he knows it does not know it and he who says he does not know it, knows it. It is beyond the experiences of time and space. The chief attributes of Brahman are Sat, Cit and ânanda. Sat means existence, the really existent truth. The one and undivided existence. There are pandits who say that it was undivided, Nàstitva (nonexistence) that was at the beginning of the Universe. Since nothing can be born from 'nothing' the world should have started from astitva (existence). There is a saying in ègveda explaining the position thus:--"There was neither Astitva nor Nàstitva (existence or non-existence) at the beginning." It is a matter to ponder how strongly conscious was the èùi who made the above statement about the Parabrahman's Nirguõatva (devoid of attributes) and how clearly he tries to make it understandable to those who have not experienced the idea.
     Cit means knowledge, splendour, consciousness. ânanda means bliss. Paul Deussen writes that the ancient Upaniùads do not include in the definition of Brahman the term 'ànanda'.
     3) %<The two forms of Brahman.>% Brahman has two forms-Parabrahman and Aparabrahman. Parabrahman is Amårta (formless, incorporeal) and Aparabrahman is Mårta (embodied, corporeal). The Amårta Brahman is known by such names as Parabrahman, Paramàtmà and Nirguõabrahman. The corporeal or material Brahman is Aparabrahman and thus this whole world is Aparabrahman.
     4) %<The Upaniùads about Brahman.>%
     "a÷abdamaspar÷amaråpamavyayaü tathàsrasaü nityamagandhavacca yat / anàdyanantaü mahataþ paraü dhruvaü vicàrya tanmçtyumukhàt pramucyate // (kañhopaniùad)" (With no sound, touch, form, taste or smell, with neither beginning nor end Brahman is imperishable). Na tatra cakùurgacchati na vàk gacchati no mano Na vidmo na vijànãmo yathaitadanu÷iùyate / Anyadeva tadviditàdatho aviditàdadhi Iti ÷u÷ruma pårveùàü ye nastadvyàcacakùire. (Muõóakopaniùad) (No eye goes there, no word goes there, no mind, no intelligence--we do not see it, we cannot describe it-you cannot imagine it nor can you understand it--It is distinct from the known and above the unknown. We have heard it spoken thus).
     "yasyàmataü tasya mataü mataü yasya na veda saþ / avij¤àtaü vijànatàü vij¤àtam avijànatàm. //" (Kenopaniùad) (He understands It who comprehends It not; and he understands It not who feels he has understood. It is the unknown to those who have acquired real knowledge while it is the known to those who are ignorant of true knowledge).
     "yat cakùuùà na pa÷yati yena cakùåüùi pa÷yati / tadeva brahma tvaü viddhi nedaü yadidamupàsate. //" (Kenopaniùad). (That which is not seen by the eye but that by which the eyes are able to see--That alone is Brahman and not that which people do worship here, do know that). Yato vàco nivartante Apràpya manasà saha. (Taittirãya Upaniùad). Avij¤àtaü Vijànatàü vij¤àtam avijànatàm. (Kenopaniùad) (It is unknown to people who think they know but known to those who did not profess to know it). Naiva vàcà na manasà pràptuü ÷akyo na cakùuùà / Astãti bruvatosnyatra kathaü tadupalakùyate. // (Kañhopaniùad) (It is not possible to reach it by speech, mind or the eyes. How is it to be identified; or described?)-Digde÷aguõàdiphalabheda÷ånyaü hi paramàrtha-Sat tad advayaü Brahma mandabuddhãnàm asadiva pratibhàti. (øaïkaràcàrya). The sublime Truth (Brahman) is beyond time, place and attributes. Brahman is one (not two) and it is Sat (existent) but for the dull-witted, ignorant people it is Asat (non-existent). Satyamevopàsate, tadetat tryakùaraü satyamiti; Sa ityekamakùaram, tya ityeka. makùaram, prathamottame akùare satyam madhyato Ançtaü tadetatamçtamubhayataþ satyena parigçhãtaü satyabhåyameva bhavati. (Bçhadàraõyaka). Kohamasmãti satyamiti bråyàt kiü tad yat Satyamiti yadanyad devebhya÷ca pràõebhya÷ca / Tatsadatha yaddevà÷ca pràõà÷ca tad utadeòayàpicàbhivyàhriyate satyamitye Tadàpatitaü sarvamidam (Kauùãtaki Bràhmaõa).
     "idaü sarvaü khalu brahma iti ÷ànta upàsãta antarhçdaye eùa me àtmà manomayaþ pràõa÷arãraþ bhàråpaþ satyasaïkalpaþ àkà÷àtmà sarvakarmà sarvakàmaþ sarvagandhaþ sarvamidamabhyatti. (chàndogya)."

#<PâRADA># An ancient place of Bhàrata. Those who resided there were called Pàradas. The descendants of these people live in north Baluchistan. Pàradas gave Dharmaputra many valuable presents. (Chapter 51, Sabhà Parva). They followed Bhãùma. (Chapter 87, Bhãùma Parva).

#<PARAHAN># A king of ancient Bhàrata. (øloka 238, Chapter 1, âdi Parva, Mahàbhàrata).

#<PARAMAKâMBOJA A># place of habitation situated on the northwestern side of Bhàrata. Arjuna conquered this land. (øloka 25, Chapter 27, Sabhà Parva).

#<PARAMAKRODHä># One of the Vi÷vadevas who are worthy of accepting a share of the obsequial oblations. The others are: Balandhçti, Vipàpmà, Puõyakçt, Pàvana, Pàrùõikùema, Samåha, Divyasànu, Vivasvàn, Vãryavàn, Hrãmàn, Kãrtimàn, Kçta, Jitàtmà, Munivãrya, Dãptaromà, Anukarman, Pratãta, Pradàtà, Aü÷umàn, øailàbha, Dhãroùõi, Bhåpati, Sraja, Vajrãvari, Vidyudvarcas, Somavarcas, Sårya÷rã, Somapà, Såryasàmitra, Dattàtmà, Puõóarãyaka, Uùõãnàbha, Nàkoda, Vi÷vàyus, Dãpti, Camåhara, Sure÷a, Vyomàri, øaïkara, Bhava, ä÷a, Kartà, Kçti, Dakùa, Bhuvana, Divyakarmakçt, Gaõita, Pa¤cavãrya, âditya, Ra÷mimàn, Saptakçt, Somavarcas, Vi÷vakçt, Kavi, Anugoptà, Sugoptà, Naptà and ä÷vara. (Chapter 91, Anu÷àsana Parva).

#<PARAMâöU># See under Trasareõu.

#<PARAMâTMâ># The Supreme Spirit. The vitality behind Jãvàtmà (soul). (See under Jãvàtmà and Brahman).

@<[Page 568a]>@

#<PARAMEúòHä I># A king of Candravaü÷a (Lunar race). He was the son of Indradyumna and the father of Pratãhàra. (Chapter I, Aü÷a 1, Viùõu Puràõa).

#<PARAMEúòHä II># A Vaidikasåktadraùñà. He was a disciple of Brahmà. (Bçhadàraõyaka Upaniùad). According to Jaimini Bràhmaõa Parameùñhã was the disciple of Prajàpati.

#<PARAMEúòHä III># A king of Pà¤càlade÷a. He was born to Ajamãóha of Nãlã. Parameùñhã and the sons of Duùyanta, his brother, are known as Pà¤càlas. (âdi Parva, Mahàbhàrata).

#<PARâNTA># A place of habitation of ancient Bhàrata. (øloka 47, Chapter 9, Bhãùma Parva).

#<PARAPURA¥JAYA># A prince of the Hehaya race. He once sent an arrow against a sage mistaking him to be a wild animal. (See under Ariùñanemi).

#<PARâøARA I>#
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà -Vasiùñha--øakti--Parà÷ara.
     2) %<Birth.>% øakti, son of Vasiùñha begot of his wife Adçùyantã the son named Parà÷ara. Even at the time of his birth he was a scholar. (For details regarding birth see under Adç÷yanñã).
     3) %<Ràkùasayàga.>% Even before the birth of Parà÷ara, Kalmàùapàda in his demoniacal form ate his father, øakti. Therefore Parà÷ara nurtured an obstinate hatred against the Ràkùasas. So he performed a Yàga to kill all the ràkùasas. Thousands of ràkùasas were burnt to death at this yàga and Vasiùñha, grandfather of Parà÷ara felt sorry for the innocent ràkùasas. He approached Parà÷ara and said "Son, do not give way to such anger. Abandon this wrath. What harm have these poor ràkùasas done? Death was in the destiny of your father. Every one has to suffer the result of his own deeds. Anger destroys the fame and austerity which one has attained by years of toil. Therefore abandon your anger and wind up your Yàga."
     Parà÷ara accepted the abvice of his grandfather. Vasiùñha was pleased with his grandson and at that time Pulastyamaharùi son of Brahmà also came there. Vasiùñha gave arghya (water and flowers) and received him. Then Vasiùñha and Pulastya jointly blessed him and said he would be the author of Puràõasaühità. Thus Parà÷ara became the best of the Guruparamparà (traditional line of preceptors). (Chapter 1, Aü÷a 1, Viùõu Puràõa).
     4) %<Birth of Vyàsa.>% Parà÷ara begot a son of a fisherwoman named Satyavatã and the boy became later the celebrated Vyàsa.
     5) %<Other details.>%
     (i) He got the name Parà÷ara because even from the womb of his mother he consoled Vasiùñha when his son øakti, father of Parà÷ara was eaten by the demoniac form of Kalmàùapàda.
     (ii) See under Guruparamparà the status of Parà÷ara in that traditional line of Gurus.
     (iii) Among the Såktas, Såkta 65, Anuvàka 12, Maõóala 1 of ègveda was sung by Parà÷ara.
     (iv) Parà÷ara was one among the several sages who visited Bhãùma lying on his bed of arrows. (Chapter 47, øànti Parva).
     (v) Once Parà÷ara visited king Janaka and talked with him on âdhyàtmika topics (spiritual matters). (Chapter 290, øànti Parva).
     (vi) Chapter 150 of Anu÷àsana Parva mentions Parà÷ara as describing the power of Sàvitrãmantra to an audience.

#<PARâøARA II># A serpent born of the family of Dhçtaràùñra. This was burnt to death at the sarpasatra of Janamejaya. (øloka 19, Chapter 57, âdi Parva).

#<PâRâøARYA I># Vyàsa, son of sage Parà÷ara. (See under Vyàsa).

#<PâRâøARYA II># This sage is different from Vyàsa. This Pàrà÷arya was a member of the court of Yudhiùñhira. (øloka 13, Chapter 7, Sabhà Parva). He was a member of the court of Indra also. ørã Kçùõa once met him while he was going to Hastinàpura from Dvàrakà. (øloka 64, Chapter 83, Udyoga Parva).

#<PâRAøAVA># A child born to a brahmin of a ÷ådra woman. Vidura was a son born to Vyàsa of a ÷ådra woman and was therefore called Pàra÷ava. (øloka 25, Chapter 101, âdi Parva).

#<PâRASIKA># A place of human habitation in ancient Bhàrata. (øloka 25, Chapter 9, Bhãùma Parva).

#<PARAøURâMA># An incarnation of Mahàviùõu, as man.
     1) %<Genealogy.>% Descending in order from Màhàviùõu--Brahmà-Bhçgu-Cyavana-ærva-ècãka-Jamadagni-Para÷uràma.
     2) %<Cause for incarnation.>% Once god Agni went to Kàrtavãryàrjuna and begged for food. The king allowed him to take from his vast territory as much food as he wanted from anywhere he liked. Agni started burning forests and mountains and consuming them. Deep inside. one of the forests a sage named âpava was performing penance and the fire burnt the à÷rama of âpava also. Enraged at this the sage cursed thus: "Kàrtavãryàrjuna is at the root of this havoc. The arrogance of Kùatriyas has increased beyond limits. Mahàviùõu would therefore be born on earth as Para÷uràma to destroy this arrogance of the Kùatriyas." Accordingly Màhàviùõu was born as Para÷uràma in the Bhàrgava race. (Chapter 40, Harivaü÷a).
     Brahmàõóa Puràõa gives another version: Viùõu promised Bhåmidevã (mother earth) that he would be born on earth as Para÷uràma when Bhåmidevã went to him in the form of a cow and complained to him about the atrocities of the wicked Kùatriya kings.
     3) %<Birth.>% Para÷uràma was born as the son of sage Jamadagni of his wife Reõukà. Their à÷rama was on the shores of the Narmadà river. Reõukà, mother of Para÷uràma, was the daughter of King Prasenajit. She had four sons even before the birth of Para÷uràma (Chapter 58, Brahmàõóa Puràõa).
     4) %<Boyhood and education.>% Para÷uràma spent his boyhood with his parents in the à÷rama. An important event in his life then was his slaying his mother at the behest of his father. (See under Jamadagni, Para 6). Though Para÷uràma was a brahmin there is nothing on record to show that he did study the Vedas. Perhaps he might have had the Vedic instructions from his father during his life with him. He had even from the beginning shown an interest in learning Dhanurvidyà (archery). For obtaining proficiency in archery he went to the Himàlayas and did penance to please øiva for many years. Pleased at his penance øiva on several occasions extolled the virtues of Para÷uràma. At that time the asuras (demons) acquired strength and attacked the devas. The devas complained to øiva. øiva called Para÷uràma and asked him to fight with and defeat the semdon. Para÷uràma was without weapons and he asked øiva how he could go and fight the demons without weapons. øiva said: "Go with my blessings end you will kill your foes." Para uràma did not wait for a moment. When øiva thus assured him of success, on he went straight to fight with the demons. He defeated the asuras and came back to øiva when the latter gave him many boons and divine weapons.
     Till that time his name was only Ràma and he became Para÷uràma because among the weapons given to him by øiva was a weapon named Para÷u (axe). There is a story behind this weapon Para÷u. Once øiva was not invited for a Yàga conducted by Dakùa. An angered øiva threw his spike into the Yàga÷àlà (sacrifical hall). The spike spoiled the Yàga and smashed the hall and after that roamed about aimlessly for sometime and then turned towards Badaryà÷rama where at that time Naranàràyaõas were engaged in penance. The spike went straight to the heart of sage Nàràyaõa. Nàràyaõa made the defiant sound 'hum' (huükàra) and the spike turned away. øiva felt angry for thus showing disrespect to his spike and he attacked the sage. At once Nararùi plucked a grass and reciting a mantra threw it at øiva. The grass became a Para÷u (axe) and it attacked øiva. øiva broke it into two. Then Nara-Nàràyaõas bowed before him and worshipped him. Thereafter the two pieces of the Para÷u remained with øiva. It was one of these that øiva gave to Para÷uràma. When Para÷uràma was returning happy and glorious with boons and weapons he got on his way a disciple named Akçtavraõa. (See under Akçtavraõa). Guru and disciple lived in an à÷rama and Para÷uràma became a noted Guru in dhanurveda (archery). (Chapter 34, Karõa Parva; Chapter 49, øànti Parva and Chapter 18, Anu÷àsana Parva).
     5) %<Instruction in archery.>% According to Puràõas Para÷uràmà did not spend his life as an instructor in archery. There are statements, however, mentioning that Karõa and Droõa took instructions from him.
     Pretending to be a brahmin Karõa commenced taking instructions in archeçy from Para÷uràma. When his education was complete Para÷uràma taught him Brahmàstra. One day tired after a long walk in the forests Para÷uràma took rest placing his head on the lap of Karõa and soon fell asleep. At that time a beetle came and started sucking blood from the thigh of Karõa. Karõa remained still, bearing the pain, lest any movement of his body should disturb the sleep of his Guru. Blood was oozing from his thinghs and it slowly made the body of the Guru also wet. Para÷uràma woke up and the sight of the bleeding thigh and the calm demeanour of Karõa raised doubts in him. He questioned Karõa saying that no brahmin could ever bear such a pain with such calmness and Karõa had to tell the truth. Then Para÷uràma cursed him for deceit against his Guru saying that he would never be able to remember the Brahmàstra when the time to use it came.
     There is a story behind Alarka, the beetle that bit Karõa. This beetle was in his previous birth a demon named Daü÷a. Daü÷a once tried to molest the wife of the sage Bhçgu. The Maharùi cursed him and made him into a beetle. On his request for mercy he said he would get release from the curse by Para÷uràma. So the beetle became the Ràkùasa again and left the place. Karõa took leave of Para÷uràma and went to Hastinàpura. (øànti Parva, Chapter 3).
     Another famous disciple of Para÷uràma was Droõa. There is a story behind Droõa getting Dhanurveda from Para÷uràma. After travelling throughout the world exterminating the Kùatriya race Para÷uràma gave all his wealth to Ka÷yapa. On hearing that Para÷uràma was giving away all his riches as gifts to brahmins Droõa rushed to Mahendraparvata to see Para÷uràma. By then Para÷uràma had distributed all his wealth excepting Dhanurveda. Para÷uràma called Droõa to his side and said that only two things remained with him, his body and Dhanurveda. Droõa, he added, could take anyone of the two and then Droõa took Dhanurveda from him. After that Para÷uràma went to Mahàraõya for the sake of penance. (Chapter 130, âdi Parva).
     There are some apparent inconsistencies in the above stories: It is said Droõa taught Dhanurveda to Karõa. Droõa was the last person to receive Dhanurveda from Para÷uràma because the latter, surrendering his Dhanurveda in entire, left for the forests for doing penance. Then, when did Karõa learn Dhanurveda from Para÷uràma? Could it be before Droõa went to Para÷uràma? Then it must be accepted that Droõa had not studied under Para÷uràma when he was teaching the the Pàõóavas and Kauravas. He learnt it from somewhere before he became the preceptor of the Pàõóavas. Karõa after studying under Droõa for some time went to Para÷uràma for higher studies and Droõa approached Para÷uràma after Karõa had left him.
     6) %<The destruction of the Kùatriyas.>% The most important event of his life was the total extermination of the Kùatriya race. The Puràõic belief is that he went round the world eighteen times to massacre the Kùatriyas.
     In many places in the Puràõas it is stated that Para÷uràma fought against the Kùatriyas eighteen times. But in chapter 29 of A÷vamedha Parva it is stated that Para÷uràma fought against the Kùatriyas twentyone times So it is to be surmised that Para÷uràma fought eighteen big battles and three minor ones.
     There are some old stories to explain this revengeful enmity of Para÷uràma towards the Kùatriyas.
     (1) %<Family enmity.>% The Hehaya dynasty was the most powerful kingly race then. Para÷uràma was a descendant of Bhçgu, a brahmin sage. That is why he gets the name Bhàrgava also. The Bhàrgavas were for generations the family preceptors of the Hehaya kings. Taking advantage of their supreme position in the royal palace the Bhàrgavas accumulated great wealth at the cost of the royal riches. Gradually the Bhàrgavas rose in prosperity in inverse proportion to the decline of the Hehaya wealth. It was at the time of ècãka, grandfather of Parasuràma that they touched the rock-bottom of their wealth and they found funds lacking even for the day to day administration of the state. In despair they went and requested the ècãkas to lend them some money. But they hid their money and refused to give them anything. The Kùatriya kings got angry and killed the brahmins. What stock was left of them went to the base of the Himàlayas. The wife of ècãka who was pregnant then kept the child in her womb for twelve years afraid to bring forth the child. After that the child came out breaking open the thigh (åru) and so the child was called Aurva. Even at the time of his birth Aurva shone like a brilliant torch and not only that; the child cried aloud "Oh, wicked Kùatriyas, I will kill every one of you. I heard from my mother's womb the din of the swords you raised to kill my ancestors. I will never wait for another moment to wreak vengeance on you."
     The fire that emanated from the face of Aurva burnt even Devaloka. Kùatriyas as a class came and prostrated before him. The devas came and requested him to abandon his anger and Aurva agreed. The devas picked up the fire sparks from Aurva's face and deposited them in the ocean. From those sparks put in the ocean was born Baóavàgni alias Aurva.
     (ii) %<Curse of the sage.>% From Aurva was born Jamadagni and from Jamadagni was born Para÷uràma. In the race of the Hehayas was born at that time a very valorous king named Kàrtavãryàrjuna. Once Kàrtavãryàrjuna gave a dinner to Agnibhagavàn. Agni began to devour all the mountains and forests in the world. The burning was so indiscriminate that it burnt the à÷rama of a sage named âpava also. The sage cursed Kàrtavãryàrjuna saying that the thousand hands of the latter would be cut off by Pasa÷uràma born in the family of Bhàrgavas. From that day onwards the latent feud in him against the Bhàrgavas was roused into action.
     (iii) %<Varuõa's ridicule.>% Kàrtavãryàrjuna who got a thousand hands by a boon from a sage named Dattàtreya subdued all enemies of his status and not satisfied with that he went to the shores of the ocean and challenged Varuõa for a fight. Varuõa came before him and very modestly admitted that he was incapable of meeting the challenge thrown and suggested that perhaps Jamadagni's son, Para÷uràma might accept the challenge and give him a fight. Hearing this Kàrtavãryàrjuna turned towards the àsrama of Jamadagni on the shores of the Narmadà river.
     (iv) %<Causes of the war (immediate).>% Kàrtavãryàrjuna went for hunting in the forests and feeling exhausted after some time went to the àsrama of Jamadagni with his retinue. Jamadagni received them well and with the help of the Kàmadhenu (wish-yielding cow) named Su÷ãlà, Jamadagni gave a sumptuous feast to the King and his followers. When after the meals were over they started to take leave of the sage, Candragupta, a minister of Kàrtavãryàrjuna brought to the notice of the king the superior powers of the Kàmadhenu, Su÷ãlà. The king wanted to get the cow and asked Candragupta to tell the sage about it. Though the minister told Jamadagni about the royal desire the sage refused to part with the cow. Then the minister with the help of the other royal servants took the cow by force and the sage followed the cow weeping. On the way Candragupta beat Jamadagni to death and brought the cow to the presence of the king. The king was pleased and the royal hunting party returned to the palace happy.
     Jamadagni's wife Reõukà went in search of her husband and to her grief found him lying dead. Reõukà wept beating her breast twentyone times and by that time her son Para uràma came there and he declared that he would travel round the world twentyone times, the number of times his mother beat her breast, to kill and exterminate the Kùatriyas from this world. Then the dead body of Jamadagni was placed on a pyre and they were singing Viùõugãtà before placing fire on the pyre when øukramuni appeared there and brought Jamadagni to life by invoking the art of Mçtasa¤jãvanã. By that time Su÷ãlà somehow escaped from the custody of the King and came there without the calf. Then Para÷uràma vowed that he would bring the calf soon and taking with him his disciple Akçtavraõa he left for the city of Màhiùmatã the abode of Kàrtavãryàrjuna. There they fought a grim battle and after killing Kàrtavãryàrjuna and many of his followers brought back the calf. To atone for the sin of this massacre Jamadagni advised his son to go and perform penance in Mahendragiri. Taking advantage of the absence of Para÷uràma from the à÷rama, øårasena son of Kàrtavãryàrjuna, with his followers went to the à÷rama of Jamadagni and chopped off his head. Para÷uràma returned from Mahendragiri at once and cremated the dead body of his father. Reõukà, his mother, jumped into the funeral pyre and abandoned her life. From that moment onwards started Para÷uràma's fierce programme of mass massacre of the Kùatriyas.
     (v) %<Victory march.>% Para÷uràma's world-tour was confined to an all-Bhàrata tour. The wars of Para÷uràma are not described in detail in the Puràõas. They mention thañ Para÷uràma killed the Kings of Cola, Cera and Pauõóra. To stop the birth of Kùatriyas in future Para÷uràma destroyed even the embryo in the wombs of Kùatariya women. Then the Bhàrgava ancestors like ècãka and others came to the sky and requested Para÷uràma to stop this slaughter. They said: "Oh son, Ràma, stop this slaughter. What good do you get by killing innocent Kùatriyas?" By that time Para÷uràma had made twentyone rounds around Bhàrata killing the Kùatriyas. (Chapter 64, âdi Parva; Chapter 38, Sabhà Parva; Chapter 116, Vana Parva; Chapter 49, øànti Parva and 10 chapters from chapter 83 of Brahmàõóa Puràõa).
     7) %<Samantapa¤cakanirmàõa.>% Samantapa¤caka is Kurukùetra itself where the great battle was conducted. This is a holy place and it was Para÷uràma who constructed it. He stored the blood of the Kùatriyas he killed in the twentyone rounds of killing in five lakes in Samantapa¤caka. He offered blood to the Manes in those lakes. The Manes led by ècãka appeared before him and asked him to name any boon he wanted. Then Para÷uràma said, "Revered Manes, if you are pleased with me you must absolve me from the sin of this mass massacre of the Kùatriyas and declare the five lakes where I have stored their blood as holy." The Manes declared, "Let it be so." From then onwards the place became holy under the name Samantapa¤caka. At the end of the Dvàparayuga and the beginning of Kaliyuga a great battle lasting for eighteen days took place at this holy place between the Pàõóavas and the Kauravas. (Chapter 2, âdi Parva).
     8) %<Atonement.>% To atone for the sin of slaughtering even innocent Kùatriyas, Para÷uràma gave away all his riches as gifts to brahmins. He invited all the brahmins to Samantapa¤caka and conducted a great Yàga there. The chief ètvik (officiating priest) of the Yàga was the sage Ka÷yapa and Para÷uràma gave all the lands he conquered till that time to Ka÷yapa. Then a platform of gold ten yards long and nine yards wide was made and Ka÷yapa was installed there and worshipped. After the worship was over according to the instructions from Ka÷yapa the gold platform was cut into pieces and the gold pieces were offered to brahmins.
     When Ka÷yapa got all the lands from Para÷uràma he said thus:--"Oh Ràma, you have given me all your land and it is not now proper for you to live in my soil. You can go to the south and live somewhere on the shores of the ocean there." Para÷uràma walked south and requested the ocean to give him some land to live. Varuõa then asked him to throw a winnow into the ocean. There is a legend saying that it was a Para÷u that Para÷uràma threw. Para÷uràma threw the sieve (÷årpa) and the ocean gave way to land for a distance where the winnow fell from where he stood. This is the place øårpàraka now known as Kerala. (øårpa = Winnowing basket). After giving this land also to the brahmins, Para÷uràma went and started doing penance at Mahendragiri. (Chapter 130, âdi Parva; Chapter 117, Vana Parva and Chapter 49, øànti Parva).
     9) %<Other exploits of Para÷uràma.>%
     (i) %<Meets ørã Ràma.>% ørã Ràma and Lakùmaõa were returning to Ayodhyà from Mithilàpurã after the marriage along with the sage Vasiùñha through a deep forest when Para÷uràma blocked their way and addressing ørã Ràma said thus, 'Oh Ràma, son of Da÷aratha, I heard that you broke during the marriage of Sãtà the great øaiva bow of the palace of Janaka. It was a øaiva bow and I have now come here to test your prowess. I am giving you a Vaiùõava bow now. Can you string this bow?"
     Vasiùñha tried his best to pacify Para÷uràma. But Para÷uràma without heeding it started describing the story and greatness of the øaiva bow and the Vaiùõava bow. (See under Vaiùõava bow). Then ørã Ràma took the bow from Para÷uràma and started to string it. The brilliance of ørã Ràma dazzled him and he stood dumbfounded at his skill. Para÷uràma was immensely pleased and he blessed ørã Ràma. After that he went again to Mahendragiri to perform penance.
     This same story is told in Kamba Ràmàyaõa with some slight changes:--Para÷uràma did not like ørã Ràma breaking the bow of his Guru øiva. So an angered Para÷uràma blocked the way of ørã Ràma and challenged him to string and take aim with the mighty Vaiùõava bow he (Para÷uràma) was carrying with him then. ørã Ràma with perfect ease took the bow, strung it, and taking the missile asked Para÷uràma to show the target. Para÷uràma was astonished and was in a fix. The missile could destroy even the entire Universe. So Para÷uràma asked Ràma to aim at the accumulated tapobala (power accrued by penance) of his self and Ràma did so. Then Para÷uràma surrendered to ørã Ràma the Vaiùõava bow and arrow and the Vaiùõava tejas (divine brilliance) in him. Para÷uràma after having carried out the purpose of his incarnation gave instructions to ørã Ràma to continue the purpose of his incarnation and then after blessing ørã Ràma went again to do penance at his holy à÷rama.
     This same story is told by the sage Loma÷a to the Pàõóavas during their exile in the forests. This story is much different from the previous ones: "When the fame that ørã Ràma was the best of Kings spread far and wide Para÷uràma once went to see ørã Ràma. Giving him the bow and arrow with which he had done the mass massacre of the Kùatriyas he challenged him to string it and take aim. With a smile ørã Ràma did so and then Para÷uràma said Ràma should draw the string up to his ears. ørã Ràma got angry and then on the face, which became fierce, by his anger, Para÷uràma saw besides himself, âditya-Vasu-Rudras, Sàdhyas, Bàlakhilyas, Devarùis, oceans, mountains, the Vedas and all such things of this universe. ørã Ràma sent out his missile from the bow. The whole universe was thrown into chaos. Thunder and lightning rocked the world. Heavy rains flooded the whole land space. Burning stars and meteors fell to the ground. Para÷uràma then knew that ørã Ràma was the incarnation of Mahàviùõu and he stood bowing before him. Ashamed of his defeat he took leave of ørã Ràma and went to Mahendragiri. When he reached there he found he had lost all his brilliance. Then the manes appeared and advised him to go and bathe in the river Vadhåsarà. Accordingly Para÷uràma went and bathed in the river and regained his lost brilliance. (Chapter 99, Vana Parva).
     (ii) %<Para÷uràma and ørã Kçùõa.>% The Puràõas describe two important occasions when Para÷uràma met ørã Kçùõa.
     The first meeting was at the mountain of Gomanta. Once ørã Kçùõa and Balaràma with a view to enjoying the abundance of Nature went to the beautiful mountain of Gomanta and ascended to its top. On their way they met Para÷uràma engaged in penance there. They exchanged greetings and talked to each other for some time. Then Para÷uràma requested ørã Kçùõa to kill øçgàlavàsudeva, King of Karavãra on the base of that mountain. ørã Kçùõa promised to do so and left the place carrying with him the blessings of the sage.
     The second meeting was when Kçùõa was going to the court of the Kauravas as a messenger of the Pàõóavas. On his way ørã Kçùõa saw a company of sages coming and, alighting from his chariot Kçùõa talked with them. Para÷uràma who was in that company then embraced Kçùõa and said that he should give a true picture of the situation to the Kauravas when he was conducting his mission. The sages blessed Kçùõa and wished Kçùõa all success in his mission. (Chapter 83, Udyoga Parva; 10th Skandha, Bhàgavata).
     10) %<Other details.>%
     (i) Para÷uràma along with a few other sages was present at the Sabhàprave÷a of Dharmaputra. (øloka 11, Chapter 53, Sabhà Parva).
     (ii) Para÷uràma was present at the course of the Kauravas when ørã Kçùõa was speaking to Dhçtaràùñra on behalf of the Pàõóavas. When the Kauravas did not reply the questions put by ørã Kçùõa, Para÷uràma rose up to tell a story to illustrate the evils resulting from the arrogance of man. There was once a King called Dambhodbhava who was very arrogant because of his great strength. He wanted to diffuse his energy by fighting and laboured much to get good opponents and roamed about in search of fighters. One day the brahmins directed him to Naranàràyaõas and accordingly Dambhodbhava went to their à÷rama at Badarikà and challenged them for a fight. They refused to fight and yet the King showered arrows on them. Then the sages took a few blades of the iùãkà grass and threw them at him. They filled the sky as great missiles and the King begged to be pardoned and prostrated before the sages. They sent back the befooled King to his palace. (Chapter 96, Udyoga Parva).
     (iii) Once a grim battle was waged between Para÷uràma and Bhãùma. (See under Ambà).
     (iv) Para÷uràma sits in the court of Yama. (øloka 19, Chapter 8, Sabhà Parva).

#<PARAøURâMAKUöôA># Another name for Para÷uràmahrada. Para÷uràmakuõóa comprises of five pools of blood called Samantapa¤caka constructed by Para÷uràma on the borders of Kurukùetra. (See under Para÷uràma).

#<PARAøUVANA># A forest in hell. The sinners after climbing out of Vaitaraõã, a river in hell in which hot blood flows, reach Asipatravana. There the bodies of the sinners are cut by the leaves of asipatra which are as sharp as a sword's edge. Leaving that they reach Para÷uvana. (Sloka 32, Chapter 322, øànti Parva).

#<PARATAðGAöA># A place of habitation of ancient Bhàrata. (øloka 64, Chapter 9, Bhãùma Parva).

#<PARâVAHA># One of the seven forms of Vàyu. Pràõavàyu has got seven forms:--
     1) %<Pravaha.>% This vàyu makes lightning in the sky.
     2) %<âvaha.>% It is by this vàyu that the stars shine and waters of the ocean go up as water-vapour and down as rains.
     3) %<Udvaha.>% This vàyu makes movements among the clouds and produces thunder.
     4) %<Saüvaha.>% This vàyu beats the mountains. Saüvaha is also engaged in shaping the clouds and producing thunder.
     5) %<Vyavaha.>% Preparing holy water in the sky and making âkà÷agaïgà stay there static is the work of this vàyu.
     6) %<Parivaha.>% This vàyu gives strength to one who sits in meditation.
     7) %<Paràvaha.>% It is this vàyu that fans the devas to make them cool. (Chapter 329, Bhãùma Parva).

#<PARâVARTANAKA># One of the twentyeight hells. (See under Kàla).

#<PARâVASU># Son of a sage called Raibhya. He was the brother of Arvàvasu. (See under Arvàvasu).

#<PâRâVATA># A serpent born in the family of Airàvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 11, Chapter 57, âdi Parva).

#<PARâVIDYâ># See under Aparàvidyà.

#<PARIBARHA># One of the children of Garuóa. (Chapter 101, Udyoga Parva).

#<PâRIBHADRIKAS># The inhabitants of the place called Pàribhadra The soldiers from Pàribhadra fought on the side of Duryodhana during the great battle. (øloka 9, Chapter 51, Bhãùma Parva).

#<PARIGHA I># One of the five pàrùadas presented to Subrahmaõya by the deva, Aü÷a. The other four are:-Vaña, Bhãma, Dahati and Dahana. (Chapter 138, øànti Parva).

#<PARIGHA II># A forester. (See under Bióàlopàkhyàna).

#<PARIHARA># A King of the country of Kàla¤jara situated near Citrakåña. Parihara who was an Atharvaparàyaõa (devoted to the Atharvaveda) ruled the country for twelve years and during his reign he gave a strong opposition to the spread of Buddhism. (Pratisarga Parva, Bhaviùya Puràõa).

#<PARIHYAðGA># A maharùi. One of the sons born to Rùi Marãci of his wife ærõà. There were six sons and the five others were: Smara, Udgãtha, Kùudrabhçt, Agniùvàtta and Ghçõã. In his next birth he was born as one of the relatives of ørã Kçùõa and was killed by Kaüsa. (10th Skandha, Bhàgavata).

#<PâRIJâTA I># The sage who came to the court of Maya along with Nàrada. (Chapter 5, Sabhà Parva).

#<PâRäJâTA II># See under Kalpavçkùa.

#<PâRIJâTA III># A serpent born in the family of Airàvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 11, Chapter 51, âdi Parva).

#<PâRIJâTAKA># A sage who was a brilliant member of the court of Yudhiùñhira. (øloka 14, Chapter 4, Sabhà Parva).

#<PARäKúIT I># A brilliant King of Candravaü÷a. He was the grandson of Arjuna and son of Abhimanyu. (For genealogy see under Abhimanyu).
     1) %<Birth.>% Parãkùit was the son born to Abhimanyu of Uttarà. This was a still-born child and it was ørã Kçùõa who gave it life. There is a story in Mahàbhàrata about this:
     Uttarà, wife of Abhimanyu, was pregnant when the war between the Pàõóavas and Kauravas started at Kurukùetra. A÷vatthàmà, son of Droõa, entered the camp of the Pàõóavas at night and slew Dhçùñadyumna. He then sent the most fierce Brahma÷iràstra (missile of Brahma÷ira) to exterminate the Pàõóavas. To face it and oppose it Arjuna also sent an equally fierce Brahma÷iràstra. The sight of two such powerful weapons opposing each other made all the sages anxious and they led by Vyàsa entered the field and requested them to withdraw their missiles. It was in vain. The missile of A÷vatthàmà went and struck the womb of Uttarà.
     Once when the Pàõóavas after their exile were staying in the village of Upaplavya a brahmin had predicted to Uttarà that at the fag end of the life of the Pàõóavas Uttarà would bear a son who would be tested even while in her womb and that the child should be named Parãkùit. (Parãkùà = test).
     The child in the womb died when the missile struck it. ørã Kçùõa was greatly agitated by this wicked act of A÷vatthàmà and he said thus: "Oh A÷vatthàmà, the child now dead in its womb would surely come to life again. You will be called a sinner because of this infanticide. Because of this you will roam about on earth for three thousand years and during that time nobody would mingle with you. You will not get a seat anywhere. All diseases will find an abode in your body. But this infant would grow up into a king and rule the country for sixty years. He would become celebrated as the next Kururàja." (Sauptika Parva, Mahàbhàrata) When the Bhàratayuddha came to an end Dharmaputra performed an a÷vamedhayàga. Many prominent persons including ørã Kçùõa assembled at Hastinàpura for this purpose. Vidura received them all. At that time they were informed that Uttarà had delivered a stillborn child. Parãkùit was born when the embryo was only six months old (øloka 82, Chapter 85, âdi Parva). Everybody assembled there was sad and depressed when he heard this news. ørã Kçùõa went in and saw the dead infant. Uttarà wept bitterly and everybody asked ørã Kçùõa to give life to the infant somehow. ørã Kçùõa did so and the child was named Parãkùit remembering the prophetic words of the bràhmaõa.
     2). %<Marriage.>% Parãkùit married a princess named Màdravatã and got of her four sons named Janamejaya, ørutasena, Ugrasena and Bhãmasena. Chapters 3, 4, 5, âdi Parva).
     3). %<Curse of a sage.>% Parãkùit was greatly interested in hunting. Once he went to a big forest with his large retinue to hunt. While hunting he followed a deer which the king had struck with his arrow and he separated from the rest and went a long way deep into the forest. It was midday and the king was tired. Then he saw a sage sitting there and the king went in and asked him about the deer. The sage engrossed in his meditation did not hear that. The king mistook his silence to be arrogance and taking the dead body of a cobra lying nearby with the tip of his bow threw it round the neck of the sage and went his way. The sage did not know even that. The king returned to the palace after the hunting.
     The sage had a son named Gavijàta (In many places the name øçïgã is used for Gavijàta). He was playing with the sons of other sages. One munikumàra (son of a sage) said, "Oh Gavijàta, your father is equal to øiva. Both have a serpent round their necks. But there is only one difference. The serpent round your father's neck is a dead one." Gavijàta was greatly disturbed by this jeer and he immediately went to the à÷rama to make enquiries. When he knew that an unknown person had done that foul deed he took water in his hand and said "Whoever be the person who put this dead snake round the neck of my father will die being bitten by the fierce cobra Takùaka within seven days." Only after pronouncing this horrible curse did he find out that the perpetrator of that crime was none other than the most noble and charitable king, Parãkùit. Gavijàta repented greatly and immediately sent word to the king about his curse through Gauramukha, a munikumàra. The king was a bit frightened first but then he started thinking about the way to escape from the curse. (Chapter 40, âdi Parva, and 2nd Skandha, Bhàgavata).
     4.) %<Takùaka gets ready.>% As soon as the messenger Gauramukha departed from the palace Parãkùit called the ministers to his side and conferred with them to find a way to escape from the cobra Takùaka. They built a building on a huge pillar and gave all protections to the building. Brahmins well-versed in all the mantras and Viùavaidyas (physicians in the treatment of snakepoisoning) of fame were asked to sit around the pillar and the place was well-guarded. The King sat in a room tightly closed. Six days went by. On the seventh day the celebrated Viùavaidya Ka yapamaharùi was on his way to the palace at the summons of the king. Takùaka was also on his way to the palace in the guise of a brahmin. They met on the way and though Ka÷yapa did not know him first Takùaka introduced himself when he knew that Ka÷yapa was going to the palace to treat the king if anything happened. He said "Oh Ka÷yapa, I am Takùaka and none of your wits would be able to fight against the effects of my poison. If you want to know it we shall make a trial." Saying so Takùaka went and bit a big banyan tree standing nearby, and lo! the whole tree was burnt to ashes by the strength of the poison. Ka÷yapa smilingly recited the Viùahàri mantra and sprinkled some water on the ashes and lo! the tree stood in its place again with not a single mutilation anywhere. Takùaka was astounded. He then bribed Ka÷yapa. He said he would give him more than what could be expected of the king and requested him to return home. Ka÷yapa returned and Takùaka went to the palace.
     5) %<Death of Parãkùit.>% Takùaka went and inspected the palace of Parãkùit. There was no way to step in and Takùaka was astonished at the perfect protection given to the king. Takùaka called all his relatives to his side and asked them to go to the King in the guise of brahmins carrying several kinds of fruits as presents. Takùaka crept inside a beautiful fruit in the shape of a worm and was carried along with the fruits taken to the king. The servants of the king took the fruits brought by the brahmins to the king and the king struck by the size and beauty of a fruit among them took it and cut it open. He saw a worm inside red in colour with two black spots as eyes. The king took it in his hand and at that instant it changed into Takùaka and bit the king. After that it rose up into the air and disappeared. (Chapters 42 to 49, âdi Parva and 2nd Skandha, Devã Bhàgavata).
     6) %<Parãkùit as a king.>% Many researches have been made to fix the period of the reign of Parãkùit. "Saptarùayo maghàyuktàþ Kale Pàrikùite sbhavan // (Chapter 271, Matsya Puràõa), "Te tu Pàrikùite kàle Maghàsvàsan dvijottamàþ" (Chapter 24, Aü÷a 4, Viùõu Puràõa) Following these statements in the Puràõas, astronomers and astrologers searched for the year or years in which the Saptarùi maõóala (the constellation of a group of seven stars) and the month of màgha came into the same zodiac. It came in B.C. 3077 and then in B.C. 477. This would again occur in 2223 A.D. Parãkùit, according to other facts, also must have lived in B.C. 3077.
     Pàõóavas went for their mahàprasthàna after entrusting the administration to the care of Parãkùit. The Mahàbhàrata battle was fought in the year 3138 B.C. Dharmaputra ruled for 36 years and so Parãkùit must have taken charge of the administration in 3102 B.C. Parãkùit ruled for 60 years and his son Janamejaya became king in 3042 B.C. It was this Janamejaya who conducted the famous Sarpasatra.
     7) %<Parãkùit attained Svarga.>% Parãkùit did not enter heaven as soon as he died. So Janamejaya at the advice of Nàrada conducted a yàga called Ambàyàga for the salvation of the spirit of his father. It was during the navaràtri period that this was done. Many eminent sages took part in the ceremony. All were received well and given gifts in plenty. He made pure brahmins read the Devãbhàgavata with devotion in the presence of the deity to please Jagadambikà (mother goddess), queen of all queens (Ràjaràje varã). When it was over, a divine brilliance like burning fire was visible in the sky and Nàrada appeared before Janamejaya and said "Oh Janamejaya, King of Kings, your father was lying bound by the shackles of his life on earth. But today he acquired a divine form and wearing divine apparels and ornaments went to the divine seat of Devã in a sacred Vimàna from Indrapura while Indra, devas and the celestial maidens stood praising him (Skandha 12, Devã Bhàgavata).
     8) %<Other details.>%
     (i) Parãkùit ruled the country for sixty years, with all virtues and goodness. (Chapter 49, âdi Parva).
     (ii) After the great battle, one day at the request of a few, Vyàsa by his yogic powers arrayed all the dead great ones of the Pàõóava-Kaurava company. Parãkùit was also called then to the Gaïgà where it was arranged and Janamejaya who was present to witness the show then gave an Avabhçtasnàna (ablution after a sacrifice) to his father. Parãkùit disappeared after that. (Chapter 35, â÷ramavàsika Parva).
     (iii) The synonyms of Parãkùit are (1) Abhimanyusuta (2) Bhàrata÷reùñha (3) Kirãñitanayàtmaja (4) Kuru÷reùñha (5) Kurunandana (6) Kururàja (7) Kuruvardhana (8) Pàõóaveya.

#<PARäKúIT II># There is a story about another Parãkùit belonging to the Ikùvàku dynasty of kings in chapter 192 of Vana Parva:
     Once this Parãkùit went after a deer while hunting in a forest and he traversed a long distance following it. On the way he felt tired by hunger and thirst. He saw a green grove and a river running still by its side, then. The king entered the waters of the river with his horse and after quenching the thirst of the horse and drinking some water to quench his own thirst, he bound the horse to a nearby tree and lay on the shores to take rest. Then he heard from somewhere a melodious song. The king raised his head and enjoying the music, waited to see the origin of it. Then a beautiful damsel appeared before him and the king talked with her and their conversation ended in the king requesting her to be his wife. The beautiful maiden consented on one condition that she should not be made to touch water. The king agreed and by that time the king's followers came and the king took her to his palace in a decorated palanquin followed by his retinue. The king took her to a secret chamber and stayed with her allowing nobody to enter the room. The chief minister came to the palace and enqired what was happening there and the maidens attending on the queen said that it was strange that no water was allowed inside the room. Then the minister arranged a garden with beautiful flowers and fruits with no water anywhere and a pond in the middle in which water was not visible from outside. He then went to the king and told him of his arrangement and the king took his wife into the garden and started having amorous sport with her there. After some time they reached the pond; water was not visible and so they entered the pond. The moment they entered the pond they touched water and the queen disappeared in the water. The King asked the water of the pond to be emptied and then he saw a frog sitting at the bottom. The king accused the frog of having eaten the maiden and he started killing all the frogs of his state. The frogs became frightened and they went to their king and complained. The frogking in the garb of a maharùi went and requested the king to stop this massacre of frogs but the king refused to yield saying that a frog had eaten his wife. Hearing that, the sage was shocked and revealing his identity said "Oh King, be pleased with me; I am âyus, the king of the frogs. Your wife was my daughter. She is called Su÷obhanà and she is an obstinate bad-natured girl. Even from times of old she has cheated many kings like this."
     Hearing this the king pleaded to the frog-king to give him back Su÷obhanà. He gave Su÷obhanà to Parãkùit. But he cursed his daughter that she would bear misbehaving children because of her cheating many kings before. âyus disappeared then. Parãkùit begot of Su÷obhanà three princes named øala, Bala and Dala. When øala grew up Parãkùit crowned him as king and left for the forests for doing penance. (Chapter 192, Vana-Parva).

#<PARäKúIT III># He was the son of Avikùit, a king of the Kuru line of kings. Parãkùit was the eldest son and he got six sons named Kakùasena, Ugrasena, Citrasena, Indrasena, Suùeõa and Bhãmasena. They were all virtuous scholars and J¤ànins. (Chapter 94, âdi Parva).

#<PARäKúIT IV># Son of Ana÷và, a king of the Kuru line of kings. His mother was Amçtà. This Parãkùit begot of his wife Suya÷à a son named Bhãmasena. (øloka 41, Chapter 95, âdi Parva).

#<PARäKúIT V># A king of the Kuru line of kings. (Chapter 150, øànti Parva).

#<PâRIPLAVA I># A king of the race of Bhàrata. He was the son of Nçcakùus and the grandson of Nala. Pàriplava got a son named Medhàvã. (10th Skandha, Bhàgavata).

#<PâRIPLAVA II># A holy place situated on the border of Kurukùetra. If anyone visits this holy place he would get the benefit of conducting an Agniùñoma Yaj¤a and an Atiràtra yaj¤a. (øloka 12, Chapter 83, Vana Parva).

#<PARIøRUTA># A soldier of Subrahmaõya. (Chapter 45, øalya Parva).

#<PARIVAHA># A Vàyu (wind). (See under Paràvaha).

#<PARIVYâDHA># One of the nine sages who lived in the western regions of Bhàrata. The others were: Uùaïga, Kuruùa Dhaumya, Suvãryavàn, Ekata, Dvita, Trita and Sàrasvata (Chapter 208, øànti Parva)

#<PâRIYâTRA># A mountain of Puràõic fame. The deity of this mountain Pàriyàtra was a member of the court of Kubera. The à÷rama of the celebrated sage Gautama, was on this mountain. The sage Màrkaõóeya once saw this mountain in the belly of Bàlamukunda. This mountain is situated on the western side of Mahàmeru. (øloka 115, Chapter 188, Vana Parva).

#<PARJANYA># A deva. See under Devavatã III.

#<PARöâDA I># An ancient sage of Bhàrata. He was a member of the court of Yudhiùñhira (øloka 18, Chapter 4, Sabhà Parva).

#<PARöâDA II># A brahmin of the country of Vidarbha. It was Parõàda who was sent out to know whether Nala was alive and he found out Nala living in disguise under the name of Bàhuka and after collecting all information about him returned to Vidarbha. (See under Damayantã).

#<PARöâDA III># A sage who acted as priest for a yàga conducted by a brahmin named Satya who lived in the country of Vidarbha. (øloka 8, Chapter 273, øànti Parva).

#<PARöâøâ># A river of western Bhàrata. This river sits in the court of Varuõa in the form of a nymph. (øloka 9, Chapter 1, Sabhà Parva). ørutàyudha, a valiant soldier who fought against Arjuna in the great Kurukùetra battle was the son of Parõàsà. Varuõa was the father of ørutàyudha and at the time of the birth of a son for her she requested Varuõa to grant her a boon that her son would not be killed by anybody. Varuõa while granting her the boon gave the son a mace. That mace had a peculiarity. If the mace was used against anybody who was not fighting, the mace would turn back and kill the user. With the help of that mace ørutàyudha gave Arjuna a fierce fight and in the midst of the heat he forgot the condition stipulated by Varuõa and used it against ørã Kçùõa who was standing nearby watching their fight. The mace turned back and killed ørutàyudha. (Chapter 92, Droõa Parva).

#<ARöAøâLâ># A Village situated in the valley of the mountain Yàmuna. This mountain stands between the rivers Gaïgà and Yamunà. During the period of Mahàbhàrata this village was the abode of a great number of eminent scholars. Once there lived in that village a brahmin of Agastyagotra, well-learned, named øarmã. One day the messengers of Kàla (god of death) came to that village and by mistake took øarmã to Yamaloka. It was only when they reached there that they understood their folly and Kàla then asked his men to carry him back to earth. Then øarmã said he would spend the balance of life due to him in Yamaloka itself. But Yama did not allow that. Kàla then told øarmã the greatness in giving as gifts Til and Vastra (Gingelly and clothes) and sent him back to earth. (Chapter 68, Anu÷àsana Parva).

#<PARöAYA># A demon of ègvedic times. He had two friends named Kara¤jaya and Vaïgçda. They attacked the two Kings belonging to the group of âryas named Atithi÷và and èji÷và. The asuras were defeated because of the help sent to the kings by Indra. (Såkta 54, Anuvàka 10, Maõóala 1, ègveda).

#<PAROKúA># A King of Candravaü÷a. (9th Skandha, Bhàgavata).

#<PAROPAKâRä># See under Kanakarekhà.

#<PâRúöIKúEMA># A Vi÷vadeva. (øloka 30, Chapter 91, Anu÷àsana Parva). (Vi÷vadevas are a particular group of deities, ten in number, supposed to be the sons of Vi÷và).

#<PâRøVAMAULI># Another name for the demon named Maõicara. There is a story behind this demon getting the name of Maõicara. (See under Maõicara).

#<PâRøVAROMA># A place of human habitation of ancient Bhàrata. (øloka 56, Chapter 9, Bhãùma Parva).

#<PâRTHA># Son of Pçthà (Kuntã). (øee under Kuntã).

#<PARUCCHEPA># A sage of Vedic times who was a Såktadraùñà. He used some sounds too often in his talks.
     Nçmedhas and Parucchepa vied with each other in their màntric skill. One day Nçmedhas in great pride produced smoke from wet firewood without igniting it and then Parucchepa produced fire without firewood. Nçmedhas admitted defeat. (Taittirãya Saühità).

#<PARUöäTHA># (PURUöäTHA). A King extolled in the ègveda. (Maõóala 1, ègveda).

#<PARUúA># A Ràkùasa (demon). He was one among the twelve demons who supported Khara when the latter fought against ørã Ràma. (Sarga 26, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<PARVAöA (S)># A company of ràkùasas and devils. Parvaõas, Patanas, Jambhas, Kharas, Krodhava÷as, Haris, Prarujas, Arujas and Praghasas belonged to a group of invisible demons and they fought against ørã Ràma on the side of Ràvaõa. (Chapter 285, Vàlmãki Ràmàyaõa).

#<PARVASAðGRAHAPARVA># A subsidiary Parva of âdi Parva Chapter twenty is included in this Parva.

@<[Page 575b]>@

#<PARVATA I># A sage who was the nephew of Nàrada.
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà--Marãci--Paurõamàsa--Parvata.
     Prajàpati Marãci got of his wife Sambhåti a son named Paurõamàsa. Paurõamàsa got two sons Virajas and Parvata. Parvata's mother was the sister of Nàrada. (Chapter 10, Aü÷a 1, Viùõu Puràõa).
     2) %<Nàrada and Parvata.>% These two sages lived for a long time as inseparable friends. Once they travelled on earth in the form of human beings. They decided that each should speak out what he felt without reserve and if anybody broke the arrangement the other had the right to curse him.
     During their travels they reached the palace of a King called Sç¤jaya (Sa¤jaya) and they stayed there as his guests for a long time. Damayantã (Madayantã) daughter of the King served them both and Nàrada fell in love with her. Nàrada hid this fact from Parvata and within a few days Parvata came to know it and he according to the agreement cursed Nàrada to take the form of a monkey. Nàrada gave a counter curse disabling Parvata from attaining Svarga. Both separated from there and after some time both lost their bitterness against each other. Parvata met Nàrada in his monkey form in a forest. Both were sorry for their curses then and each withdrew his curse and Nàrada got his original form. He married Damayantã and started living together and Parvata went to Svarga. (Chapter 30, øànti Parva).
     3) %<Other details.>%
     (i) Parvatamuni was a member of the assembly of sages at the Sarpasatra of Janamejaya. (øloka 8, Chapter 53, âdi Parva).
     (ii) Nàrada and Parvata were present for the Draupadãsvayaüvara (marriage of Draupadã). (øloka 7, Chapter 156, âdi Parva).
     (iii) Parvata and Nàrada were members of the court of Yudhiùñhira. (øloka 15, Chapter 4, Sabhà Parva).
     (iv) This uncle-nephew combination was present in Indrasabhà also. (øloka 10, Chapter 7, Sabhà Parva).
     (v) They were members of Kuberasabhà also. (øloka 26, Chapter 10, Sabhà Parva).
     (vi) When the Pàõóavas were living in Kàmyakavana, Parvata went there and advised them to conduct a pilgrimage. (øloka 18, Chapter 93, Vana Parva).
     (vii) Parvata showed the Pàõóavas daylight at night one day when the great battle was going on. (øloka 15, Chapter 163, Droõa Parva).
     (viii) Parvata swore that he was not a party to the theft of the lotus of Agastya. (øloka 34, Chapter 94 Anu÷àsana Parva).

#<PARVATA II># It is believed that in Kçtayuga all mountains had wings. They flew all over the world with the swiftness of Garuóa or Vàyu. All beings including çùis and devas lived in a state of suspense since at any moment any mountain might fly and land down on their heads. They complained to Indra and Indra asked the mountains to remain at one place which they flatly refused. Indra got angry and started cutting down the wings of the mountains with his Vajràyudha. No mountain was able to escape from this punishment; but Vàyubhagavàn carried away his bosom friend, the mountain Mainàka, and put it in the ocean without anybody noticing it. So Mainàka alone did not lose its wings. It was this Mainàka which rose from the ocean and gave a resting point to Hanåmàn, son of Vàyu, when he took a leap from the shores of Bhàrata to Laïkà. This was but an expression of gratitude to Vàyu whose son Hanåmàn was, for the help he had given when Indra was cutting off the wings of all mountains. (Sarga 1, Sundara Kàõóa, Vàlmãki Ràmàyaõa).

#<PARVATEøVARA># A King of Vindhyade÷a. He tortured his people because of his greed for money and Yama sent him to hell when he died. In his next birth he was born as a monkey. At that time a priest of the King had taken life as a Sàrasa bird. One day the monkey tried to catch the bird and then the bird (priest) reminded him of his previous birth and told him that in their next birth both of them would be swans and in the birth after that they would become men again. (Uttara Khaõóa, Padma Puràõa).

#<PâRVATEYA># A ràjarùi (A King who is also a çùi). He was born of the species of a demon named Kapaña. (øloka 30, Chapter 67, âdi Parva).

#<PâRVATä># Wife of øiva.
     Pàrvatã is known under different names and worshipped in different forms. Amarako÷a (Sanskrit lexicon) gives the following synonyms for Pàrvatã:
     Umà, Kàtyàyanã, Gaurã, Kàlã, Haimavatã, ä÷varã, øivà, Bhavànã, Rudràõã, øarvàõã, Sarvamaïgalà, Aparõà, Durgà, Mçóànã, Caõóikà, Ambikà, âryà, Dàkùàyaõã, Girijà, Menakàtmajà, Càmuõóà, Karõamoñã, Carccikà, Bhairavã.
     Some of these names refer to the various dispositions of Pàrvatã, while a few are the names in the various incarnations of Pàrvatã. The origin of Pàrvatã and her other prominent births are given below:--
     1) %<Incarnation of Satã.>% øiva was born from Brahmà. To make øiva active, Satã, an aspect of Mahàmàyà, was born as the daughter of Dakùa, one of the Prajàpatis. The 9th Skandha of Devã Bhàgavata gives the following story about the incarnation of Satã:
     While Brahmà was engaged in creation a few daityas named Hàlàhalas were born. They were very valiant and ferocious and they did penance to propitiate Brahmà and after obtaining boons from him conquered the three worlds and asserted their supremacy in all the three worlds. They defied the Trimårtis (trio of Brahmà. Viùõu and øiva). øiva and Viùõu in despair went to war against them. The war continued for sixty thousand years and both the daityas and Devas were exhausted. Viùõu and øiva refused to attend to their duties. Brahmà understood the situation and taking into his hands the work of øiva and Viùõu also and calling his sons, Sanaka and others to his side said "Oh sons, øiva and Viùõu are incapable of doing their work now, I have therefore, taken on myself the charge of their duties also and hence I do not find time to do penance. You must therefore, do penance to propitiate Mahàmàyà. Let her be pleased and when she incarnates in this universe the world will be happy."
     As soon as they heard this the Prajàpatis headed by Dakùa went to the forests on the side of the Himàlayas. They started doing penance reciting the mantra of Màyàbãja. The penance lasted for a hundred thousand years and then the goddess was pleased. She graciously appeared before them with three eyes and four hands bearing pà÷a, aïku÷a, vara and abhãti. Dakùa and others praised her and she granted them boons. She did also promise to be born as the daughter of Dakùa. Dakùa and others returned happy.
     Mahàmàyà incarnated as Satã in the house of Dakùa. Satã blossomed into a beautiful maiden and all the Prajàpatis joined together and made øiva marry her. The bride and bridegroom lived in the bride's house.
     At that time the sage Durvàsas worshipped Jagadambikà seated at Jàmbånada meditating on her and reciting the màyàbãja mantra. The devã was immensely pleased and appearing before him gave him the divine garland lying round her neck. The garland was highly perfumed. Honey flowed from it always. Wearing that garland the sage travelled through air and reached the palace of Dakùa, father of Satã, and gave that garland to him. Dakùa received it with great delight and took it to his bed-room and placed it there. That night Dakùa inhaled the perfume of the divine garland and enjoyed an amorous sport with his wife. This act made the garland impure and the latent curse in it made Dakùa hate his daughter Satã and her husband øiva. After that Dakùa conducted a Yàga and insulted øiva by not inviting either him or his wife. Satã, however, attended the Yàga uninvited and she was insulted. Unable to bear the insult Satã leapt into the fire and committed suicide. From that day onwards øiva roamed about in the world crying "Satã, Satã."
     2) %<Satã, Pàrvatã (Kàlã).>% During that time a son named Vajràïga was born to Ka÷yapa of his wife Diti. This virtuous asura practised austerities for a thousand years and when he opened his eyes after his long penance he did not see his wife. Vajràïga started in search of her collecting fruits and roots for his food on the way. Then he came across her standing underneath a tree weeping and she said: "All the time you were doing penance, Indra was teasing me. I was living without food on the banks of the river keeping a vow of silence. Indra came there in the form of a monkey and threw away all my articles used for worship. Then he came in the form of a lion and frightened me. Then again he came in the form of a serpent and bit me. Oh lord, am I, your wife, an orphan?" Vajràïga got angry and decided to do penance again to find a remedy for this unjust act of Indra. Then Brahmà coming to know of the fierce decision of Vajràïga appeared before him and said "Why do you go in for a penance again? Ask me what you want and I shall grant you." Vajràïga said "Oh Lord, I did penance all these thousand years to get rid of the demoniac disposition of mine. But when I was engaged in meditation Indra tormented my virtuous wife very much without any reason. If you will bless me I must get a son named Tàraka to kill all the devas including Indra." Brahmà granted the boon.
     Varàïgã became pregnant and after twelve months was born a son to her named Tàrakàsura. Tàraka did severe penance sitting in the midst of Pa¤càgni (five fires) for a long time and Brahmà was pleased and appeared before him. Tàraka then said: "If I were to die I must die at the hands of a seven-day-old babe. You must grant me a boon like that." Brahmà granted the boon. Tàraka became arrogant with that boon and joined hands with such fierce demons as Prasena, Jambha and Kàlanemi to create havoc in the three worlds of Svarga, Bhåmi and Pàtàla. They blessed the wicked and killed the virtuous. It was the time when øiva was sadly roaming about in search of his lost wife Satã.
     All the devas headed by Indra went and complained to Brahmà. Brahmà said:--"After all, this calamity is not without remedy. There is an escape from the boon I have given him. Tàrakàsura himself has allowed him to be killed by a sevenday-old babe. If there should be such a babe it should be from the virility of øiva. Tàrakàsura thinks that since øiva is observing brahmacarya after the death of Satã there is no chance of a babe being born to him. That was why he was prepared to allow that clause in that boon. I shall therefore suggest a plan. Satã herself should be born as the daughter of Himavàn and Menà in the name of Kàlã. Kàlã should do great penance and break the vow of celibacy of øiva. If øiva accepts her as his wife and a child is born to them we are saved."
     øiva was all this time spending his time thinking of Satã. Once during this time øiva bathed in the river Kàlindã and then the waters of the river Kàlindã became black and the waters remained black ever since that.
     Indra and others on their return from Brahmà went to Bçhaspati to think about further procedure in the matter. Bçhaspati said:--"No obstacle would ever come to any act of the devas. Himavàn was doing penance for a long time to obtain a child and by the grace of øiva, Satã has already been born as the daughter of Himavàn. (Skanda Puràõa in its Sambhava Kàõóa states thus about the birth of Satã as Pàrvatã. "Satã before jumping into the fire meditated on øiva and prayed that she should be born in her next birth as his wife. øiva granted that request. It was at that time that Himavàn along with his wife Menà went to the vicinity of Amçtasaras and started doing penance to get a child. One day when Himavàn and his wife were bathing in the saras they saw a gem of a girl in the waters and they took it. Then they found the child with four hands and all other emblems of goddess on her. They praised her with verses from Vedas and soon the divine emblems faded away and Himavàn gave the child to his wife.") Brahmà never wanted Tàraka to know that the child was an incarnation of Devã and so he made the babe black by sending Ni÷à to do so. Ni÷à entered the womb of the pregnant Menà while she was sleeping with her mouth open one day. The child was like a sapphire idol. Himavàn was surprised to see the child. The child will do severe penance and obtain øiva as her husband. øiva and Satã will never be separated in any of their births. Oh Indra now go and try to get øiva interested in a married life."
     Himavàn and Menà had three daughters and a son. The devas were watching who among the three--Ràgiõã, Kuñilà and Kàlã--would become the consort of øiva. All the three were interested in penance. The devas took Ràgiõã to Brahmaloka and showed her to Brahmà and the latter declared that Ràgiõã was incapable of bearing the virility of øiva. Ràgiõã got angry and Brahmà cursed her and made her into Sandhyàràga and she took her place in the sky. Then the devas took Kuñilà to Brahmà and the latter said that she was also incapable of being a mate of øiva. Kuñilà also got angry and Brahmà made her into a river and kept her in Brahmaloka. Menà was greatly distressed at the loss of her two daughters and so she advised Kàlã, her third daughter to go home, discontinuing the penance. She at first said Umà (Mà = do not) and so she got the name of Umà She was the daughter of a Parvata (Himavàn is a parvata (mountaiõ) and so she got the name Pàrvatã (mountain-girl) also. Kàlã later went home. But after some time the natural inclination in her led her to start a severe penance again.
     The young Kàlã, who was only a small girl then, accompanied by two of her girl companions went to the shores of a river deep in the forests and started practising austerities. In summer she would sit in the midst of Pa¤càgni (five fires) and in the rainy season she would sit in water and do penance. The penance lasted for a thousand years.
     øiva who was roaming about in search of Satã went once to the palace of Himavàn. øiva agreed to stay there for some time at the persistent request of Himavàn. During his stay there øiva understood that one of the daughters of his host was doing penance meditating on øaïkara. Curious to know more about her, øiva one day went to the à÷rama of Kàlã. Kàlã saw øiva and she stood up bowing before him. øiva was pleased with her. But before Kàlã could have another look at øiva, he vanished from there.
     Kàlã was disappointed and continued her penance again. Years went by and one day there came to her à÷rama a Vañu (a brahmin brahmacàrã). Kàlã and her companions stood up and worshipped the Vañu who looked brilliant with ashes on his body and wearing rudràkùa and akùamàlà (berry of a tree and rosary made of it) and carrying in his hand a daõóa (stick) and a Kamaõóalu (water pot). After formal introduction the Vañu asked Kàlã the purpose of her penance and Kàlã told him all about it. Then the Vañu asked her in tones of surprise why such a beautiful girl like herself born to be the wife of a king, should go after a crudely dressed aged man like øiva who goes on the back of a bullock always. Pàrvatã resented the statement of the Vañu and got angry with him. Then øiva appeared before her in his real form and married Pàrvatã (Kàlã alias Umà) in the presence of devas and maharùis.
     3) %<Pàrvatã changes into Gaurã.>% øiva and Pàrvatã spent their honeymoon travelling throughout the world. Years went by like that. One day øiva in a spirit of sport called Pàrvatã 'Kàlã, Kàlã'. Kàlã meant black one and Pàrvatã was as black as sapphire. Pàrvatã misunderstood øiva addressing her thus two times and thought, perhaps, øiva did not like her black body and trembling with grief said "If a wound is made by an arrow it will heal in due course; if the top of a tree is chopped off it will again blossom when the season comes; but the wound in the minds of others by harsh words is never healed. It was not my fault that I was born black and I would never again come near you with this black body. I am going." Saying thus with a firm determination, she rose up into the air and travelling for some time reached a big forest. She created by her reciting the smaraõamantra four attendants for her named Somaprabhà, Jayà, Vijayà and Jayantã and started doing penance there. She practised severe austerities standing on one foot for a hundred years and then Brahmà appeared before her and sought the reason why Pàrvatã, wife of Parame÷vara should do such severe penance and then she narrated to him all that had happened. Brahmà after hearing her story told her thus:-"Virtuous woman, from today onwards, your black complexion would change into one of the hue of a lotus petal. Because of that 'gaura' hue you would be called 'Gaurã'." By the time Brahmà finished blessing her the colour changed into the one described by Brahmà.
     4) %<Gaurã changes into Kàtyàyanã, Vindhyavàsinã, Caõóikà and Càmuõóikà.>% When Devã became Gaurã her superficial skin peeled off and dropped down, it is said.
     At that time there were two great demons called Rambha and Karambha. They had no sons and they started severe penance. Karambha was doing penance standing in deep waters and a crocodile swallowed him. The crocodile was none other than Indra. Rambha did penance standing in the midst of fire and finding no result even after a long time decided to sacrifice himself into the fire. Agnideva then appeared before him and blessed him thus: "Oh Rambha, you will get a mighty son of the woman you love." Rambha stopped his penance and returned home with the boon. On the way he saw a beautlful she-buffalo and passion rose in him and he made contacts with the buffalo. The buffalo became pregnant and in due course delivered a child which later on became the notorious Mahiùàsura. In the meantime a buffalo loved Mahiùàsura's mother and it attacked Rambha and gored him to death. The Yakùas burnt his dead body in a funeral pyre and the she-buffalo jumped into the pyre and abandoned her life. From that pyre there arose then another demon and he was the notorious Raktabãja. Mahiùàsura became the king of demons and Raktabãja, Caõóa and Muõóa became his ministers. They attacked the devas and drove them to exhaustion. The devas took refuge in Brahmà to think of a plan to kill those asuras. Viùõu, and øiva took part in the conference. Viùõu the eternal, got angry along with øiva and became fierce like the fire of death. Brahmà and the devas also became angry and from the face of everyone a brilliance emanated and all these brilliances joined together and reached the holy à÷rama of Kàtyàyana maharùi and that eminent sage also sent out a brilliance. The ascetic brilliance joined with the divine brilliance and the combined brilliance shone like a thousand suns. Then this superior brilliance entered the peeled-off skin of Kàlã to produce the fierce and divine form of a goddess named Kàtyàyanã. Each limb of the new form was made up of the brilliance from a particular god as follows: From the brilliance of Mahendra was formed the face; from Agni, the eyes; from Yama, the hair; from Viùõu, the eighteen hands; from Indra, the central parts; from Varuõa, the hip and the thighs; from Brahmà, the feet; from Sårya, the toes; from Prajàpati, the teeth; from Vasus, the fingers of the hands; from Yakùa, the nose; from Vàyu the ears and from the ascetic brilliance, the erotic eyebrows. Thus Kàtyàyanã shone in the world with a figure formed with distinctive perfection.
     All the gods and devas presented Kàtyàyanã with gifts:-øiva gave her a trident (tri÷åla); Viùõu a Discus; Varuõa, a conch; Agni, a javelin; Vàyu, a bow; Sårya, a never-empty quiver; Indra, Vajraghaõñà; Yama, a daõóa (stick); Vai÷ravaõa, a mace; Brahmà, a rosary garland; Kàla, a sword and shield; Candra, Càmara (white brush-like fan) and a pearl necklace; Ocean a garland; Himavàn, a lion; Vi÷vakarmà, a moondisced Cåóàmaõi, earrings and a dagger; the King of Gandharvas, a silver-plated drinking cup; the King of nàgas, a nàgahàra; and the ètus (seasons), neverfading flowers. The three-eyed Kàtyàyanã on getting all these was highly pleased and made a roaring sound. Devã, thus worshipped and adored by all, mounted on the lion and went to the topmost peak of the Vindhyas. Indra and Agni went and served Kàtyàyanã thus living there. Vindhya called Devã, Kau÷ikã and Agastya called her Durgà.
     Mahiùàsura once went to the Vindhyas after conquering all the three worlds. He was accompanied by his ministers, Raktabãja, Caõóa, Muõóa, Cikùura and Naraka. They met there the goddess Kàtyàyanã. Mahiùàsura fell in love with the beautiful and wellfigured Kàtyàyanã and he sent Dundubhi as messenger to the goddess to make her know his desire. Dundubhi approached Kàtyàyanã and told her to become the wife of Mahiùa, the emperor of all the three worlds. Devã replied that she would accept as her husband one who defeated her and that was the custom also in her caste. Mahiùàsura with a huge army and heavy equipments went to war with her. But Kàtyàyanã entered the field alone mounted on her lion and the devas watching her enter the battlefield without wearing even an armour were shocked. Devã went forward reciting the mantra of Viùõupa¤càkùara given to her by øiva and lakhs and lakhs of demons were killed by the adroit sword-swinging and the dinning roar of Kàtyàyanã. Mahiùa and his ministers surrounded her and Devã stepping down from the lion started to dance wielding her sword. Swinging her sword to the rhythm of her dance-steps Devã picked up the leading demons one by one and killed them. Seeing that, Mahiùàsura approached her, burning with rage like the pralayàgni. All the attendants of Devã fled. Those who remained were trampled to death by Mahiùàsura. Devã at first killed the ministers and then faced Mahiùàsura. Mahiùa became an elephant and Devã cut off its trunk. The elephant became a buffalo then. Devã sent a spike and it broke. Even Devã's Discus, granted to her by Viùõu was blunted when it hit the rock-like body of Mahiùàsura. Varuõapà÷a, Yamadaõóa and Indravajra were all alike fruitless against the mighty Mahiùàsura. Angered Devã jumped on the buffalo form of the demon and drove it to exhaustion and when at last its power of resistance had failed, Devã plunged her spear into the ears of the buffalo and the demon fell dead.
     Many years went by. Ka÷yapa begot of his wife Danu three great sons named øumbha, Ni÷umbha and Namuci. All were fierce demons. Namuci attacked Indra but they soon came to a compromise. But Indra hid in the foam of the ocean which entered the ears, nose and mouth of Namuci while he was playing in the ocean. Indra used his Vajràyudha from inside and killed him. øumbha and Ni÷umbha were angry and they entered svarga and defeating everyone there, carried all the riches from there to the earth. They met Raktabãja and he said "Oh Lords, I am Raktabãja, minister of Mahiùàsura. Kàtyàyanã Devã killed virtuous Mahiùàsura. His two ministers Caõóa and Muõóa are hiding inside the ocean afraid of Kàtyàyanã devã." While he was speaking thus Caõóa and Muõóa also came there. When they all exchanged ideas øumbha called one of his men and said "Bho: Sugrãvàsura, go and tell Kàtyàyanã to be my wife." Sugrãva went to Kàtyàyanã and returned disappointed and said "Lords øumbha and Ni÷umbha, I told Devã your message and she only laughed. She said that øumbha and Ni÷umha might be mighty lords but only those who defeated her could marry her."
     Enraged at this arrogance of Kàtyàyanã, øumbha sent Dhåmràkùa to drag Kàtyàyanã down to him. Dhåmràkùa with six Akùauhiõãs of soldiers went to the seat of Kàtyàyanã and challenged her to a fight. Devã stepped down from her seat and stood before Dhåmràkùa and the latter leaped forward to catch hold of her. But Dhåmràkùa was burnt to death by the huükàra fire of the goddess. Not only that, the huükàra sound reached the ears of øumbha. øumbha felt small by this prowess of the Devã but his rage increased. øumbha then sent Caõóa, Muõóa and the great demon Ruru also with an army of a hundred crores of demons to face Devã Kau÷ikã. When the enemies reached Vindhya the bhåtas of Devã made loud and shrill noises. The lion of Kàtyàyanã roared and she leaped into the midst of the army sword in hand. Lakhs and lakhs of asuras fell dead by the sword of the goddess. Devã once opened her mouth and lakhs of asuras entered it and then she shut her mouth keeping in her stomach the asuras till they all died. Devã beat the demon Ruru to death. Devã plucked her matted hair and struck it on the ground and from there arose the fierce form of Càmuõóã. Caõóa and Muõóa fled but Càmuõóã followed them to Pàtàla and catching hold of them chopped off their heads and presented them to Kàtyàyanã. Then Devã, Càmuõóã and the bhåtas together tore to pieces all the remaining asuras and stored them all in their stomachs. Hearing this øumbha's rage knew no bounds and he started with an army of thirty crores of men. The army swept on like an ocean and finding it moving forward Càmuõóã roared. Kàtyàyanã made a sound like a lion's roar. Brahmàõã holding high the dagger jumped down to fight. Màhe÷varã with snakes and the spike, with the three eyes open got down in fits of anger. Kaumàrã with the javelin hanging round her waist and bright eyes entered the field. Vaiùõavã swinging her sword and whirling the mace with many weapons rushed to the field. Vàràhã breaking open the earth with its tusk and bearing a large wooden pestle came to fight. Indràõã with diamond on her sides came to fight. Nàrasiühã brushing the manes on her breast, shaking the stars and whirling the planets and making a fierce appearance came to the field. (Càmuõóã, Brahmàõã, Màhesvarã, Vaiùõavã, Vàràhã and Nàrasiühã are the different forms of Kàtyàyanã. They are called Saptamàtçs (seven mothers). These saptamàtçs were born when-Kàtyàyanã in her wrath beat the earth with her matted hair). Càmuõóã roared. The world became dark. Hearing the roar øiva descended to the field. The Asuras surrounded the Devã again. But they all fell dead with blood flowing in a stream. The dead bodies of the asuras became heaped up and in despair øumbha and Ni÷umbha wept. Seeing that, Raktabãja got angry and rushed at Devã. The Saptamàtçs shouted and Càmuõóã opened her mouth. The lower jaw of Càmuõóã touched Pàtàla when she opened her mouth from the sky. Raktabãja, wounded and bleeding by a dagger stroke of Càmuõóã, fell into the mouth of Càmuõóã and disappeared. Then Ni÷umbha interfered and the fight became one between Ni÷umbha and Devã. The fat and sturdy hands of Ni÷umbha and the mace he was carrying fell by an arrow sent by Devã. Then Devã struck him with her spike and Ni÷umbha was killed. Both øumbha and Ni÷umbha who came to weeak vengeance on her were thus killed. (See under Laïkàlakùmã to know how Pàrvatã became Laïkàlakùmã).
     5) %<Pàrvatã takes the forms of Elephant and monkey.>% øiva and Pàrvatã went about enjoying amorous sports in the forests. øiva turned himself into a tusker and Pàrvatã became a she-elephant then. Gaõapati was born as a result of that sport. øiva became a monkey and Pàrvatã became his mate and Hanåmàn was born as a result of that sport. (See under Gaõapati and Hanåmàn).
     6) %<Pàrvatã became Sãtà.>% This happened when Ràma and Lakùmaõa along with Sãtà were in the forests. One day Sãtà went to the Godàvarã river nearby to bring water to the à÷rama and she stayed for some time watching two swans playing in the midst of lotuses in the lake there. Hearing a sound she looked into the river and saw ørã Ràma bathing there. She was surprised. When she left the à÷rama Ràma was sitting there. At the same time another thing happened in the à÷rama. ørã Ràma found Sãtà coming to him and when he arose to receive her the figure disappeared. Then ørã Ràma found bathing by Sãtàdevã also disappeared. When an astonished Sãtà reached the à÷rama she found an equally astonished ørã Ràma sitting there. They then told each other their experiences and ørã Ràma on meditation understood that in the guise of Ràma and Sãtà øiva and Pàrvatã had come from Kailàsa to know about the welfare of the princes in exile.
     7) %<Pàrvatã, Vihuõóa and Jalandhara.>% See under those names.
     8) %<Other details.>%
     (i) Pàrvatã shines in the court of Brahmà. (øloka 41, Chapter 11, Sabhà Parva).
     (ii) When the Pàõóavas were in exile Pàrvatã guarded Arjuna always. (Vana Parva, Chapter 37, øloka 38).
     (iii) Once Pàrvatã appeared in person and blessed Dharmaputra. (Chapter 6, Viràña Parva).
     (iv) Once ørã Kçùõa pleased Pàrvatã and she granted Kçùõa boons. The first was that he would have sixteen thousand wives. The next was a beautiful form for Kçùõa and the next was love of his relatives. Another boon was that Kçùõa would have the prosperity to be able to give food for seven thousand travellers daily. (øloka 7, Chapter 15, Anu÷àsana Parva).
     (v) It was because of a curse of Pàrvatã that devas do not get sons by their own wives. There is the following story behind that.
     øiva and Pàrvatã went to the Himàlayas after their marriage and started living there. øiva and Pàrvatã were so much engrossed in their amorous sport that they were oblivious of the happenings outside. After a long time when their sport continued without a break the devas went in and informed øiva that the whole universe was trembling by their sport and if øiva produced a son the world would be incapable of bearing it and so he should withdraw from the act of producing a child. øiva agreed and drew his virile strength upwards. Pàrvatã did not like that and she cursed the devas that they would never have sons of their own wives. (Chapter 84, Anu÷àsana Parva).
     (vi) Pàrvatã once taught Gaïgàdevã the duties of women. (øloka 33, Chapter 146, Anu÷àsana Parva).
     (vii) Pàrvatã resides in the mount of Mu¤javàn in Kailàsa with Parama÷iva. There is a mount called Mu¤javàn in the Himàlayas. Bhagavàn Umàpati (øiva) shines there on treetops, underneath the trees, on the mounts and in caves. (Chapter 8, A÷vamedha Parva).
     (viii) The Mahàbhàrata uses the following synonyms for Pàrvatã: Ambikà, âryà, Umà, Bhãmà, øailaputrã, Sailaràjasutà, øàkambharã, øarvàõã, Deve÷ã, Devã, Durgà, Gaurã, Girisutà, Giriràjàtmajà, Kàlã, Mahàbhãmà, Mahàdevã, Mahàkàlã, Mahe÷varã, Parvataràjakanyà, Rudràõã, Rudrapatnã and Tribhuvane÷varã.
     9) %<Pàrvatã pratiùñhà.>% The installation of the goddess Pàrvatã in temples is done with the following sacred rites.
     An inner temple should be constructed and the idol of Devã should be installed there. Before that, on the bed of the platform bearing the idol, amulets with spiritual inscriptions on them should be deposited there just as in the case of the installation of Mahe÷vara. Then Parà÷akti should be consecrated there with recitals of mantras followed by the deposition of Pa¤caratnas meditating on Piõóikà. Then the idol of Devã should be fixed on the platform. After that Kriyà÷akti should be consecrated on the platform and J¤àna÷akti on the idol. Finally Ambikà named øivà should be invoked with the mantras as ordained in the scriptures.
     The different zones like the east and the west and the guards of the Universe like Indra should also be worshipped. (Chapter 98, Agni Puràõa; Sarga 36, Bàla Kàõda, Vàlmãki Ràmàyaõa; Chapters 51 and 53, Vàmana Puràõa; 7th Skandha, Devã Bhàgavata; 4th Skandha, Bhàgavata; Chapter 43, Brahmàõóa Puràõa; Araõya Kàõóa, Uttara Ràmàyaõa, Kamba Ràmàyaõa; Chapter 121, Padma Puràõa; Chapter 186, âdi Parva; Chapter 37, Vana Parva, Chapter 6, Viràña Parva; Chapter 23, Bhãùma Parva; Chapter 202, Droõa Parva; Chapter 283, øànti Parva; Chapters 15, 84, 140 and 146, Anu÷àsana Parva; and Chapter 8, A÷vamedha Parva).

#<PâRVATäYA I># (PARVATäYA). A king who lived during the period of Mahàbhàrata. He was born of the species of the dànava called Kukùi. (øloka 56, Chapter 67, âdi Parva).

#<PâRVATäYA II># (PARVATäYA). Those who resided in the country called Pàrvatãya in ancient Bhàrata were called Pàrvatãyas. Pàrvatãyas were also present for the Ràjasåya of Dharmaputra. When the Pàõóavas had to fight against Jayadratha during their exile in the forests these pàrvatãyas fought on the side of Jayadratha. Arjuna killed them all. In the Kurukùetra battle the Pàrvatãyas fought on the side of the Kauravas. Pàrvatãya was a very important country of ancient Bhàrata. Once the Pàrvatãyas fought against Kçùõa and Kçùõa conquered them. In the great battle the pàrvatãyas fought against the Pàõóavas under the banners of øakuni and Ulåka. The Pàõóavas destroyed them all. (Chapter 52, Sabhà parva; Chapter 271, Vana Parva; Chapter 30, Udyoga Parva; Chapter 9, Bhãùma Parva; Chapter 11, Droõa Parva; Chapter 46, Karõa Parva and Chapter 1, øalya Parva).

#<PâøA># A divine weapon of Varuõa. There is nothing to excel this in swiftness. (øloka 29, Chapter 41, Vana Parva).

#<PâúâöATäRTHA># A sacred place. This is located in the Jamadagnivedã in the temple of øårpàraka. (øloka 12, Chapter 38, Vana Parva).

#<PâøâøINä># An ancient river of Bhàrata. (øloka 22, Chapter 9, Bhãùma Parva).

#<Pâøä># One of the hundred sons of Dhçtaràùñra. Bhãma killed him in the great battle. (øloka 5, Chapter 84, Karõa Parva).

#<PâøIVâòA># A place of habitation in ancient India. (M.B. Bhãùma Parva, Chapter 9, Verse 64).

#<PAøUBHæMI># The country of Nepal. The place got the name of Pa÷ubhåmi because it is located near the birth place of Pa÷upati (øiva). (Chapter 30, øloka 9, Sabhà Parva).

#<PAøUDâ># A female follower of Subrahmaõya. (øloka 28, Chapter 46, øalya Parva).

#<PâøUPATA I># An aged brahmin. (See under Viråpàkùa).

#<PâøUPATA># II. The missile of øiva. Arjuna during his exile in the forests performed penance to propitiate øiva and got this missile from him.
     øiva has a bow named Pinàka. Pà÷upata is the arrow that is used on that bow. Pinàka is a serpent with the colours of a rainbow. It has seven heads and has fierce canine teeth. Poison flows from them always. The string of the bow is wound round the neck of øiva. The arrow, bright like the sun and equal to the fire of death, is the Pà÷upata. It will burn all that it touches. Neither Nàràyaõàstra, Brahmàstra, âgneyàstra nor Vàruõàstra can stand against this. In times of old øiva burnt the Tripuras (three cities of the notorious three demons) by this arrow. Even Brahmà and Viùõu could be killed by Pà÷upata. (Chapter 14, Anu÷àsana Parva). Devotees worship Pà÷upata as a deity. If the Pà÷upata mantra is recited once it will remove all obstacles from the way and if recited a hundred times it will end all your calamities and bring success in any war for you.

#<PâøUPATA(S)># The bhåtagaõas (Spirits and devils attending on him) of øiva as a class are called Pà÷upatas. (Chapter 67, Vàmana Puràõa).

#<PAøUSAKHA># Husband of Gaõóà, servant-maid of the saptarùis. (See under Saptarùis).

#<PAòACCARA># A place of habitation in ancient Bhàrata. During Puràõic times the people of this place migrated to south India because they were afraid of Jaràsandha. (Chapter 14, Sabhà Parva). Sahadeva, one of the Pàõóavas during his victory tour of the south, subdued the people of this place. The pañaccaras fought against the Kauravas on the side of the Pàõóavas. (Chapter 31, Sabhà Parva). It was the pañaccaras who stood at the back of the Krau¤ca Vyåha constructed by the Pàõóavas. (Chapter 50, Bhãùma Parva).

#<PATâKä># A soldier of the Kaurava army. Duryodhana gave instructions to øakuni to attack Arjuna taking Patàkã along with him for help. (Chapter 156, Droõa Parva).

#<PâòALA># A monkey. This monkey met ørã Ràma at Kiùkindhà when the latter was going to Laïkà to meet Vibhãùaõa. (Chapter 88, Sçùti Khaõóa, Padma Puràõa).

#<PâTâLA># The last of the seven regions or worlds under the earth said to be peopled by Nàgas. The seven regions one below the other are (1) Atala (2) Vitala (3) Sutala (4) Talàtala (5) Rasàtala (6) Mahàtala and (7) Pàtàla. In all these regions there are beautiful cities and buildings built by Maya, the great architect. The daityas, dànavas and nàgas live in these regions.
     Pàtàla is seventy thousand yojanas high each division being ten thousand yojanas high. The earth in these regions is of different hue like white, black, red and yellow. It is filled with rubbles, black granite and gold. Once Nàrada on his return to Svarga from Pàtàla said that Pàtàla was more beautiful than Svarga. The ornaments worn by nàgas are profusely studded with shining diamonds. Daytime is lighted by the Sun and the night by the Moon. There is neither heat nor cold there and the happy nàgas living contentedly do not feel the passage of time.
     Under the Pàtàla is âdi÷eùa, a tàmasic form of Mahàviùõu, known to the Siddhas as Ananta. He has a thousand heads and Svastika as his badge. Holding in one hand a plough and in the other a wooden pestle he sits worshipped by ørãdevã and Vàruõãdevã. At the time of the end of the world the Saïkarùaõamårti, Rudra, is born from the face of âdi÷eùa shining brightly like poisonous fire and it consumes all the three worlds. âdi÷eùa worshipped by all gods bears this earth on his head like a crown and sits in Pàtàla. When Ananta yawns this world begins to quake along with its oceans, rivers and forests. Nobody has seen an end of his qualities and that is why he is known as Ananta (no end). It was by worshipping this Ananta that the ancient sage Garga learned the truth about the results of Nimitta÷àstra (predictions by omens) a division of Jyotiùa÷àstra.
     The distinguishing characteristics of each of the seven divisions of Pàtàla are given below:--
     1) %<Atala.>% The first region of Pàtàla. Here lives Bala, the celebrated son of Maya. He has created ninetysix kinds of magical arts capable of giving everything one desires. Those interested in magic are even now using some of these. When Bala yawns three kinds of women will come out of his mouth. Puü÷calãs (harlots), Svairiõãs (adulteresses) and Kàminãs (lustful maidens). These women have a charm called Hàñaka to tempt all who enter Atala. This hàñaka is a rasàyana which will excite sexual passion in men so that the women can enjoy a sexual life with them for a prolonged period. These women after enticing the men would live with them enjoying a life of bliss produced by bewitching side glances, charming smiles, erotic embraces and exciting amorous talks. The men who live with them will be in such a state of bliss that they would say with pride "I am perfect, I am god. I am one with the might of ten thousand elephants."
     2) %<Vitala.>% This is the abode of Hàñake÷vara who is none other than Parama÷iva. This god accompanied by Bhavànãdevã and surrounded by pramathagaõas (prominent demigods who attend on him) and worshipped by devas, presides over this place increasing the prajàs created by Brahmà. The semen virile of Pàrvatã-Parame÷varas flows there as the river Hàñakã. The gold named Hàñaka is what is vomited by the wind-blown Agni after drinking the rasa of that river. The wives of daityas wear ornaments made of this gold.
     3) %<Sutala.>% This is the abode of Mahàbali. Here lives Mahàbali meditating on Mahàviùõu with more glory and grandeur than Indra. To please Indra, Mahàviùõu once went to Mahàbali on earth and by deceit took all his possessions and binding him with Varuõapà÷a pushed him to Sutala through a hole made on earth. Later Mahàviùõu felt he did a wrong in thus sending away Mahàbali from earth by deceit and to remedy the sin committed he even now acts as a gatekeeper to Mahàbali in Sutala. Once Ràvaõa went to Sutala to attack Mahàbali and then Mahàviùõu keeping watch over the palace-gate in the form of Vàmana gave Ràvaõa a kick and sent him back.
     4) %<Talàtala.>% This is the place where Maya lives. This Maya is a mighty magician among demons. After the Tripuradahana (burning the three demons to death) øiva blessed Maya and the latter is living as Tripuràdhipati (chief of Tripura) in Talàtala. Maya is the preceptor of all demon-magicians and many fiercelooking demons worship him always.
     5) %<Mahàtala.>% This is the abode of Kàdraveyas. They got the name because they are all children of Kadrå, the cobra. All these cobras are fierce-looking multiheaded ill-tempered ones. The prominent ones among them are Kuhaka, Takùaka, Suùena and Kàliya. All these are long lean serpents possessing big hoods and great strength. These bad-tempered cobras live with their family terribly afraid of Garuóa.
     6) %<Rasàtala.>% This is the residence of the notorious Nivàtakavaca-Kàlakeyas. They were enemies of the devas and they tormented them in many ways. The majestic authority of Mahàviùõu decreased their virility. They are now living in Rasàtala frightened by the threats and beatings with a magic wand of Saramà, a mantraråpiõi (a sacred chant incarnate) deputed by Indra.
     7) %<Pàtàla.>% This is the abode of serpents. The nàgalokàdhipatis (chiefs of the serpent world) like Vàsuki, øaïkha, Gulika, øveta, Dhana¤jaya Mahà÷ikha, Dhçtaràùñra, Saïkhacåóa, Kambala, A÷vadhara and Devadatta live here. These are all strong, longbodied, greatly poisonous snakes with very bad tempers. They all possess hoods varying in numbers from five to hundred and the lustre of the diamonds on their hoods keeps the region of Pàtàla always illuminated. At the base of this Pàtàla-world is a place, separated from the rest, thirty thousand yojanas in area. It is here that the tàmasic Viùõukalà resides under the name Ananta. âdi÷eùa or Ananta is the manifestation of this Viùõukalà. ørã Ananta has got a name Saïkarùaõa meaning one who proudly and arrogantly pulls at every thing that is seen and unseen.
     It is well-known that all the worlds are being borne on his head by the thousand-hooded âdi÷eùa. When, while bearing the worlds like this, he feels that he should destroy the animate and inanimate objects of the worlds, he brings forth from his forehead Rudra named Saïkarùaõa with eleven demigods and weapons like tri÷åla (trident). Ananta is very beautiful with divine brilliance. Other serpent chiefs prostrate before him and at that time they see their reflection on the diamond-mirror-like nails on the toes of Ananta and for some time the serpent chiefs lie there pleasantly looking at the reflection of thier own faces in the nails. The earrings of dazzling brilliance worn by these serpent chiefs reflect on their cheeks and the serpents feel extremely happy when they see the reflection of their faces on the nails.
     The daughters of the serpent kings are all beautiful damsels with fair, spotless and lustrous bodies. They smear their bodies with fragrant pastes made from Aloe, Sandal and Saffron. They then stand around âdi÷eùa with their bewitching smiles and amorous movements of their bodies accompanied by erotic side glances expressing their carnal desires. The mighty, virtuous, celebrated âdi÷eùa sits there surrounded by serpents for the welfare of the world. He sits there worshipped by Devas, Siddhas, Gandharvas, Vidyàdharas and Maharùis, bearing the divine garland 'Vaijayantã', and wearing fragrant flower garlands, blue apparels and ornaments in ears and neck and holding in his hand the Halàyudha. Suppressing his anger and keeping calm and serene he pleases all around with his pathetic look. (9th Skandha, Devã Bhàgavata).

#<PâTâLAKETU># A demon. This demon once carried away Madàlasà, daughter of Vi÷vàvasu to Pàtàla. ètadhvajaràja defeated Pàtàlaketu and rescued Madàlasà from Pàtàla. (See under ètadhvaja).

#<PATâLARâVAöA># A leader among the demons. Ràvaõa, the lord of Laïkà, and Pàtàlaràvaõa are different. Pàtàlaràvaõa was the son of the sister of Màlyavàn. Heti, son of Brahmà, begot of his wife Bhayà a son named Vidyutke÷a. Vidyutke÷a married Sàlakañaïkà and got of her Suke÷a. Suke÷a married Devavatã and got of her three sons, Màlyavàn, Sumàlã and Màlã. Of these Sumàlã got Prahasta and others who were the ministers of Ràvaõa. Pàtàla-Ràvaõa was the son of Màlyavàn's sister.
     A set of demons afraid of Mahàviùõu, the destroyer of demons, fled to Pàtàla. Their leader was Pàtàlaràvaõa. On reaching Pàtàla he became their leader and emperor and he got the name of Pàtàlaràvaõa from then onwards.
     Pàtàlaràvaõa performed severe austerities to propitiate Brahmà and got from him three extraordinary boons:-(1) To travel freely in all the worlds without the use of any vehicle (2) To be well-versed in all magical arts (3) To be alive till the beetle-shaped blue diamond in his possession is broken into two.
     Pàtàlaràvaõa used all these boons for the welfare and emancipation of his own people. He was interested in teasing his enemies by the power of his boons. Ràvaõa, king of Laïkà, had an alliance with Pàtàlaràvaõa.
     Pàtàlaràvaõa had a cruel and huge brother named Kumbhodara who was an adept in magic. This brother always helped Pàtàla-Ràvaõa in all his activities.
     The Ràma-Ràvaõa Yuddha was going on and Ràvaõa began to suffer defeat after defeat in quick succession. Ràvaõa then sent for Pàtàlaràvaõa and his brother Kumbhodara. Pàtàlaràvaõa felt sorry at the pitiable plight of Laïkà and both the Ràvaõas sat together to discuss future plans. Though they had lost a major portion of their army, Ràvaõa suggested they should fight with the rest of the army and kill Ràma. Pàtàlaràvaõa was to kill Ràma and Laïkà-Ràvaõa was to marry Sãtà. Pàtàlaràvaõa said that it was unwise to continue the fight with a small army but promised he would make a trial by using his magic powers.
     Pàtàlaràvaõa and Kumbhodara on leaving Laõkà made themselves invisible and travelled above the camp of ørã Ràma to investigate the strength and manoeuvres of the Ràma-army. It was night and the whole place was lit by moonlight. The monkey soldiers were taking rest in different places. Vibhãùaõa and Sugrãva were talking in secret about grave matters. ørã Ràma was lying resting his head on the lap of Lakùmaõa and Lakùmaõa was mildly massaging the divine body of his brother. Hanåmàn was sitting on a big dais created by his tail and keeping watch over the whole camp.
     Pàtàlaràvaõa knew from what he saw that any attempt to carry away Ràma from the surface of the ground was impossible and so he returned to Pàtàla. From there they made a tunnel up to the base of the seat of Hanåmàn and from there to where Ràma lay. Then they carried Ràma and Lakùmaõa to Pàtàla before anybody could find it out by making them smell a sammohanadivyauùadha (divine medicine causing unconscious ness). They brought them to a temple of Mahàkàlã with the intention of offering them in a sacrifice to the deity the next day morning. They made all preparations for the same. Hanåmàn used to inspect the camp often and yet when after midnight he looked at the place where Ràma and Lakùmaõa were sleeping he could not find them. He immediately woke up all and made a search and they then found the big hole of a tunnel near the place where Ràma and Lakùmaõa were sleeping. All the leaders including Sugrãva and Vibhãùaõa assembled there and then Vibhãùaõa told them what had happened. He then took Sugrãva, Hanåmàn, Jàmbavàn and Aïgada and a big army to Pàtàla and went straight to the Mahàkàlã temple. There Pàtàlaràvaõa had already started the ceremonies for the sacrifice.
     Vibhãùaõa then asked Hanåmàn to go and get the beetle-shaped diamond of Pàtàlaràvaõa from a secret place in his bed chamber. Hanåmàn took it and kept it in his mouth and attacked Pàtàlaràvaõa who came running to slay him. Pàtàla-Ràvaõa faced Hanåmàn in a very indifferent manner and a fight ensued. After sometime Hanåmàn lost patience and cracked the diamond within his mouth and the moment it cracked Pàtàla-Ràvaõa fell down dead. (Yuddha Kàõóa, Kamba Ràmàyaõa).

#<PAòALâVATä># A holy river of Uttara Bhàrata. (øloka 11, Chapter 9, Bhãùma Parva)

#<PâòALäPUTRA># An ancient city of Puràõic fame in Uttara Bhàrata. The former name of this city was Pàñalãputraka. There is a story behind the city getting this name:--
     There was once a sacred pond named Kanakhala on the banks of river Gaïgà. A brahmin from Dakùiõabhàrata along with his wife came to this pond and started practising severe austerities there. He got three sons while living there. After some time the parents died. The three sons went to a place named Ràjagçha and studied there. The three were very poor and they went from there to perform penance to propitiate Subrahmaõya (Kumàrasvàmã). On their way they entered the house of a brahmin named Bhojika livtng on the sea-coast. Bhojika had three daughters and the brahmin after knowing all details about them gave his daughters in marriage to them along with all his wealth. The brahmin went to perform penance and the three brahmin boys with their wives lived in that house.
     Once there occurred a famine and the three brahmins left their home leaving their wives alone. The second girl was pregnant at that time and she and her sisters went to the house of a friend of their father named Yaj¤adatta. In due course she delivered a son and all the three women looked after the child as their common son.
     øiva and Pàrvatã were travelling by air once and seeing this child øiva said thus:--"I am blessing this boy. This boy in his previous birth jointly with his wife worshipped me with great devotion. They are now born again to enjoy life. His wife in his previous birth was born as the daughter of King Mahendra. Her name was Pàñalã and she would again be the wife of this boy in this life."
     That night Parama÷iva appeared before the mother of the boy in a dream and said "You must name this boy Putraka. Everyday morning when he rises up a lakh of small gold coins will fall to the ground from his head."
     They therefore, named the boy Putraka and every morning they would collect and store the gold coins falling from his head. When Putraka grew up he was immensely rich and started giving away his riches to brahmins as gifts. The news of this spread far and wide and brahmins from all sides began to flock to his house.
     One day among the brahmins who flocked to his house were his father and his two brothers. The fathers felt envious of the extraordinary progress in wealth and fame of their son and they cleverly took the son to a lonely place in a temple in the heart of the Vindhya mountains to kill him. After engaging some murderers to kill him they left the place. Putraka bribed the murderers with his costly dresses and ornaments and escaped from there. There was a great storm then and Putraka walked through it. On his way he met the two sons of Mayàsura quarrelling for the three things left over to them by their father. The paternal property consisted of a stick, a pair of sandals and a pot all of which had some strange powers. If you draw on the ground with the stick you will have at that spot anything you desire. If you wear the sandals you can travel in the air. If you dip your hands into the pot you will get plenty of food.
     Putraka immediately hit upon a plan and addressed the quarrelling brothers thus:--"Why do you fight like this? It is better you decide it by a competitive race. He who wins the race should have the right to get the things." The two brothers agreed to it and leaving the things with Putraka started running. When they had gone a long distance away from the spot, Putraka put on the sandals and taking the stick and pot with him rose into the air. He landed at a city far away from the spot and started living at the house of an old woman. The King of that country had a daughter named Pàñalã. When the old lady described to him the beauty and good qualities of Pàñalã, Putraka wanted to marry her. So at night when everybody in the palace was asleep Putraka put on his sandals and entered the room of Pàñalã through the windows. Pàñali woke up; she liked Putraka and they were married according to Gàndharva rites. Then they both went out of the palace by air with the help of the sandals and landed at a place on the shores of the Gaïgà. Then at the request of Pàñalã Putraka made a city there with the help of the stick and they named it Pàñalãputraka. (Kathàpãñhalambaka, Kathàsaritsàgara).

@<[Page 583b]>@

#<PATAðGA># A mountain. There are twenty small mountains around Mahàmeru and Pataïga is one of them.

#<PATA¥JALI># A celebrated commentator in Sanskrit. Pata¤jali is one of the best commentators of Pàõini's Vyàkarõasåtras. Pandits are of opinion that he got his name Pata¤jali to mean that people should worship (a¤jali) at his foot (pàda). He was such an adorable person. Pandits believe that Pata¤jali is the author of Yogasåtra and Carakasaühità. A few believe that Pata¤jali was the incarnation of âdi÷eùa. But modern scholars are of opinion that Pata¤jali, the commentator and Pata¤jali the author of Yogasåtras are two different persons.
     In his book on Pata¤jalicarita, Ràmabhadradãkùita writes about the birth of Pata¤jali:--"Once Goõikà, daughter of a sage, prayed to the Sun-god for a son At once Ananta, King of the serpents, fell on her palm in the form of a sage. The ascetic girl brought up that sage as her son. After some years the sage went to Cidambara and prayed to øiva to bless him with enough knowledge and wisdom to write a commentary on Kàtyàyana's Vyàkaraõavàrttika (explanatory rules on Pàõiõi's såtras). øiva blessed him and the sage wrote the commentary. Many disciples went to him to learn the commentary and the sage accepted them all as disciples and promised to teach them provided they would abide by a condition, namely, that nobody should remove a curtain he would place between him and the disciples while teaching. The teaching went on for some time. He would reply to their doubts but the replies were peculiar and ambiguous and the disciples, getting disappointed, removed the curtain one day. The sage cursed them all. One of the disciples was away from the place then and the sage cursed him for leaving the place without permission during the course of study. He begged for relief and the sage was pleased. The Guru said if he could teach his commentary to one who would say logically that the Bhåtakarmavàcyakçdanta (past participle of a verb) of the root 'Pac' was 'Pakva' he would be released from the curse. Candragupta who came from Ujjayinã gave the correct answer and he was taught the Mahàbhàùya. Bhartçhari was the son born to Candragupta of a øådra woman.
     Pata¤jali, according to Professor Goldstucker, was a courtier of King Puùyamitra and was alive when Menander attacked Sàketa. This would mean that Pata¤jali lived before B.C. 150.

#<PATANA(S)># A company of devils. (Chapter 285, Vana Parva).

#<PATATRI># A valiant warrior who fought on the side of the Kauravas in the great battle. He lost his chariot in a fight with Bhãmasena. (Chapter 48, Karõa Parva).

#<PAòAVâSAKA># A serpent belonging to the race of Dhçtaràùñra. This serpent was burnt to death at the sarpasatra of Janamejaya. (Chapter 57, âdi Parva).

#<PAòHARVAN># A ràjarùi well-praised in ègveda. (Såkta 112, Maõóala 1, ègveda).

#<PATHYA># A great preceptor in the tradition of ancient Gurus. (See under Guruparamparà).

#<PATHIKèTA># An agni. If a Yàga comes to a stop during its course this Agni is to be worshipped. (Chapter 221, Vana Parva).

@<[Page 584a]>@

#<PATINEòòARAKKAVI(S)># (Eighteen and a half wise men).
     Mànavikrama, the zamorin who ruled the old state of Kozhikkoñu in the beginning of the seventh century (Malayàlam Era) was a talented man well-versed in all arts. He kept in his court a company of nineteen wise men whom he called by the well-known name Patineññarakkavis meaning eighteen and a half kavis. The kavis of the zamorin were the nine Paññeris of Payyår, the five Nambåtiris of Tiruvegappura, Mullappilly Nambåtiri, Uddaõóa÷àstri, Kàkka÷÷eri Bhaññatiri, Cennàs Nambåtirippàóu and Punam Nambåtiri. Of these eighteen were scholars in Sanskrit and the nineteenth, Punam Nambåtiri was a vernacular poet and so the then zamorin gave only half a unit value to the vernacular member and thus named the assemby as a company of eighteen and a half members. There is another explanation given to the word 'arakkavi'. 'Ara' means 'half; but modern pandits say that 'ara' was a prefix to show a sign of royalty as is found in the words 'aramana' meaning royal mana or palace of the King. øo 'arakkavi' would mean a Kavi attached to a King. Then the question comes, which of the nineteen was not included in the original company to reduce the number to eighteen. We can leave the matter for further research.
     Payyår Accan Bhaññatirippàóu, the top-most of Kerala pandits, was the president of the council of Patineññarakkavis. The illam (house) of this Bhaññatirippàóu belonged to the Kunnamkulam taluk near Guruvàyår of Cochin state. He was known as Maharùi also Uddaõóa÷àstrikal in his Mallikàmàruta states that one of the Paññeris was Payyår Mahàbhaññatirippàóu named Parame÷vara. Uddaõóa÷àstri belonged to Kà¤cãpura. Kàkka÷÷eri Bhaññatiri was born to defeat the invincible Uddaõóa÷àstri. Cennàs Nambåtiri was the author of Tantraùamuccaya. Many poets and pandits were born in the family of these Kavis after their death.

#<PATIVRATâMâHâTMYAPARVA># A subsidiary Parva of Vana Parva of Mahàbhàrata. This comprises six chapters commencing from Chapter 293 of Vana Parva.

#<PATREøVARA># A sacred place. This is situated on the northern shore of river Narmadà. If one bathes in the tãrtha (pond) there, one will be able to enjoy the company of celestial maidens for five thousand years. (Chapter 17, Padma Puràõa)

#<PAòòATTâNA># This was a custom which was in force in the ancient temples of Kerala from the 9th century A.D. Pañña means a 'Sanskrit pandit' 'Paññas' is used as its plural. To give instructions in ÷àstras and upaniùads to the three upper classes and to read in public at fixed times the Puràõas, to make people more and more religious minded, it was the custom to appoint Paññas in temples in ancient Kerala. This position which was the loftiest that could be attained by a pandit of those times was called by the name Paññattàna. From the 9th century A. D. references are found about Paññattàna in official records. In all important temples a màvàratapañña used to be appointed. His duty was to read and explain Mahàbhàrata to people.
     æràlars who conducted the day to day administration of the temples and the Koiladhikàri who represented the supreme authority, and the King, jointly granted the Paññattàna to deserving people. Pandits used to come to temples and engage themselves in religions polemics to make themselves worthy of the grant of Paññattàna. The Paññas were entitled to some profits from the temples. Records of the 3rd century Malayàlam Era regarding the routine expenditure in the Tiruvalla temple mention about 'five nàzhis of rice to be given to each of the Paññas within the temple'. Paññas also were given many lands free of tax as were given to æràlars. In the Manalikkara order of 1236 A.D. and the Padmanàbhapura order of 1237 A.D. mention is made about these grants. Paññasthàna and æràymasthàna became hereditary after some time and began to decline in importance.
     Even the meaning of the word Paññattàna underwent a change. In Cochin it meant the ceremony of giving feasts followed by money-bags to invited brahmins by the Kings to obtain puõya for the dead members of the royal family. The zamorins of Calicut meant by Paññattàna the act of giving fifty-one bags each containing fiftyone rupees to the successful candidates in ÷àstràrtha contests held at the Tali temple during the period between Revatã and Tiruvàtira (Ardrà) in the month of Tulàm. There is a difference of opinion regarding the number of money-bags and the amount in each. Ullår S. Parame÷vara Iyer in his Vij¤ànadãpikà (page 148) states that the number of bags were 46 and the money in each was two hundred rupees. Of these, twelve bags each were sanctioned for Pràbhàkara Mãmàüsà and Bhàññamãmàüsà, nine for Vyàkaraõa, and thirteen for Vedànta. According to certain records 48 bags were given in the year 1679 A.D. Contests in Pràbhàkara Mãmàüsà were held on the southern temple-tower gate of the Tali temple and in Vyàkaraõa on the southern platform of the northern temple tower gate of the same temple. The custom of giving hundred and one rupees each to one hundred and eight scholars in ørã Padmanàbhasvàmã temple of Trivandrum is also called Paññattàna.

#<PATTI># A division of the army. (See under Akùauhiõã).

#<PATTORöA># A Kùatriya King. He brought gifts for the Ràjasåya of Yudhiùñhira. (øloka 18, Chapter 52, Sabhà Parva).

#<PATTU (TEN)>#
     %<A) The ten books on rhetorics.>% (Alaïkàragranthas).
     (1) The Sàhityadarpaõa of Vi÷vanàtha (2) The Kàvyàdar÷a of Daõóã (3) Kàvyaprakàsa of Mammaña (4) Da÷aråpaka of Dhana¤jaya (5) Kàvyàlaïkàrasåtravçtti of Vàmana (6) Sarasvatãkaõñhàbharaõa of Bhojadeva (7) Alaïkàrasarvasva of Bhàmaha (8) Alaïkàrakaustubha of Kavikarõapåraka (9) Kuvalayànanda of Appaya Dãkùita (10) Candràloka of Jayadeva.
     B. %<Ten Indriyas.>% (organs of sense). There are ten organs of sense comprising five J¤ànendriyas and five Karmendriyas.
     C. %<Ten Commandments.>% The commandments of Christ are ten in number. (1) There is no other God but Yehova. (2) Do not instal idols and worship them. (3) Do not use God's name vainly. (4) Do not do work on the Sabbath day but observe that day as sacred. (5) Respect your parents. (6) Do not kill. (7) Do not commit adultery. (8) Do not steal. (9) Do not give false evidence. (10) Do not desire for others' possessions.
     D. %<The ten Kàmàvasthàs.>% (1) Abhilàùa (desire). (2) Cintana (Reflection). (3) Smçti (remembrance). (4) Guõakathana (Talking about the good qualities). (5) Udyoga (effort) (6) Pralàpa (gabble) (7) Unmàda madness) (8) Vyàdhi (disease) (9) Jaóatà (slothfulness) (10) Maraõa (death).
     E. %<The ten guõas.>% The good qualities are ten in number. (1) Satya (truth) (2) Vinaya (modesty) (3) Devatàràdhana (worship of God) (4) Adhyayana (study) (5) Kula÷uddhi (purity of family) (6) Su÷ãla (good conduct) (7) øakti (strength) (8) Dhana (wealth) (9) øåratà (valour) (10) Yuktiyukta Sambhàùaõa (intelligent and rational talk).
     F. %<èùi gotras.>% There are ten èùi Gotras (families of sages): (1) Bharadvàja gotra (2) Kau÷ika gotra (3) Vatsya gotra (4) Kauõóinya gotra (5) Ka÷yapa gotra (6) Vasiùñha gotra (7) Jàmadagnya gotra (8) Vi÷vàmitra gotra (9) Gautama gotra (10) âtreya gotra. (All these ten gotras were brought down to Dakùiõabhàrata by Para÷uràma).
     G. %<Camatkàras.>% There are ten kinds of Camatkàra (poetical charm) according to the poet Kùemendra. (1) Avicàrita ramaõãya (2) Vicàryamàõaramaõãya (3) Samastasåktavyàpã (4) Såktaikade÷avyàpã (5) øabdagata (6) Arthagata (7) Ubhayagata (8) Alaïkàragata (9) Vçttigata (10) Rasagata.
     H. %<Cittàvasthàs.>% There are ten states of mind. (1) Kàma (lust) (2) Saïkalpa (imagination) (3) Vicikitsà (doubt) (4) øraddhà (attention) (5) A÷raddhà (negligence) (6) Dhçti (resolution) (7) Adhçti (wavering) (8) Lajjà (shame) (9) Dhã (devotion) (10) Bhãti (fear).
     I. %<Nàdas.>% There are ten nàdas (sounds) according to Haüsopaniùad. (1) Ciõiti (2) Ci¤ciõã (3) Kaõñhanàda (4) øaïkhanàda (5) Tantrãnàda (6) Tàlanàda (7) Veõunàda (8) Mçdaïganàda (9) Bherãnàda (10) Meghanàda.
     J. %<Sins (pàpas).>% There are ten pàpas (sins). (1) Murder (2) Theft (3) Adultery (4) Calumny (5) Harshness (6) Deceit (7) Nonsensical utterances (8) Inflicting pain on others (9) Desire for another's property (10) Atheism.
     K. %<Da÷apuùpas.>% There are ten holy flowers.
     (1) Påvaïkuruntal (2) Muyalcceviyan (Suta÷reõi--Anthericum Tuberosum) (3) Karuka (Anantà--Bent grass) (4) Nilappana (Tàlamålika--Curculigo Orchioides) (5) Kayyanya (Bhçïgaràja--Trailing Eclipta) (6) Viùõukrànti (Kçùõakrànti--Clikoria Ternatea) (7) Cherupåla (Illecobrum lanatum) (8) Tirutàli (ørãhastinã--Asparagus Racemosus) (9) Uli¤ja (The smoothleaved heart-pea "Cardiopermum Halicacabum") (10) Mukkåññi (Gaõóakàli--Sensitive plant).
     L. %<Prajàpatis.>% The prajàpatis are ten in number: (1) Marãci (2) Aïgiras (3) Atri (4) Pulaha (5) Pulastya (6) Kratu (7) Vasiùñha (8) Dakùa (9) Bhçgu (10) Nàrada.
     M. %<Pràõas.>% There are ten Pràõas (life-winds). (1) Pràõa (2) Apàna (3) Vyàna (4) Samàna (5) Udàna (6) Nàga (7) Kårma (8) Kçkara (9) Devadatta (10) Dhana¤jaya.
     N. %<Strength.>% There are ten items of strength. I. (1) J¤àna (knowledge) (2) Praj¤à (wisdom) (3) Vãrya (heroism) (4) Kùamà (patience) (5) øãla (uprightness) (6) Dàna (charity) (7) Bala (might) (8) Upàya (resourcefulness) (9) Dhyàna (intuition) (10) Praõidhi (power of observation).
     II. (1) Buddhi (intelligence) (2) Kùamà (patience) (3) Vãrya (heroism) (4) Dhyàna (divine intuition) (5) J¤àna (knowledge) (6) Kçpà (grace) (7) øãla (upright ness) (8) Bala (9) Dàna (10) Upekùà (inattention).
     III. Then there are the following ten balas: (1) Målabala (strength inherent) (2) Bandhubala (Strength of relatives) (3) Ràjasainyabala (strength of the royal army) (4) Svakãya Senàbala (strength of own army) (5) Bàhya senàbala (strength of reinforcement from outside) (6) Kàññàlabala (strength of foresters) (7) Gajabala (strength of the elephants) (8) Turagabala (strength of horses) (9) Bandhusainyabala (strength of the army of relatives) (10) Padàtibala (strength of footsoldiers).
     O. %<Da÷amåla.>% There are ten important medicinal roots: (1) Kumbil (Cayaphal). (2) Kåvala (ørãphala--Aegle Marmelos) (3) Mu¤ja (ørãparõa--Permna Spinosa) (4) Pàtiri (Kçùõavçnda Trumpet Flower Tree) (5) Palakappayyàni (øoõaka--Bignonia Indica) (6) Orila (Padmacàriõã--Hibiscus Mutabilies) (7) Måvila (Kala÷ã -Hedysarum Lagopodioides) (8) Karuttacuõña (Pracodanã--small egg-plant) (9) Veluttacuõña (white pracodanã) (10) ¥erã¤jil (Gokaõñaka--Barleria longifolia).
     P. %<Limbs of the king (Aïgas).>% The ten aïgas of a king are (1) Nàóu (country) (2) Mala (mountain) (3) Nadã (river) (4) æru (village) (5) Koññàra (palace) (6) Kutira (horse) (7) âna (elephant) (8) Mura÷u (War drum) (9) Koñi (flag) (10) Cenkol (sceptre).
     Q. %<Råpakas.>% (dramatic compositions). There are ten classes of råpakas:
     1. %<Nàñaka. (drama).>% The chief sentiment in a drama should be one of the three following rasas: (1) Vãrarasa (sentiment of heroism) (2) ørïgàrarasa (sentiment of love) (3) Karuõarasa (pathos). There should be five to ten acts. The singer should be a famous one. It must have Pa¤casandhis (five junctures). øàkuntala and Uttararàmacarita are perfect Nàñakas.
     2) %<Prakaraõa.>% In this kind of drama the plot is invented or fictitious and deals with the social life of the day. The hero of the play can be either a hero or a meek person. The heroine can be a noble lady or a harlot. The main sentiment should be øçïgàra (love). Màlatãmàdhava, Mçcchakañika are examples of Prakaraõas.
     3) %<Bhàõa.>% There is only one character and one Act in this species. The plot is fictitious and the hero is an expert humorous libertine. Lãlàmadhura and Mahiùamaïgala Bhàõa are examples.
     4) %<Prahasana.>% This is a farce. The plot is fictitious and is in the nature of a low comedy. Satire is the chief sentiment of this species.
     5) %<ôima.>% This has got four Acts. The plot will be famous and the chief sentiment will be one of wrath and fierceness. There will be no Viùkambha (interlude between Acts to give connection to the story between Acts) or Prave÷aka (introducer explaining portions of the plot which may not be put on stage but an understanding of which is necessary to follow the story). There must be sixteen haughty and excited characters like a Deva, Gandharva, Yakùa and Ràkùasa. Tripuradahana is an example.
     6) %<Vyàyoga.>% Female characters will be rare in this kind of dramas. There will be only one Act. The sentiments of satire or love or calmness should not be predominant. The hero should be a famous divine sage. Saugandhikàharaõa is an example.
     7) %<Samavakàra.>% The plot should be based on a story of the devas and asuras. There will be three Acts. There must be twelve brave heroes in it. The chief sentiment will be heroism. The seizure of a city, declaration of war or a big fire should be part of the play. Sumudramathana is an example.
     8) %<Vãthi.>% This will have one Act and one actor. Any of the sentiments can be portrayed. The story must be completed by âkà÷abhàùita (speech to which reply is given on the stage as if spoken from the sky) Candrikà is an example.
     9) %<Aïka.>% This has only one Act. The heroes should be people of the pràkçta type. Pathos is the chief sentiment. This should contain the pathetic wail of many women. This is called Utsçùñikàïka also. øarmiùñhà-Yayàti is an example.
     10. %<ähàmçga.>% This will contain four Acts. The heroes of the play should be valiant. There must be ten Patàkà-Nàyakas (producers of different kinds of episodical incidents in the drama). They will be Uddhatas (haughty and excited persons).
     %<R. Metals.>% There are ten chief metals: (1) Gold (2) Silver (3) Copper (4) Tin (5) Lead (6) Zinc (7) Iron (8) Steel (9) Brass (10) Mercury.
     %<S. Avatàras.>% The incarnations of Viùõu are ten. See under Avatàra.
     %<T. Upacàras.>% There are ten articles of worship: (1) Arghya (oblation of valuables) (2) Pàdya (water for washing feet) (3) âcamana (water for cleansing mouth) (4) Madhuparka (a mixture of honey with four other sweet articles) (5) Punaràcamana (water for cleansing mouth again) (6) Gandha (Sandal paste) (7) Puùpa (flowers) (8) Dhåpa (frankincense) (9) Dãpa (light) (10) Nivedya (articles of food offerings).
     %<U. Upaniùads.>% There are many Upaniùads of which only 108 ones are in print; of these the most important are ten in number and they are the following: (1) ä÷àvàsya (2) Kena (3) Kañha (4) Pra÷na (5) Muõóa (6) Màõóåkya (7) Chàndogya (8) Taittirãya (9) Aitareya (10) Bçhadàraõyaka.

#<PAòUøA># A demon. During the Ràma-Ràvaõa battle this demon fought against Panasa a monkey warrior on the side of Ràma. (Chapter 285, Vana Parva).

#<PAUDANYA># An ancient city of Bhàrata. The founder of this city was A÷maka son of King Saudàsa. Pandits believe that the present city of Paithan on the northern banks of river Godàvarã was the old Paudanya.

#<PAULASTYA># The demons born in the race of Pulastya are called Paulastyas. They were born like the brothers of Duryodhana. Ràvaõa born in the family of Pulastya is also called Paulastya. (Chapter 67, âdi Parva).

#<PAULOMA># A tãrtha (holy place). Another name of Pa¤catãrtha. (See under Pancatãrtha).

#<PAULOMAS># The sons of the demon named Pulomà.

#<PAULOMAPARVA># A subsidiary Parva of the âdi Parva of Mahàbhàrata. (See under Bhàrata).

#<PAULOMä># øacãdevã, wife of Indra. (See under øacã).

#<PAUNARBHAVA># See under Bandhudàyàda.

#<PAUöôRA I># One of the barbarous tribes of men who had originated from the tail of Nandinã. (øloka 37, Chapter 174, âdi Parva).

#<PAUöôRA II># A resident of the state of Pauõóra. This state was in existence during the Mahàbhàrata period. The king of the state was also called Pauõóra. Pauõóra was present for the marriage of Pà¤càlã. (Chapter 186, âdi Parva). Pauõóras were also present for the Ràjasåya conducted by Dharmaputra. During the big battle the Pauõóras fought against the Kauravas constructing a Krau¤cavyåha (a battle array in the shape of a stork). (Chapter 50, Bhãùma Parva). Kçùõa and Karõa on two different occasions conquered this country. (øànti Parva, M.B.) The Pauõóras were Kùatriyas once. But the brahmins cursed them and changed them into øådras. (Chapter 85, Anu÷àsana Parva).

#<PAUöôRA III># The conch of Bhãmasena. He blew his conch at the beginning of the Mahàbhàrata battle and also at the time when Duryodhana fell down dead. (Chapter 61, øalya Parva).

#<PAUöôRAKA I># A son of Nikumbha. When during the Ràma-Ràvaõa battle Nikumbha died, his son Pauõóraka took up the fight against Ràma and was killed. (ânanda Ràmàyaõa).

#<PAUöôRAKA II># (Pauõórakavàsudeva). A king of ancient Kàråùa. Once he sent a messenger to Dvàrakà and told Kçùõa thus: "Oh Kçùõa, I am the real Vàsudeva. Therefore put down all your royal emblems and robes and come and worship at my feet." As soon as Kçùõa heard it he got angry and moved to Kàråùa with a large army and killed Pauõórakavàsudeva. 10th Skandha, Bhàgavata).

#<PAUöôRAKA III># The name of the buffalo which is the vehicle of Yama (Chapter 9, Vàmana Puràna).

#<PAUöôRAMâTSYAKA># A Kùatriya king. He was the son born to the demon Vãra of a woman named Danàyus. (øloka 43, Chapter 67, âdi Parva).

#<PAURAVA I># An ancient Ràjarùi. He became Parvataràja when he grew up after being born of the species of the daitya, øarabha. Once Arjuna defeated this king. The Pàõóavas invited him for the Mahàbhàrata battle. But he did not accept it but joined sides with the Kauravas against the Pàõóavas. Paurava was considered a prominent commander in the Kaurava army. In the Kurukùetra battle he at first fought against Dhçùñaketu and then was wounded when he fought against Abhimanyu. It was Arjuna who killed him in the end. (Chapter 67, âdi Parva; Chapter 27, Sabhà Parva; Chapters 4, 128, Udyoga Parva; Chapter 116, Bhãùma Parva; Chapter 14, Droõa Parva; Chapter 5, Karõa Parva).

#<PAURAVA II># Those born in the Puru line of kings are as a class called Pauravas. Both Kauravas and Pàõóavas have been mentioned as Pauravas in the Puràõas. (Chapter 172, âdi Parva).

#<PAURAVA III># An ancient king of the kingdom of Aïga. This Paurava was also one among the kings who gave money to king Sç¤jaya when he conducted an A÷vamedha (Chapter 57, Droõa Parva).

#<PAURAVA IV># One of the Brahmavàdã sons of Vi÷vàmitra. (øloka 55, Chapter 4, Anu÷àsana Parva).

#<PAURAVAKA># A Kùatriya tribe. These people fought against the Kauravas joining the Krau¤cavyåha constructed by Dharmaputra in the great battle. (Chapter 50, Bhãùma Parva).

#<PAURAVä I># Wife of Vasudeva, father of ørã Kçùõa He had many other wives. (9th Skandha, Bhàgavata).

#<PAURAVä II># Wife of Yudhiùñhira. Yudhiùñhira begot a son named Devaka of Pauravã. (9th Skandha, Bhàgavata).

#<PAURUúEYA># A demon who travels along with the sun in the month of Jyeùñha. (June), (11th Skandha, Bhàgavata).

@<[Page 587a]>@

#<PAURIKA># A king of the ancient country Purikànagarã. He was such a sinner that he was reborn as a jackal in his next birth. (Chapter 111, øànti Parva).

#<PAURöAMâSA># Son of Marãci. His mother was called Sambhåti. Paurõamàsa had two sons named Virajas and Parvata. (Chapter 10, Aü÷a 1, Viùõu Puràõa).

#<PAUúAJIT># One of the sages belonging to the tradition of the disciples of Vyàsa. (See under Guruparamparà).

#<PAUúAMâSA># The month of Pauùa (January). During this month, on the full moon day the constellation Puùya and the moon join in a zodiac. He who takes food only once a day during this month will get beauty, fame and prosperity. (Chapter 106, Anu÷àsana Parva).

#<PAUúPI¥JI># A sage belonging to the tradition of disciples of Vyàsa. (See under Guruparamparà)

#<PAUúòI># Wife of king Puru. Puru begot of Pauùñi three sons named Pravãra, ä÷vara, and Raudrà÷va. Pauùñi is called Kausalyà also. (øloka 11, Chapter 9, âdi Parva).

#<PAUúYA I># A Kùatriya king. The queen of this king gave her earrings as a gift to a sage called Uttaïka. (See under Uttaïka).

#<PAUúYA II># Son of Påùà, king of Karavãra. Pauùya had three wives and yet was not fortunate enough to get a son. At last by the grace of øiva, he got a son named Candra÷ekhara. The palace of Candra÷ekhara was in Karavãranagarã situated near Brahmàvarta on the banks of the river Dçùadvatã. (Kàlikà Puràõa, Chapter 49).

#<PAUúYAPARVA># A subsidiary Parva of âdi Parva. Chapter three is included in this.

#<PAUúYA¥JI># A preceptor of the tradition of disciples of Vyàsa. (See under Vyàsa).

#<PâVAKA># A son of Agni. Agni got of his wife Svàhà three sons, Pàvaka, Pavamàna and øuci. These three brilliant sons got together 45 sons and they were also called Agnis. Thus there were 49 Agnis made up of the father, his three sons and their 45 sons. Pàvaka had another name also--Mahàn (Chapter 219, Vana Parva).

#<PAVAMâNA I># An Agni (fire). The eldest son of Brahmà, Agni, got of his wife Svàhà three sons, Pàvaka, Pavamàna and øuci. These three got fortyfive children and they are called Agnis. Thus, father, three sons and their fortyfive sons constitute the 49 Agnis. (Chapter 10, Aü÷a 1, Viùõu Puràõa).

#<PAVAMâNA II># A mountain. This mountain is situated near Meru. (8th Skandha, Devã Bhàgavata).

#<PAVAMâNA III># One of the three sons of Vijità÷va. He was in his previous birth an Agni but was cursed by Vasiùñha to be born on earth as a man. (4th Skandha, Bhàgavata).

#<PâVANA I># A Vi÷vadeva (one of the ten sons of Vi÷và) (øloka 30, Chapter 91, Anu÷àsana Parva).

#<PâVANA II># A son born to Kçùõa of Mitravindà. (10th Skandha, Bhàgavata).

#<PâVANA III># A sacred place situated on the border of Kurukùetra. If one worships the Devas and Manes at this place one would get the benefit of conducting an A÷vamedha. (Chapter 83, Vana Parva).

#<PAVANAHRADA># A marudgaõa tãrtha (a sacred pond) situated on the border of Kurukùetra. If one bathes in this one would attain Viùõuloka.

#<PAVITRâROPAöA># A Påjàvidhi (a mode of worship). If you perform a Pavitràropaõa worship you will get the benefit of worshipping Viùõu for a year. This worship is to be conducted in the months of âùàóha (July), øràvaõa (August) Prauùñhapada (September), â÷vina (October) and Kàrttika (November) A sacred Pavitra (sacred thread or ring of Ku÷a grass) is to be prepared either in gold, silver, copper, cotton or silk. A specially purified cotton thread is also enough The Pavitra is to be made of three threads woven together. The Pavitra is to be made holy by reciting 108 times the Gàyatrã mantra or even half of that number is enough. Reciting 108 times or more is considered to be Uttama (best); half of it is considered Madhyama (tolerable) and less than it is considered adhama (worst). The Pavitra should then be tied to maõóalas and the mantra to be recited at the time of tying it, is this:
     "oü nàràyaõàya vidmahe vàsudevàya dhãmahi tanno viùõuþ pracodayàt." (Chapter 34, Agni Puràõa).

#<PAVITRAVâöI># A sage who shone in the courts of both Indra and Yudhiùñhira. (øloka 15, Chapter 4, Sabhà Parva).

#<PAYASYA># Son of the sage Aïgiras. He had eight sons named Varuõas. They were:--Bçhaspati, Utathya. Payasya, øànti, Ghora, Viråpa, Saüvartta and Sudhanvà. (øloka 130, Chapter 85, Anu÷àsana Parva).

#<PAYODâ># A female attendant of Subrahmaõya. (øloka 28, Chapter 46, øalya Parva).

#<PAYOúöä># A holy river. This river starts from the Vindhya mountains and flows to the west. Nala and Damayantã walked through the banks of this river. (Chapter 61, Vana Parva). Those who bathe in this river will get the benefit of doing a thousand godànas (gifts of cows). There is a sacred place on the shores of this river called Varàhatãrtha. King Nçga performed a Yàga at this place at which Indra came and had Somapàna and the brahmins received dakùiõà (fees) and got drunk. (Chapters 88 and 121, Vana Parva). Even the mere contact of water-drops of Payoùõã river would absolve one of all sins. The musical instrument øçïga of øiva is in this river. Dharmaputra once came to this river and stayed there for some time drinking its water. (Chapter 120, Vana Parva). On another occasion Gaya son of King Amårtarayas conducted seven a÷vamedhas at this place and pleased Indra. (Chapter 21, Anu÷àsana Parva).

#<PAYYANNæR PâòòU># This is a work in Malayàlam written during a very ancient period of Malayàlam literature. A complete edition of the same has not yet been received. The plot as could be gathered from records available is the following:
     Nãlake÷ã, a woman born in a very noble family in Tri÷÷ivaperår did not have any sons though she accepted many husbands for the sake of progeny. At last she decided to perform penance. She left her place alone on a pilgrimage and reached Kàccil, a famous trading centre near Ezhimala. There lived a merchant named Nambucetty alias Combucetty who was the chief man of the place. He talked with Nãlake÷ã and accepted her as his wife. She got a son of him named Nambu÷àri Aran. Pleased at the birth of a son the parents gave a grand feast at the big Payyannår plains. At that time the brothers of Nãlake÷ã reached the place in a ship. They climbed the fort-walls and tried to enter the grounds. Some people objected to it and at that time Nambucetty came there and beat them to death. On hearing about this Nãlakesã left everything behind including her son and went again on a pilgrimage. When the son grew up the father taught his son everything about trade and ships. The father gave him a new ship for trading and the son taking along with him Pàõóyas, Jonakas, Coliyas, Pàppavas and a Yavana and a huge stock of goods put the ship into the sea and fearlessly went for trading. After passing through many ports and crossing another ocean he reached Ponmala (the mountain of gold) and bartered his goods for a heap of gold. He came back to his own land and was one day playing chess with his father when a Sannyàsinã (female ascetic) came there. When she was given alms she requested to be allowed to talk to the young merchant. The Sannyàsinã was none other than Nãlake÷ã the mother of Nambu÷àri Aran, the young merchant. She requested him to come to Payyannår for a feast conducted by a woman there and he agreed to that. But the father objected to it. But when the son persisted in going, the father sent him with the sons of a cetty, a few people from Maõigràma and a huge stock of goods for trade. The poem ends there thus with 104 verses.
     There are different opinions about the story among literary critics and historians. Gundert writes about it thus:--"This is a piece of Malayàlam work most ancient of all that I have seen. This is a creation in Malayàlam before that language became diluted with meaningless indeclinable Sanskrit words." According to Gundert this poem was written before the poem Ràmacarita was written and thus in the 3rd century M.E.

#<PEDU># A Ràjarùi otherwise named Aïkà÷va. (Maõóala 1, ègveda).

#<PERIYâLVâR># Viùõucittar, father of âõóàl. (See under Viùõucittar).

#<PERUKA># A King of Vedic times. He was the à÷rayadàta (one who gives refuge) of Bharadvàja. (Anuvàka 63, Maõóala 6, ègveda).

#<PHA># This letter means Jha¤jhàvàta. Phå is phåtkàra, a sound resembling hissing and means 'useless' also. (Chapter 348, Agni Puràõa)

#<PHALAKAKúA># A Yakùa. This Yakùa was a member of the court of Kubera. (øloka 16, Chapter 10, Sabhà Parva)

#<PHALAKäVANA># A sacred place. Once the devatàs started practising severe austerities at this place and it lasted for a long time extending to thousands of years. From then onwards this became a holy place. (Chapter 83, Vana Parva, øloka 86).

#<PHALAUDAKA># A Yakùa. This Yakùa lives in the court of Kubera. (Chapter 10, Sabhà Parva).

#<PHALGæ># A holy river. If one visits this place one would get the benefit of doing an A÷vamedha. (øloka 98, Chapter 84, Vana Parva).

#<PHALGUNA># Another name of Arjuna. Arjuna was born in the Uttaràphalgunã constellation in a mount of the Himàlyas. So he was called Phalguna and also Phàlguna. (øloka 9, Chapter 44, Viràña Parva).

#<PHâLGUNA># A month (March). It is so called because the phalgunãnakùatra yoga occurs in that month. He who gives away as gift his meal for a time of the day will become more loved by his wife. Not only that, the Puràõas declare that such a man would attain Candraloka. (Chapter 109, Anu÷àsana Parva).

#<PHALGUTANTRA># The father of Sagara. During the old age of Phalgutantra the Haihayas led by Tàlajaïghas attacked Ayodhyà and drove out the royal family from the palace. Phalgutantra fled from the palace with his wife and stayed in the à÷rama of Aurva. The King died before long. The queen who was pregnant then delivered a son in due course and he became the celebrated Sagara. (Chapter 3, Brahmàõóa Puràõa).

#<PHALODAKA># A Yakùa of the court of Kubera. (øloka 16, Chapter 10, Sabhà Parva).

#<PHENA># A King of the race of U÷ãnara. His son was Sutapas and his grandson Au÷ãnara. (Harivaü{??}a, 1, 31, 32).

#<PHENAPA># A gotra-maker of the Bhçgu family. Phenapa is mentioned in the context of describing to Yudhiùñhira the greatness of cows. Phenapa's original name was Sumitra. He lived on the shores of the river Kulajà in the mountain of Tri÷ikhara drinking the foam of cow's milk alone and thus getting for him the name Phenapa. (Phena = foam; Pà = drink). (Anu÷àsana Parva, M.B.)

#<PICCHALA># A serpent born in the family of Vàsuki. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 6, Chapter 57, âdi Parva).

#<PICCHILâ># A river of Puràõic fame which runs through Uttara Bhàrata. (øloka 29, Chapter 9, Bhãùma Parva).

#<PINâKA># The bow of øiva. Pãnàka was formerly the three-forked spike of øiva. Once it fell down from the hands of øiva and on falling down took the shape of a bow. From then onwards it was used as a bow. See under Pà÷upata. (Chapter 38. Sabhà Parva: Chapter 141, Anu÷àsana Parva; Chapter 289. øànti Parva).

#<PINâKä I># One of the eleven èudras. He was the grandson of Brahmà and the son of Sthàõu. Pinàkã attended the Janmotsava of Arjuna. (Chapter 66, âdi Parva; Chapter 208, øànti Parva; Chapter 122, âdi Parva).

#<PINâKä II># øiva got this name because he wields the bow named Pinàka.

#<PIöôâRAKA I># A serpent born in the family of Ka÷yapa. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 17, Chapter 57, âdi Parva).

#<PIöôâRAKA II># A sacred place situated near Dvàrakà in Sauràùñra. He who bathes in a holy river there would get immense gold. The place is worshipped by the sages. He who stays there for one day bathing in that river would get the benefit of conducting an Agniùñomayaj¤a. (Chapter 82, øloka 62, Vana Parva; øloka 21, Chapter 88, Vana Parva; øloka 57, Chapter 25, Anu÷àsana Parva).

#<PIöôASEKTâ># A serpent of the race of Takùaka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 8, Chapter 57, âdi Parva).

#<PIöôIKâ># A stool to install idols. The length of this stool should be equal to that of the idol. The breadth should be its half and the thickness equal to that is the breadth. The exact place where the idol is fixed of called Mekhalà and the hole in the mekhalà should slightly slant towards the north. The pipe (exithole for the water to flow out) called Praõàla should be as wide as a fourth part of the area of the pãñha. For a praõàla of a øiva temple the length of the same should be half of that of the Piõóikà.
     The sanctum sanctorum of the temple should be divided into seven divisions and the Piõóikà should be fixed by a learned priest in the Bràhmabhàga of the garbhagçha (sanctum sanctorum). (Chapters 50 and 60, Agni Puràõa).

#<PIðGâKúA># See under Durmukha.

#<PIðGâKúä># A female follower of Subrahmaõya. (øloka 18, Chapter 46, øalya Parva).

#<PIðGALA I># A deva who is an attendant of the Sungod. Sårya (Sun-god) rides in a one-wheeled chariot drawn by seven horses and he bears in his hands two lotuses. On his right side stands the attendant Daõóã with an ink-pot and a writing stick and on his left side stands the attendant Piïgala with a stick. Both these are demi god attendants of Sårya. (Chapter 51, Agni Puràõa).

#<PIðGALA II># A prominent serpent born to the sage Ka÷yapa of his wife Kadrå. (øloka 9, Chapter 35, âdi Parva).

#<PIðGALA III># A sage. He was a Yajvà (priest) in the Sarpasatra of Janamejaya. (øloka 6, Chapter 53, âdi Parva).

#<PIðGALA IV># A King of the Yakùas. He is a friend of øiva. He acts as body-guard to øiva who spends his time in cremation grounds. This Yakùa gives happiness to all in the world. (øloka 51, Chapter 23, Vana Parva).

#<PIðGALA V># A lion, who is a character in the book Pa¤catantra. (See under Pa¤catantra).

#<PIðGALA VI># A brahmin of very bad manners. This brahmin was killed by his own wife who was a prostitute. In their next birth Piïgala became a vulture and the prostitute, a parrot. Both had memories of their previous birth and the vulture (Piïgala) with vengeance killed the parrot. After that Piïgala was eaten one day by a tiger A brahmin residing on the shores of Gaïgà read to their souls the fifth chapter of Gãtà and they got salvation and entered Pitçloka (world of the Manes). (Chapter 40, Sçùñi Khaõóa, Padma Puràõa).

#<PIðGALA VII># A ràkùasa (demon). Once when this demon was going through a forest he met a forester. The latter got afraid and climbed up a øamã tree. Then a branch broke and it fell on the head of Gaõe÷a sitting beneath that tree. It was an act of worship and because of that both the forester and the demon were elevated. (Gaõe÷a Puràõa).

#<PIðGALâ I># A prostitute. (See under èùabha II).

#<PIðGALâ II># A prostitute of the country of Avantã. Piïgalà was born as the daughter of King Candràïgada in her next birth because of the virtuous act she did in doing service to the sage èùabha. The King named the girl Kãrtimàlinã and Bhadràyu married her. (See under Bhadràyu).

#<PIðGALâ III># A woman of the city of Ayodhyà. Once this woman approached ørã Ràma with amorous intentions and ørã Ràma who was strictly observing a vow of one-wife refused to satisfy her desire and said:-"During the incarnation of Kçùõa you will be born as a servant maid of Kaüsa and then I will in my form as Kçùõa accept you." Sãtà on hearing this cursed Piõgalà. She said "Oh beautiful woman who has approached my husband with amorous intentions, you will have three bends in your body when you are born next as the servant maid of Kaüsa." Piïgalà weeping bitterly craved for pardon and then Sãtà said that Kçùõa would make her perfect. (Vilàsa Kàõóa, ânanda Ràmàyaõa).

#<PIðGALARâJA># A Yakùa who lives in cremation grounds. He always acts as a pilot to øiva in his travels. (øloka 51, Chapter 231, Vana Parva).

#<PIðGATäRTHA># An ancient holy place. (Chapter 82, Vana Parva.)

#<PI¥JALâ># A river of Puràõic fame. The greatness of this river is described in øloka 27, Chapter 9, Bhãùma Parva).

#<PI¥JARAKA># A son born to the sage Ka÷yapa of his wife Kadrå. øloka 6, Chapter 35, âdi Parva).

#<PIPPALA I># The youngest of the three sons born to the daitya named Mitra of his wife Revatã. (Bhaviùya Puràõa).

#<PIPPALA II># A brahmin born of the race of Ka÷yapa. Pippala did severe penance and became arrogant of the power acquired by it. Once he happened to see the eminent sage Sukarmà serving with devotion his own mother and father and that made his arrogance fade a bit. (Bhåmi Khaõóa, Padma Puràõa, Chapter 61).

#<PIPPALâDA># An ancient sage belonging to the tradition of preceptors. (See under Guruparamparà). It is said that this sage got that name because he was in the habit of eating Pippalã in large quantities daily. Pra÷nopaniùad tells a story of how the sages Suke÷a, øaibya, Satyakàma (Ka÷yapa), Kau÷alya, Bhàrgava and Kabandhã went to Pippalàda seeking âtmaj¤àna (spiritual knowledge) and how he gave them instructions on the same.
     Padma Puràõa gives the following information regarding Pippalàda:--"Once Kuõóala, a brahmin residing in Kurukùetra, got a son named Sukarmà. Sukarmà's parents were old and Sukarmà spent most of his time looking after his sickly aged parents. Kuõóala taught his son all the Vedas and øàstras. At that time in the gotra of Ka÷yapa was born a brahmin named Pippalàda. Controlling his senses and abandoning all passions he did severe penance in a forest called Da÷àraõya. The greatness of his penance made the animals of the forest leave their mutual enmity and live in perfect peace. Even the devas were astonished at the power of his penance.
     Pippalàda did penance sitting as majestic and motionless as a mountain for a thousand years. Ants made a sand-heap over him like a mole-hill. The sage sat inside without any motion; poisonous black cobras circled round him and yet the sage made no movement. Three thousand years went by like that and then the devas showered flowers on him. Brahmà appeared and gave him the boon 'Sarvakàmasiddhi' (getting all that is desired) and by the blessing of Brahmà he became a very learned person also.
     Pippalàda became arrogant with the boon of 'Sarvakàmasiddhi' in his possession. One day while he was sitting on a river-bank a swan appeared before him and in clear tones said:--"Pippalàda, why are you so proud of your greatness? I do not believe you have that power of universal attraction. This art is arvàcãna (modern); you do not know Pràcãna because you are illiterate. You take pride unnecessarily for having done penance for three thousand years. Do you know Sukarmà, the wise son of Kuõóala? He is the man who has acquired this power of attraction. There is no mahàj¤anã (one possessing spiritual knowledge) like him anywhere else in this world. Sukarmà has given no gifts, he has not practised meditation, he has not performed yàgas or yaj¤as nor has he ever done a pilgrimage. He has not done any of these virtuous deeds and yet he is well-versed in all the ÷àstras and Vedas. Even though he is a child you do not possess enough knowledge to equal his. Why? Because he is always engaged in the care and welfare of his parents. You take pride in your achievements without reason."
     Hearing that Pippalàda went and met Sukarmà. Pippalàda knew that the bird was none other than Brahmà himself. They talked to each other for a long time and then Pippalàda admitted that Sukarmà was a greater man than himself. (Chapters 60-62, Padma Puràõa).

#<PIPPALASTHâNA># A division of land included in the Jambådvãpa. (øloka 37, Chapter 6, Bhãùma Parva).

#<PIPPALâYA># One of the nine sons born to èùabhadeva of his wife Jayantã. Pippàlaya was a very pious king. (4th Skandha, Bhàgavata)

#<PIøâCA I># (Devil, Satan)
     1) %<Origin.>% A malevolent being which is the very manifestation of evil. Everybody, everywhere in the world, from the very birth of this universe believed in the presence of such a wicked soul. According to Hindu Puràõas, Pi÷àca is a creation of Brahmà. In the beginning Brahmà created the eighteen prajàpatis headed by Dakùa, the Yakùas, the Gandharva and the Pi÷àcas. (Chapter 1, âdi Parva). This wicked being is called in English a 'Devil'. This word is derived from the Greek word 'diabolos'. People of the West and East equally believe that Pi÷àca (Satan) is an enemy of men and gods alike.
     2) %<Bible and the Piֈca.>% It is not clearly stated in Bible how Satan was born but it is being referred to at several places as a wicked soul which leads men to evil.
     3) %<The Bhàratãya Saïkalpa.>% Pisàca, the creation of Brahmà, has taken important roles in the Puràõic stories. Though Pi÷àca is the instigator of all evils its manifestation appears in many contexts in the Puràõas:--
     (i) Pi÷àca lives in the court of Kubera and worships him. (øloka 16, Chapter 10, Sabhà Parva).
     (ii) Pi÷àca lives in the court of Brahmà and worships him. (øloka 49, Chapter 11, Sabhà Parva).
     (iii) Pi÷àca lives in the Gokarõatãrtha and worships øiva. (øloka 25, Chapter 85. Vana Parva).
     (iv) Pi÷àca is the head of all evil spirits. Marãci and sages like him have created many evil spirits. (øloka 46, Chapter 272, Vana Parva).
     (v) The bhåtas (evil spirits) made Ràvaõa their king. (øloka 88, Chapter 275, Vana Parva).
     (vi) The food of Pi÷àca is flesh and its drink, blood. (øloka 9, Chapter 50, Droõa Parva).
     (vii) In the battle af Bhàrata, the horses attached to the chariot of Alambuùa were Pi÷àcas. (øloka 38, Chapter 167, Droõa Parva).
     (viii) The Pi÷àcas fought Karõa acting as helpers to Ghañotkaca. (øloka 109, Chapter 175, Droõa Parva).
     (ix) Arjuna conquered the Pi÷àcas at the time of Khàõóavadàha. (øloka 37, Chapter, 37; Karõa Parva).
     (x) The Pi÷àcas were present during the fight of Arjuna with Karõa (øloka 50, Chapter 87, Karõa Parva).
     (xi) The Pi÷àcas worship Pàrvatã and Parame÷vara doing penance on the top of the mountain Mu¤javàn. (øloka 5, Chapter 8, â÷vamedhika Parva).
     (xii) During the time of Mahàbhàrata many Pi÷àcas incarnated as kings. (øloka 6, Chapter 31, â÷ramvàsika Parva).

#<PIøâCA II># A Yakùa. (øloka 16, Chapter 10, øànti Parva).

#<PIøâCA III># An inhabitant of the country of Pi÷àca in ancient Bhàrata. These Pi÷àcas fought against the Kauravas on the side of the Pàõóavas during the great battle. It was these pi÷àcas that stood on the southern side of the Krau¤cavyåha of Yudhiùñhira in the great battle. (øloka 50, Chapter 50, Bhãùma Parva). A few of these Pi÷àcas were with Bhagadatta in the army of Duryodhana. (Chapter 87, Bhãùma Parva). ørã Kçùõa cursed the pi÷àcas. Chapter 11, Droõa Parva).

#<PIøAðGA># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of JanameJaya. (øloka 17, Chapter 57, âdi Parva).

#<PIúòâKANAVAMä># See under Navamãvrata.

#<PITâMAHASARAS># A sacred place in the base of the Himàlayas. If one bathes in the holy pond there one would get the benefit of doing an Agniùñoma. (øloka 148, Chapter 84, Vana Parva).

#<PäòHA># A demon. He was killed by ørã Kçùõa. (øloka 5, Chapter 11, Droõa Parva).

#<PIòHARA># A daitya who was a member of the court of Varuõa. (øloka 13, Chapter 9, Sabhà Parva).

#<PIòHARAKA># (PäòHARAKA). A prominent serpent born in the family of Ka÷yapa. This was burnt to death in the Sarpasatra of Janamejaya. (øloka 15, Chapter 57, âdi Parva).

#<PITè(S)># Pitçs are a set of demigods. From Manuprajàpati, son of Brahmà, were born the Saptarùis like Marãci and they in turn created the Pitçs. Besides Marãci and his set many others like Viràñ Puruùa and Brahmà have created Pitçs. Some Puràõas state that Pitçs are of daily creation. Brahmà in the beginning created three sets of Pitçs with form and four with brightness making thus seven sets. The three sets of bodied pitçs are Agniùvàttas, Barhiùadas and Somapàs and the four bright ones are Yama, Anala, Soma and Aryaman (10th Skandha, Devã Bhàgavata).
     "manor hairaõyagarbhasya ye marãcyàdayaþ sutàþ / teùàmçùãõàü sarveùàm putràþ pitçgaõàþ smçtàþ" // (÷loka 194, chapter 8, manusmçti). Pitçs (manes) are classified into two types: The Agniùvàttas and Barhiùadas. Of these the Agniùvàttas do not perform Yàgas and the Barhiùadas are those who perform yàgas. Besides these two major divisions they are classified into many other groups as follows:
     1. %<Somasadasya (s).>% Viràñ Puruùa is the creator of these Pitçs. Somasadasyas are the Pitçs of Sàdhyadevas.
     2. %<Agniùvàtta (s).>% They are the pitçs of devas.
     3. %<Barhiùadas.>% These Pitçs are the creation of the sage Atri. They are the manes of daityas, dànavas, yakùas, gandharvas, uragas (serpents), ràkùasas (demons), suvarõas and kinnaras.
     4. %<Somapà (s).>% They are the sons of the sage Bhçgu and are the manes of brahmins.
     5. %<Havirbhuk (s).>% The sage Aïgiras is the father of these Pitçs who are the manes of Kùatriyas.
     6. %<âjyapà (s).>% These are the sons of the sage Pulastya and are the manes of Vai÷yas.
     7. %<Sukàlika (s).>% Sons of the sage Vasiùñha, these Pitçs are the manes of the øådras.
     To the seven sages like Marãci were born the pitçs and to the pitçs were born the devàsuras (devas and asuras) and to the devàsuras were born everything else in this universe, animate and inanimate. (Chapter 3, Manusmçti).
     Performing a øràddha (offering obsequial oblations to the departed) is just like a yaj¤a. The oblations should be offered in either silver or silver cum copper pots. Vi÷vadevas are the guardians of the pitçs. Therefore the oblations should be offered after worshipping the Vi÷vadevas first and then the pitçs and then Viùõu. (See under øràddha).

#<PITèTäRTHA># The Kumbhãpàkanaraka (the hell of Kumbhãpàka) in the land of the manes is called Pitçtãrtha. There is a story about this in Devã Bhàgavata:
     Once the sage Durvàsas with his body smeared with ashes and wearing sacred berries went to Pitçloka muttering "øiva÷aïkara sarvàtman ÷rãmàtar bhuvane÷vari". The lord of the Pitçloka received him with respect and worshipped him. While they were talking, Durvàsas heard cries of agnoy from somewhere and the sage then asked Pitçnàtha thus: "Oh lord of the Pitçs, I have heard you described as a very virtuous man. How can then such painful cries of distress be heard from here? "Oh, I am dying beaten", "Oh, I am being killed" "Oh, I am dying" and "Oh, I am being burnt" are some of the woeful shrieks I hear. What is the reason for this?"
     Hearing this Dharmaràja said: "Great sage, this is in fact a land of virtue. Nothing but righteous things are done here. I can tell you from where you hear that wail. The Yamapurã named Saüyamanã is nearby. There Yama sits to punish the sinners. Yama is a dispenser of Justice and he has got several cruel and mighty servants to carry out his orders. There are eighty-six hells to punish the sinners and of these Kumbhãpàka is the most horrible. Great sinners like those who insult the gods, fornicators and those who insult their parents are put in this hell and punished. You are now hearing the cries of such sinners from that hell."
     Durvàsas was curious to see the hell and the lord of the Manes gave permission and asked his servants to show Durvàsas the Kumbhãpàkanaraka. The hell was found to change into a heaven. The residents were laughing, singing dancing and doing such acts of happiness.
     The servants of Yama were astonished and they went and reported to Yamaràja this sudden change. Yamaràja was also amazed to hear the news. He immediately rode on his vehicle, the buffalo, to the hell to learn the details personally. He could not find out the cause for the change. The place looked like the Svargaloka of Indra. King Yama sent a messenger to Indra with the news and Indra at first thought that it must be due to some màyà and so came to the place swiftly on his Airàvata. The news spread and one by one Brahmà, Viùõu, the Aùñadikpàlakas (the eight guardians of the quarters) and all such people came to Kumbhãpàkanaraka. Nobody could find an explanation for this change and so Mahàviùõu accompanied by a few devas went to Kailàsa and reported the matter to øiva and øiva said smilingly "Oh Viùõu, all this happened because of the greatness of the holy ashes. When the sage Durvàsas bent down to have a good look at the hell, particles of ashes from his body fell into the hell. From that moment onwards Kumbhãpàkanaraka became a holy place for the Manes. This hell will henceforth be known as Pitçtãrtha and those pitçs who bathe in the holy pond there will become virtuous people. Do install on the shore of this pond an idol of mine, a øivaliïga, and by my side the idol of Umà, which is my power in an embodied form." The devas returned and did as they were directed.

#<PITèVARTTI># See under Brahmadatta I.

#<PäVARä># Wife of øukabrahmarùi, son of Vyàsa. øuka got of Pãvarã four sons named Kçùõa, Gauraprabha, Bhåri and Deva÷ruta and a daughter named Kãrti. (See under øuka).

#<PLAKúADVäPA># One of the seven dvãpas (islands). (See under Saptadvãpa.)

#<PLAKúAJâTâ># A tributary of river Gaïgà. It is believed that this river is an incarnation of Sarasvatã and that the sins of those who drink the water of this river will vanish. (Chapter 169, âdi Parva).

#<PLAKúAPRASRAVAöATäRTHA># The place of origin of the river Sarasvatã. This is a very holy place. (øloka 11, Chapter 54, øalya Parva).

#<PLAKúâVATARAöA># A sacred spot at the place of origin of Yamunà. The ancient people of Bhàrata used to worship this place as a gate of Heaven. (øloka 4, Chapter 90, Vana Parva).

#<PLAKúAVATä># A river. This is referred to as a holy river in the Puràõas. (øloka 25, Chapter 165, Anu÷àsana Parva).

#<PLâKúâYANA># A Vaiyàkaraõa (grammarian). His opinion on Visargasandhi (a point in grammar) is described in Taittirãyapràti÷àkhya.

#<POTAKA># A serpent born of the family of Ka÷yapa. (øloka 13, Chapter 103, Udyoga Parva).

#<PRABâHU># A brave soldier who fought against the Pàõóavas on the side of the Kauravas in the great battle of Kurukùetra. He showered arrows on Abhimanyu. (Chapter 37, Droõa Parva).

#<PRABâLAKA># A Yakùa. This Yakùa sat in the court of Kubera and worshipped him. (øloka 17, Chapter 10, øànti Parva).

#<PRABHâ I># A devã. This devã sits in the court of Brahmà worshipping him. (Chapter 11, øànti Parva).

#<PRABHâ II># A celestial maiden of Alakàpurã. Once when the sage Aùñàvakra went to Alakàpurã this maiden gave a dance performance in his honour. (øloka 45, Chapter 19, Anu àsana Parva).

#<PRABHâ III># Daughter of a dànava called Svarbhànu. She was married to king âyus and âyus begot of her sons like Nahuùa and others (Brahmàõóa Puràõa. 3--6--26).

#<PRABHâ IV># One of the two wives of King Puùpàrõa. (4th Skandha, Bhàgavata).

@<[Page 592a]>@

#<PRABHADRâ># Wife of the son of Karõa, King of Aïga. She is called Bhadràvatã also. (Jaimini Bhàrata, A÷vamedha Parva, Chapter 63).

#<PRABHADRAKA># A special division of the army of Pà¤càlaràja. This division comprises of Kùatriyas only. Dhçùñadyumna and øikhaõóã were its leaders. During the Kurukùetra battle øalya slew many of the Prabhadrakas. The rest of the Prabhadrakas were killed by â÷vatthàmà while they were sleeping. (Chapter 8, Sauptika Parva; Chapter 57. Udyoga Parva; Chapter 19, Bhãùma Parva, Chapter 11, øalya Parva).

#<PRABHâKARA I># A serpent born of the race of Ka÷yapa. øloka 15, Chapter 35, âdi Parva).

#<PRABHâKARA II># A great sage born of the race of Atri. This sage married the ten daughters of Ghçtàcã born of Raudrà÷va (Bhadrà÷va) of the family of Påru. The names of the daughters are Rudrà, øådrà, Maladà, Bhadrà, Malahà, Khaladà, Naladà, Surasà, Gocapalà and Strãratnakåñà.
     Once when the Sun was in distress while he was being devoured by Ràhu, Sage Prabhàkara said 'Svasti' to give salvation for the Sun and instantly the Sun came out from Ràhu's hold and shone brightly as before. It was as a result of this virtuous deed that the sage got the name Prabhàkara. By his great knowledge and eminence he kept glowing the fame of Atrikula earned by generations.
     Sage Prabhàkara conducted a Yàga and on the occasion the devas presented him with great wealth and ten sons (Harivaü÷a, 1. 81-8. 17).

#<PRABHâKARA III># The sixth division of the land of Ku÷advãpa. (øloka 13, Chapter 12, Bhãùma Parva).

#<PRABHA¥JANA I># The first son of Citravàhana, king of Maõipura. Citravàhana who was without a son for a long time did penance for obtaining a son. øiva was pleased with his penance and he blessed him and assured him of a son soon. (øloka 29, Chapter 214, âdi Parva).

#<PRABHA¥JANA II># A king. He performed øiva-worship for ten thousand years and attained Dikpàlakatva. The name of his son was Påtàtmà. (Skanda Puràõa, 41, 13).

#<PRABHA¥JANA III># A Kùatriya king. Once this king killed a deer while it was breast-feeding its child and by a curse of the mother-deer Prabha¤jana had to live as a tiger for a hundred years. When the period of the curse was coming to an end, the tiger heard the advice of a cow called Nandà and got himself transformed into his original form of the king. (Chapter 18, Sçùñi Khaõóa, Padma Puràõa).

#<PRABHâNU># A son born to ørã Kçùõa of his wife Satyabhàmà. (10th Skandha, Bhàgavata).

#<PRABHâSA I># A son born to Dharmadeva of his wife Prabhàtà. This Prabhàsa is considered to be one of the aùñavasus. Prabhàsa's wife was the sister of Bçhaspati, a widely travelled virtuous woman of renowned chastity and great yogic attainments. (øloka 17, Chapter 66, âdi Parva; Chapter 15, Aü a 1, Viùõu Puràõa).

#<PRABHâSA II># The sacred place called Prabhàsatãrtha. This place of Puràõic importance is situated in Sauràùñra on the west coast. This is called Somatãrtha also. Some facts about this tãrtha from the Puràõas are given below:
     (i) During the pilgrimage of Arjuna he did penance for a thousand divine years standing on one foot at Prabhàsa, øloka 15, Chapter 12, Vana Parva).
     (ii) Agnideva resides in this place. One who bathes in the holy pond there would get the benefit of doing Agniùñomayaj¤a. (øloka 58, Chapter 82, Vana Parva).
     (iii) Once Yudhiùñhira along with his brothers came and did penance here. (øloka 15, Chapter 118, Vana Parva).
     (iv) Prabhàsatãrtha is dear to Indra. (øloka 7, Chapter 130, Vana Parva).
     (v) Those who bathe in the holy pond in Prabhàsa are taken to heaven in Vimànas and they then by songs of praise wake up the celestial maidens there. (øloka 9, Chapter 25, Anu÷àsana Parva).
     (vi) It was at this Prabhàsatãrtha that the Yàdavas fought against one another and destroyed themselves. (øloka 10, Chapter 3, Mausala Parva).
     (vii) ørã Kçùõa and Balaràma merged with the Supreme spirit at this place. (Chapter 4, Mausala Parva).
     (viii) The son of sage Sàndãpani was kidnapped by Pa¤cajana while the former was bathing at this tãrtha. (10th Skandha, Bhàgavata).
     (ix) It was while standing on the shore of the Prabhàsa pond that Arjuna first heard about Subhadrà. (10th Skandha, Bhàgavata).

#<PRABHâTA># See under Sçùñi.

#<PRABHâTâ># Wife of Dharmadeva. Dharmadeva begot of her two sons named Pratyåùa and Prabhàsa. Both were Vasus. (øloka 17, Chapter 66, âdi Parva).

#<PRABHâVATä I># A woman who was engaged in penance at the abode of Mayàsura. One of the batches of monkeys that went to different places in search of Sãtà met Prabhàvatã. (øloka 4, Chapter 282, Vana Parva).

#<PRABHâVATä II># The wife of Såryadeva. (øloka 8, Chapter 117, Udyoga Parva).

#<PRABHâVATä III># A female follower of Subrahmaõya. (øloka 3, Chapter 46, øal a Parva).

#<PRABHâVATä IV># Wife of Citraratha, king of Aïga. This Prabhàvatã was the eldest sister of Ruci, wife of Deva÷armà. (øloka 8, Chapter 42, Anu÷àsana Parva).

#<PRABHâVATä V># Daughter of the demon Vajranàbha. She was married to Pradyumna, son of ørã Kçùõa.
     There was once a very valiant demon called Vajranàbha. He went into the valley of Meru and performed penance to propitiate Brahmà. Brahmà appeared before him and he got from him boons such as strength to conquer and subdue all kings, the secret of leaving the body and entering that of others etc. Empowered with these boons he made Vajranàbhapura his capital. He got a daughter named Prabhàvatã. His brother Sunàbha had two daughters named Candramatã and Guõavatã.
     While he was thus living there, he set out on a campaign of victory. He conquered the whole world and then turned his eyes towards Svarga. Going to Indraloka he told thus: "Hi, son of Ka÷yapa, I am also born of Ka÷yapa. Your mother Aditi and my mother Diti are both wives of Ka÷yapaprajàpati. You ruled over Svarga till this time. Now, let me rule over it for some time." Indra was embarrassed by this logical challenge and could not give any reply to him. Ka÷yapaprajàpati was then performing a long Yàga and Indra replied he would find a solution to his demand when their father returned after the Yàga. From that moment onwards Indra started thinking of plans to destroy Vajranàbha. He went and sought help from ørã Kçùõa residing in Dvàrakà. Krsna promised to help him when the time came. After returning to Devaloka, Indra started planning to kill Vajranàbha. Vajranàbhapurã was surrounded by skyscraping fortresses and admission inside was restricted. He, therefore, called the gaily loitering swans of Devaloka to his side and told them thus: "Look here, swan-ladies. You should go to Vajranàbhapurã and see Prabhàvatã and then describe to her the beauty and goodness of Pradyumna. Your description should be such that Prabhàvatã should fall in love with Pradyumna. After that you should go to Pradyumna and tell him about Prabhàvatã in a similar way. On completing your mission you should come and report to me."
     Obeying the orders of Indra the swans flew to Vajranàbhapurã. They saw Prabhàvatã in a secluded spot and told her just what they were asked to tell her. Then they flew to the side of Pradyumna and told him about Prabhàvatã. After successfully completing their mission they flew to Devaloka. The marriage day of Prabhàvatã drew near. The swans went to Prabhàvatã again and made her request her father to include the performances of a dramatic troupe also in the programme of marriage festivities. Vajranàbha agreed and a troupe was invited. The dramatic troupe comprised among others many Yàdava soldiers, ørã Kçùõa, Pradyumna and his brothers, all in disguise. Their drama was Ràmàyaõa. The performance was superb and even Vajranàbha stood amazed at their skill. The troupe was encamped in another palace and treated as royal guests. The companion maid of Prabhàvatã, Såcãmukhã, united her with Pradyumna during the dark hours of the night and they spent the nights in amorous sports. The daughters of Vajranàbha's brother, Candravatã and Guõavatã came to know of these secret meetings and they requested Prabhàvatã to find out suitable persons among the Yàdavas for them also to enjoy with. Prabhàvatã introduced them to Gada and Sàmba both sons of Kçùõa. The amorous sports of all of them continued freely during the nights.
     When things progressed so far, Indra and Kçùõa persuaded Pradyumna to kill Vajranàbha. Pradyumna started a war with Vajranàbha and in the great battle that ensued Pradyumna killed Vajranàbha. Pradyumna and his brothers then took the demon girls to Dvàrakà. Pradyumna, Gada and Sàmba married Prabhàvatã, Candravatã and Guõavatã respectively. By this time Ka÷yapaprajàpati returned to Devaloka after his long yàga. (Viùõu Puràõa, Chapters 91 to 95).

#<PRABHU># A soldier of Subrahmaõya. (øloka 69, Chapter 45, øalya Parva).

#<PRABUDDHA># A king born of the line of Priyavrata, son of Manu. (4th Skandha, Bhàgavata).

#<PRACAöôA># A demon. Pracaõóa fought against Kàrttikeya in the fight between Parama÷iva and the Tripuras. (Chapter 1, Gaõe÷a Puràõa).

#<PRACETAS># The emperor Pçthu, had two virtuous sons named Antardhàna and Vàdã. Antardhàna got a son named Havirdhàna of his wife øikhaõóinã. Dhiùaõà of the race of Agni became the wife of Havirdhàna She got of Havirdhàna six sons named Pràcãnabarhis, øukra, Gaya, Kçùõa Vraja and Ajina. (Chapter 14, Aü÷a 1, Viùõu Puràõa). Pràcãnabarhis had ten sons named Pracetas. They were Prajàpatis. Dakùa was born of the ten Prajàpatis to Vàrkùã alias Màriùà. Therefore he got the name Pràcetas. (øloka 5, Chapter 75, âdi Parva).

@<[Page 593b]>@

#<PRâCäNâVäTA># Wearing of an upper apparel or sacred thread by brahmins on the left shoulder and through the right arm-pit is called Upavãta and vice versa is called Pràcãnàvãta. If it is worn as a necklace it is called Nivãta. (Chapter 2, øloka 63, Manusmçti).

#<PRâCäNABARHIS># A prajàpati. (For genealogy see under Pçthu).
     Pçthu got two sons named Antardhàna and Vàdã who were very virtuous. A son named Havirdhàna was born to Antardhàna of his wife øikhaõóinã. Dhiùaõà born of the family of Agni became the wife of Havirdhàna and they got six sons named Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina. Of these Pràcãnabarhis became a great Prajàpati. He carpetted the world with darbha grass with its head turned towards the east and thus got the name (Pràcã = east; barhis = bed of Ku÷a grass) Pràcãnabarhis. He performed great penance and married Savarõà, daughter of the oceans. They got ten sons who were called Pracetases and who were all masters of dhanurveda (archery). They all performed penance for ten thousand years lying submerged in water. Brahmà persuaded Pràcãnabarhis to request his sons to refrain from remaining unmarried. Pràcãnabarhis informed his sons about Brahmà's wish. They sat in meditation in the ocean for ten thousand years as per directions from their father and sang songs in praise of Viùõu. Mahàviùõu was pleased and he gave dar÷ana (vision of god) to them on the surface of the ocean itself with the brilliance of blue lotus. Pracetases went into ecstasy when they saw Bhagavàn coming to them riding on the back of Garuóa and they bowed down in great devotion before him. Mahàviùõu asked them what they wanted and they reported they wanted a boon for the progress and prosperity of the prajàs. Granting them the boon Mahàviùõu disappeared and the Pracetases went back to their father. (Chapter 14, Aü÷a 1, Viùõu Puràõa).

#<PRâCINVâN># A king who was the son of Janamejaya and grandson of Påru. His mother's name was Anantà. This king conquered in one day all the countries in the east (pràcã) and got his name Pràcinvàn. He got of his wife A÷makã a son named Saüyàti. (øloka 12, Chapter 95, âdi Parva). Pràcinvàn got a son named Manasyu. (Chapter 278, Agni Puràõa).

#<PRâCYA># A place of habitation of Puràõic fame. (øloka 58, Chapter 9, Bhãùma Parva).

#<PRADâTâ># Vi÷vadeva. (øloka 32, Chapter 91, Anu÷àsana Parva).

#<PRADäPAKA># A character in Pa¤catantra. (See under Pa¤catantça).

#<PRADHâNA># An ancient Rajarùi. A learned woman named Sulabhà was born in his family and king Janaka conducted scholarly discussions with her. (øloka 184, Chapter 320, øànti Parva).

#<PRADOúA># The grandson of Dhruva. Puùpàrõa, son of Dhruva, begot of his wife Prabhà three sons named Pradoùa, Ni÷ãtha and Vyuùña. (Bhàgavata, 4th Skandha).

#<PRADVEúä># Wife of Dãrghatamas. (See under Dãrghatamas).

#<PRADYOTA I># A Yakùa. He was a member of the court of Kubera. (øloka 15, Chapter 10, øànti Parva).

#<PRADYOTA II># The first king of the dynasty of Pradyota. He was the son of a king called øunaka. Pradyota is referred to as øunakaputra in Vàyu Puràõa. Kùemaka alias øunaka father of Pradyota was killed by Mlecchas (a barbarous tribe). To avenge the death of his father Pradyota under the advice of Nàrada decided to conduct a Mleccha Yaj¤a and for that purpose dug a Yaj¤akuõóa seventeen miles long and seventeen miles wide. The Yaj¤a started and in that Yajïa different kinds of Mlecchas were burnt to death. From then onwards Pradyumna got the name 'Mlecchahantà' (killer of Mlecchas). (Bhaviùya Puràõa).

#<PRADYUMNA>#
     1) %<General information.>% A son born to ørã Kçùõa of his wife Rukmiõã, Pradyumna was the rebirth of Kàmadeva. (For genealogy see under Kçùõa).
     2) %<Birth.>% It was at the time when Kàmadeva and Ratidevã were living together that Pàrvatã, daughter of Himavàn, started her penance to get øiva as her husband. It was a need of the devas to get a son of øiva to kill the fierce demon Tàrakàsura. The devas employed Kàmadeva to create feelings of love in the ascetic øiva and make him marry Pàrvatã. Taking instructions from Indra, Kàmadeva took aim at øiva with his bow and arrow. øiva was then in deep meditation and Kàmadeva broke his concentration and øiva got angry. He opened his third eye and burnt Kàmadeva to death.
     Griefstricken by the death of her husband Ratidevã performed penance near the Himàlayas to propitiate Mahàdevã. Mahàdevã appeared before her and consoled her thus: "Little girl, Kàmadeva would be reborn as the son of ørã Kçùõa of Rukmiõã. He would then be named Pradyumna. The devas have cursed øambara the leader of the asuras, during the battle between the demons and the demi-gods that he (øambara) would be killed by Pradyumna. So øambara is now searching for the infant which is a rebirth of Kàmadeva. So you abandon your present body and be born again as Màyàvatã to be the wife of øambara. Pradyumna, the reborn Kàmadeva, would kill øambara and accept you as his wife." Devã disappeared after saying this.
     Obeying the instructions of Mahàdevã, Rati abandoned her life and was born in the world of asuras. She grew up under the name Màyàvatã and became the wife of øambara.
     While ørã Kçùõa was living as the chief of Dvàrakà his first wife Rukmiõã was yearning for a child. Kçùõa was deeply moved by the grief of Rukmiõã and he flew on the back of Garuóa to Kailàsa to obtain a boon for the birth of a child for her. On the way he alighted in the à÷rama of Naranàràyaõas and after obtaining the blessings of the sages there, went to Kailàsa and bowed before øiva and explained to him the purpose of his visit. øiva blessed him and said that Kàmadeva who was burnt to death by the fire of his third eye would take birth again as the son of Rukmiõã. Kçùõa returned to Dvàrakà well-pleased. Rukmiõã became pregnant and gave birth to Pradyumna, a rebirth of Kàmadeva. The demon øambara knew of this birth and coming to Dvàrakà in an invisible form carried away the infant when it was seven days old.
     The demon threw the child into the ocean and a great fish swallowed it. The fishermen of the country of øambara caught this fish and following the custom prevalent there presented the king with the fish. øambara called his wife Màyàvatã and asked her to take the fish and get it cooked. When Màyàvatã cut open the fish for cooking she found to her surprise a beautiful child inside it. Even from the first sight of the child Màyàvatã had a great liking for it and so she took the child and brought it up as her own child.
     When Pradyumna grew into a youth all the charm and beauty of Kàmadeva were found in him. Màyàvatã was excited to find a resemblance in him of her lost husband Kàmadeva. One day the great sage Nàrada came that way and calling Màyàvatã to his side secretly revealed to her that Pradyumna was the incarnation of Kàmadeva and was thus her lost husband. From that day onwards Màyàvatã's affection for him changed into one of love. She taught him all the magic and witchcraft of øambara. When Pradyumna found that Màyàvatã's affection for him was gradually changing into one of passionate love he questioned her about it. Màyàvatã then told him everything that happened and Pradyumna decided to kill øambara and take Màyàvatã away.
     3) %<War with øambara.>% Pradyumna waited for an opportunity to kill øambara. One day Pradyumna went under the flagstaff of øambara which flew the royal flag of the king with an emblem of the figure of a lion embossed on it. He dropped it down by one stroke of his arrow. Hearing of this øambara ordered his sons to kill Pradyumna. The eleven sons of øambara, viz., Atisena, Citrasena, Viùvaksena, ørutasena, Suùeõa, Somasena, âkkàla, Vikala, Kumbhaketu, Sudaüùñra and Ke÷ã, attacked Pradyumna. The devas came in their vimànas and joined sides with Pradyumna. The army of the demons teased him with various kinds of weapons like javelins, arrows, spears and battle axes. But Pradyumna cut them all by his arrows and cut to pieces all the sons of øambara. Then øambara sent an army against him. They were also made to flee by the arrows of Pradyumna. Then øambara himself came on the scene. The fight became horrible. The continuous flow of arrows made it impossible for even Sun's rays to reach the earth. Then øambara started his magical war. But Pradyumna faced that also. øambara sent phantom lions; but Pradyumna made them immobile. øambara then in turn created storms, rains, wild animals, serpents and vultures. All of them were killed by Pradyumna. Then with a well-aimed arrow Pradyumna killed øambara. Then he rushed to Dvàrakà carrying Màyàvatã with him. The people of Dvàrakà were astounded to see them. Pradyumna went to ørã Kçùõa and Rukmiõã and told them the whole story. They were overjoyed to find them and blessed them.
     Aniruddha who married Uùà the daughter of Bàõa was the son of Pradyumna. (Chapters 103 to 108, 10th Skandha, Bhàgavata).
     4) %<Prabhàvatãpariõaya.>% Marriage with Prabhàvatã. (See under Prabhàvatã).
     5) %<Other details.>%
     (i) Pradyumna was born of a part of Sanatkumàra. (øloka 152, Chapter 67, âdi Parva).
     (ii) Pradyumna was one among those who came to Arjuna from Dvàrakà with dowry for his marriage with Subhadrà. (øloka 31, Chapter 220, âdi Parva).
     (iii) Pradyumna was present for the Ràjasåya Yaj¤a of Yudhiùñhira. (øloka 16, Chapter 34, Sabhà Parva).
     (iv) Pradyumna consoled and encouraged the Yàdava army which stood dumb-founded before the valorous exploits of King Sàlva. (Chapter 17, Vana Parva).
     (v) Pradyumna fainted during a fierce fight between himself and King Sàlva. (Chapter 17, øloka 22, Vana Parva).
     (vi) Pradyumna slew King Sàlva in the end. (Chapter 19, Vana Parva).
     (vii) Pradyumna means the merging of Bhåtajàla during Pralaya. (øloka 37, Chapter 340, øànti Parva).
     (viii) Pradyumna fell dead by the beatings of the Bhojas during the Mausala fight. (øloka 33, Chapter 3, Mausala Parva).
     (ix) After his death Pradyumna took the form of Sanatkumàra. (øloka 13, Chapter 5, Svargàrohaõa Parva).

#<PRâGAHI># A preceptor. He has expressed his views on Yaj¤as in the book Sàïkhyàyana Bràhmaõa. Pràgahi describes what should be done in case any of the Karmans is left out by mistake during a Yaj¤a. (Sàïkhyàyana Bràhmaõa).

#<PRAGHASâ I># A ràkùasã (demoness). She was one among the several leading demonesses who sat around Sãtà in Laïkà to coax her into accepting Ràvaõa as her husband. An ill-tempered woman, this demoness tried several methods to win Sãtà to the side of Ràvaõa. (Sarga 23, Sundara Kàõóa, Vàlmãki Ràmàyaõa).

#<PRAGHASâ II># A female follower of Subrahmaõya. (øloka 16, Chapter 46, øalya Parva)

#<PRAGHASA(S)># A tribe of ràkùasas (demons). (Chapter 285, Vana Parva).

#<PRAGHOúA># A son of ørã Kçùõa. (10th Skandha, Bhàgavata).

#<PRâGJYOTIúA># The palace of Narakàsura. Narakàsura was known as Bhaumàsura also. After the death of this asura Bhagadatta became King there. After Bhagadatta Vajradatta became ruler there. Pràgjyotiùa was an invincible fortress of the asuras. (Chapter 23, Verse 28, Sabhà Parva; Chapter 48, Udyoga Parva and Chapter 75, A÷vamedha Parva).

#<PRAHâSA I># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 16, Chapter 57, âdã Parva).

#<PRAHâSA II># A soldier of Subrahmaõya. (øloka 68, Chapter 45, øalya Parva).

#<PRAHASTA># A minister of Ràvaõa.
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà--Heti--Vidyutke÷a--Suke÷a--Sumàlã--Prahasta.
     The demon Sukesa got of his wife Devavatã three sons named Màlyavàn, Sumàlã and Màlã. Of these Sumàlã got of his wife Ketumatã ten sons named Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühràda, Prakvàta and Bhàsakarõa and four daughters named Vekà, Puùpotkañà, Kaikasi and Kumbhãnasã. Most of the sons were the ministers of Ràvaõa.
     2) %<Other details.>%
     (i) Prahasta was the chief minister of Ràvaõa. (Uttara Ràmàyaõa).
     (ii) In the Ràma-Ràvaõa battle Prahasta fought against Vibhãùaõa and was killed by the latter. (øloka 4, Chapter 286, Vana Parva).

#<PRAHETI I># A demon. Once Brahmà, the creator, became hungry and in his anger he produced some sounds which became Ràkùasas and Yakùas. When one said "Rakùàmahe" the ràkùasas (demons) came into being and when the other said 'Yakùàmahe' the Yakùas came into being. It was Praheti who became the father of the ràkùasas and Heti, the father of the Yakùas. Both of them became mighty and powerful like Madhu and Kaiñabha. Of these Praheti knew that only by virtuous life could one attain happiness in the next world and so remaining unmarried went to the valley of the Himàlayas and doing penance there attained mokùa. Heti when he came of age married Bhayà, sister of Kàla, and got a son named Vidyutke÷a. Vidyutke÷a married Sàlakañaïkà, daughter of Sandhyà. The ràkùasa race born of them lived in Pàtàla and Laïkà. In the Ràma-Ràvaõa battle all were killed.

#<PRAHETI II># A demon. This demon travels along with a Sårya named Aryaman during the month of Vai÷àkha (May). (12th Skandha, Bhàgavata).

#<PRAHLâDA I>#
     1) %<General information.>% Son of a ràkùasa King who saw Mahàviùõu by means of his devotion in the form of Narasiüha (man-lion). His father was Hiraõyaka÷ipu and mother Kayàdhå.
     2) %<Genealogy.>% Descending in order from Viùõu--Brahmà--Marãci--Ka÷yapa--Hiraõyaka÷ipu--Prahlàda.
     3) %<Birth.>% Ka÷yapaprajàpati got of his wife Diti two sons named Hiraõyàkùa and Hiraõyaka÷ipu and a daughter named Siühikà. Of these two, Hiraõyàkùa got boons from Brahmà and roamed about as a very valiant hero destroying everything on earth and finally pulling down the earth to the depths of the ocean. Mahàviùõu then incarnated as Varàha and after killing Hiraõyàkùa lifted the earth from the ocean and put it in its original position.
     Hiraõyaka÷ipu became very angry at Mahàviùõu for killing his brother and with a view to wreaking vengeance on him performed penance to propitiate Brahmà. When the emperor of the demons, Hiraõyaka÷ipu, thus went to the forests for performing penance the Devas attacked the land of the demons. A great fight ensued in which the devas were defeated. While fleeing away thus Indra took away Kayàdhå wife of Hiraõyaka÷ipu by force. Nàrada who heard the moanings of the poor woman under the clutches of Indra got her released from Indra's hold. For some time she stayed in the à÷rama of Nàrada worshipping him. Kayàdhå was pregnant then. Nàrada taught the child in Kayàdhå's womb lessons in Vedas, moral philosophy, duty and spiritual knowledge. When Hiraõyaka÷ipu returned after his penance Kayàdhå joined him and very soon gave birth to a son. That boy was Prahlàda.
     Hiraõyaka÷ipu begot of Kayàdhå five sons, Prahlàda, Saühlàda, Anuhlàda, øibi and Bàùkala. Prahlàda got three sons named Virocana, Kumbha and Nikumbha. The celebrated emperor Mahàbali was the son of Virocana. Bàõa was the son of Mahàbali. Uùà, daughter of Bàõa, was married to Aniruddha, son of Pradyumna and grandson of ørã Kçùõa. (Chapter 65, âdi Parva; Chapter 19, Agni Puràõa; Chapter 15, Aü÷a 1, Viùõu Puràõa and 7th Skandha, Bhàgavata).
     4) %<Boyhood and education.>% Hiraõyaka÷ipu decided to make Prahlàda an instrument to wreak vengeance on Mahàviùõu. Entrusting the education of his son to able preceptors he instructed that the boy should never mutter 'Nàràyaõàya namaþ' but should on the other hand mutter 'Hiraõyàya namaþ' only. Not only that, he wiped out the name of Nàràyaõa from the land altogether. Prahlàda stayed in the house of the preceptor and studied his lessons. One day Prahlàda went to see his father along with his preceptor. Hiraõyaka÷ipu was drunk then. Prahlàda went and prostrated before his father and Hiraõyaka÷ipu lifting the boy up from the ground asked him with affection to repeat to him all the good things he had learned so far and Prahlàda quickly repeated thus:--"I bow down to Mahàviùõu, the root cause of all things seen and unseen, the protector of this visible universe, who is without beginning, centre and end and who is without origin, growth and decay."
     The words of Prahlàda struck his father like a thunderbolt. With his lips trembling with anger Hiraõyaka÷ipu stared with his blood-red eyes at the preceptor. The frightened Guru again and again submitted that he had never taught him any of the kind the boy had repeated before his father. Then who must have taught him those things? the emperor enquired. Then Prahlàda said that all those things were put into his mind by Mahàviùõu himself. A hot discussion then took place between Prahlàda and his father and in the end Hiraõyaka÷ãpu ordered the preceptor to take away Prahlàda and make another earnest attempt to correct him and bring him round to the emperor's liking. Prahlàda stayed for another period with the Guru serving him with devotion and studying well. After a long time Prahlàda was again taken before his father and the latter as before asked him to repeat what he had studied so far. To the shocking disappointment of Hiraõyaka÷ipu Prahlàda again repeated verses in praise of Mahàviùõu. The emperor's rage knew no bounds and he ordered his men to kill his son. (Chapter 17, Aü÷a 1, Viùõu Puràõa).
     5) %<Torturing Prahlàda.>% On hearing the order of Hiraõyaka÷ipu many armed soldiers surrounded Prahlàda. Prahlàda addressed them thus: "Oh daityas, Mahàviùõu resides in your weapons, in you all and in me also. Since that is the real truth your weapons will not injure me." The daityas struck him hard with their weapons but Prahlàda did not feel pain at all.
     Hiraõyaka÷ipu then sent thousands of poisonous serpents led by great ones like Takùaka. When they started thrusting their venomous fangs into his body, Prahlàda stood cheerfully meditating on Mahàviùõu and he did not even feel the bitings. On the other hand the fangs of the serpents dropped out from their mouths and the gems on the heads of the big ones burst out and all the snakes felt sorry for their action.
     Hiraõyaka÷ipu then sent the aùñadiggajas (the eight elephants who bear the burden of this earth) to kill Prahlàda. The huge animals bigger than the biggest of mountains threw the boy to the ground and struck him with their long and pointed tusks. Prahlàda lay meditating on Mahàviùõu and the tusks that hit the body of Prahlàda were broken to bits. Prahlàda was then thrown into a pit of fire. But the wind-blown ferocious fire was not able to burn him and as he lay in the firepit meditating on Mahàviùõu he felt he was lying on a bed of lotuses.
     When things progressed so far the astonished priests of the palace advised the emperor to put a stop to torturing Prahlàda. Their consoling words alleviated his rage and he sent Prahlàda again to his Guru for another term of study. He stayed with his Guru and continued his studies. Whenever he got leisure he taught the other inmates of the à÷rama lessons in Viùõumàrga. Hiraõyaka÷ipu was informed of this and obeying orders from him the asuras gave poison to Prahlàda. That too was of no avail. The royal priests got angry and they created a devil as ferocious as the flames of fire. The devil with mighty thumpings on earth dashed towards Prahlàda and hit him on his breast with its spike. The spike broke into pieces and the devil turning back cursed the priests. Then the daityaràja took him to the top of a mountain twentyfour miles high and pushed him down from there. The boy fell down meditating on Mahàviùõu and the goddess of earth received him with extended hands and prevented a painful impact with the ground. The father became furious and sent øambaràsura to kill his son. øambara tried many magical attacks. Prahlàda without any ill-feeling towards øambara sat meditating on Mahàviùõu and then Viùõu sent his Sudar÷ana wheel against the demon and he was forced to retreat. Then by orders from Hiraõyaka÷ipu the wind god entered the body of Prahlàda. Prahlàda knew it and he sat meditating on Viùõu and the latter entering the body of Prahlàda drank the wind inside him. When Hiraõyaka÷ipu was defeated in all his attempts to kill Prahlàda he sent his son again to his Guru. Then the preceptor taught him everything that was needed for a king and also the science of justice written by øukràcàrya. When Prahlàda completed his education and the Guru felt the boy had become humble he took him back to Hiraõyaka÷ipu.
     Once again Hiraõyaka÷ipu entered into a discussion on god with his son and dissatisfied with his continued devotion to Viùõu decided again to kill his son. He was thrown into the ocean bound hand and foot. With every movement of Prahlàda the ocean became turbulent and water rose on all sides. There was a deluge on earth. Hiraõyaka÷ipu called the daityas to his side and said: "Oh daityas, bring all the mountains on earth and create a barrier round the ocean so that my wicked son cannot get outside the ocean. Fire does not kill this boy; he is not wounded by any of the weapons; wind, poison, devils, magic, falls from heights and even the diggajas could not kill him. So let him remain in water for thousands of years together and then he will die."
     The daityas and dànavas brought mountains and dropped them over Prahlàda lying inside the ocean. The mountains lay spread over thousands of miles. Lying thus in the ocean the pious boy prayed to Mahàviùõu and the latter appeared before him and granted him boons. Escaping from the ocean Prahlàda went to his father and prostrated before him. Hiraõyaka÷ipu was astounded to see him alive and taking him in his arms embraced him and with tears rolling down his cheeks for having tortured him so far asked him "My son, you are still alive, are you not?" After that he started treating him as his son. (Chapter 20, Aü÷a 1, Viùõu Puràõa).
     6) %<The incarnation of Narasiüha.>% But as days went by Hiraõyaka÷ipu got wild again. He could not bear his son's increasing devotion to Viùõu. He hated to hear Prahlàda's chantings of Viùõu's name and so one dar while Prahlàda was repeating his chantings of Viùõu's name Hiraõyaka÷ipu {??}umped up from his seat with sword in his hand and asked Prahlàda where his Viùõu was. Prahlàda very calmly replied that Viùõu was present everywhere even in stones, trees or the pillars of the palace. Hiraõyaka÷ipu in uncontrollable rage struck the nearest pillar with his sword. Then to the shocking surprise of Hiraõyaka÷ipu Mahàviùõu in the form of a fierce man-lion (Narasiüha) jumped out from the pillar. The figure was terrifying to look at. It had fiery eyes, a dagger-like tongue with blood oozing from it, shaggy neck with trembling eyebrows, two teeth one on each side curved like the crescent moon, a black face inside a cave-like heap of manes, hairs strong and pointed like diamond needles, nails white and cup-like and a body as bright and brilliant as a thousand crores of suns. Only Prahlàda could stand before the figure and look at it.
     The man-lion jumped on the body of Hiraõyaka÷ipu and tearing open the belly of Hiraõyaka÷ipu took the bloody intestines out and wearing it round its neck performed a naked dance. Everything happened in no time and the Narasiüha changing into the form of Mahàviùõu blessed Prahlàda and then disappeared. (7th Skandha, Bhàgavata).
     7) %<Prahlàda and Naranàràyaõas.>% When Hiraõyaka÷ipu was killed Prahlàda was crowned as emperor of the demons in Pàtàla. At that time, once Cyavana the best of the Bhçgus, went to Nàgakule÷varatãrtha to bathe in the Narmadà. He saw Mahàdeva there. When he entered the waters of the river a serpent Kekaralohita by name bit him and took him to Pàtàla. Cyavana meditated on Viùõu when he was bitten by the serpent and so he was not affected by the poison of the serpent. He therefore, roamed about in Pàtàla accepting the hospitality of the serpent maidens. Travelling thus he reached the land of the dànavas. He was worshipped by the daityas there and Prahlàda finding an ascetic of great saintliness honoured and worshipped by his people received him with respect and worshipped him and enquired about him. Cyavana said: "I came today to see Nàgakule÷vara and bathe in the Narmadà river. But as soon as I entered the river I was caught by a serpent and was brought to Pàtàla. I was thus able to see you." Hearing the words of Cyavana the lord of the daityas said: "Oh, Bhagavan, which are all the sacred tãrthas of the earth, which are in the heavens and which all in Pàtàla? Please do enlighten us." Cyavana replied; "Mighty king, Naimiùa is the best of all tãrthas on earth, Puùkara in the heavens and Cakratãrtha in Pàtàla."
     The daitya emperor turned to the dànavas and said "Make all preparations immediately. We must go to earth to bathe in the holy tãrtha, Naimiùa. We can then see Puõóarãkàkùa (lotus-eyed) Viùõu sitting there as Pãtàmbara (robed in yellow)." Hearing this dànavas with heavy equipments started from Pàtàla with their king to the earth.
     All the mighty dànavas reached the forest of Naimiùa and after bathing in the holy pond there went for hunting. During their wanderings they found the river Sarasvatã, flowing with crystal-like water. On the shore of the same they saw a pine tree covered with arrows. The arrows were sticking to it one above another. The arrows looked like serpents and the gruesome sight roused Prahlàda's anger. Near that tree sat two ascetics wearing the hide of Kçùõa deer and matted hair on thei heads. By their side were two divine bows, øàrïga and Ajagava with two never-empty quivers. Prahlàda mistook them for two fake sannyàsins and therefore questioned them thus: "Why are you thus falsely trading on virtuousness? What connection is there between matted hair and penance and weapons of such supreme quality?" Then one of the çùis, Nararùi, said "King of daityas, why do you think like that? If one is powerful whatever one does will be right." Prahlàda jeered and said "When I, who have fixed limits for virtue and righteousness, am here what power can you wield?" Nara replied "Oh king, our ability is really supreme. There is nobody in the three worlds to conquer us in a fight." Prahlàda got furious on hearing the boasting of the çùi and took a vow thus immediately: "I will fight and win against Naranàràyaõas." Then the great Prahlàda keeping aside his army in the forest took his bow and made a thundering noise with it.
     At once Nara took his Ajagava bow and showered arrows on Prahlàda with it. But Prahlàda broke them all with his gold-plated matchless arrows. Nara got angry when he found all his arrows broken to pieces so easily by Prahlàda and he sent different kinds of arrows in quick succession. But the daitya king replied with astonishing rapidity. For one arrow of Nara the daitya sent two and the fight became grim. Nara covered the whole world above with arrows and the daitya emperor smashed them all to pieces by his gold-plated ones.
     The fight then turned to one with divine weapons. The asura chief took the divine Brahmàstra and then Nara took the fierce Nàràyaõàstra. They met in the air and fell down powerless. When his Brahmàstra got fused Prahlàda got wild with anger and taking a mace jumped out of his chariot and rushed at Nara. When Nàràyaõa saw the daitya chief rushing towards Nara with his mace he asked Nara to step aside and faced the demon himself. Prahlàda then attacked Nàràyaõa and hit him with the mace. But the mace broke into a hundred pieces and Prahlàda was forced to use other weapons. The fight became ghastly and even devas assembled above to witness the fight. When Prahlàda found it was getting more and more difficult for him to defeat the Naranàràyaõas he prayed to Mahàviùõu for help. Viùõu appeared before him and when Prahlàda asked him the reason why he could not defeat Naranàràyaõas, Viùõu replied that they were the sons of Dharmadeva who were invincible by weapons. They could be won over only by devotion.
     Hearing that Prahlàda returned to Pàtàla and entrusting the administration of his kingdom to his cousin Andhaka, son of Hiraõyàkùa, Prahlàda returned to Badarikà÷rama and erecting an à÷rama there started a penance to propitiate Naranàràyaõas. When Naranàràyaõas appeared before him Prahlàda requested to be pardoned for fighting against them. They pardoned him and blessed him and Prahlàda returned to Pàtàla. Even after his return Prahlàda did not take back the administration from Andhaka. He constructed an à÷rama away from the palace and lived there performing penance. He spent many years there as an advisor to the asura Kings. (Chapters 7 and 8, Vàmana Puràõa).
     8) %<Blessings of øukra.>% Andhaka, son of Hiraõyàkùa, ruled over the empire only for a short time. At that time there was a fight between the asuras and the devas in which the asuras were defeated. After a truce with the devas Bali, son of Virocana, and grandson of Prahlàda was crowned the emperor of the asuras. Prahlàda then went to the mountain Gandhamàdana and started doing penance to increase his personal power. Bali ruled as an antagonist of the devas and so very soon a grisly battle ensued between the devas and the asuras and Mahàviùõu defeated them. They fled from their land and took refuge under their preceptor øukràcàrya. øukra then told them thus: "You remain here without fear. I shall protect you by my power of mantra and medicines. I shall devote my cogent brilliance to your advantage. It is enough if you remain here with full confidence in me."
     The devas understood all these plans of the daityas through spies and they met in conference to consider their future plans. They knew that øukràcàrya was very powerful and if the daityas attacked them with the help of øukràcàrya the defeat of the devas was sure. They feared that they might even be compelled to flee from Svargaloka. How could the daityas under the shield of the mighty Sukra be destroyed? That was the worrrying thought of the devas.
     They were thus worrying about this when øukràcàrya went to do penance for attaining more power. The daityas awaited the return of their àcàrya. In the meantime they sent Prahlàda who was, though a daitya, a friend of the devas to talk peace terms with the devas. The mission was successful and the devas agreed to a no-war treaty. Prahlàda returned triumphant.
     øukra did severe penance to propitiate øiva and øiva appeared before øukràcàrya and when he knew that the purpose of øukra was to defeat the devas he was a bit embarrassed. So he told him thus: "Oh sage øukra, you take a vow and do penance with your head downwards over smoky incense for a thousand years. You will then attain power and happiness as you desire." In fact øiva thought øukra might not be able to complete the penance and so not succeed in his plan of destroying the devas. But øukra started the penance in right earnest.
     The devas were frightened when they knew the deceit of the daityas and the strategy of their preceptor. They decided to go to war with the daityas immediately. The daityas were in a fix. They knew that if they fought without the help of their guru defeat to them was sure. So they ran to the mother of øukra and sought her help. The devas rebelled against øukra's mother and she invoked the goddess of sleep and put all the devas into deep slumber. Mahàviùõu stealthily carried away Indra lying asleep. Indra persuaded Mahàviùõu. to kill øukra's mother and he cut off the head of øukra's mother by the divine discus, Sudar÷ana.
     Bhçgumaharùi, father of øukra, was angry at that arrogant and cruel deed of Mahàviùõu and cursed him saying that he would be born on earth several times as man. After that he brought to life by sprinkling water his wife lying dead with her head severed from her body. Knowing well the havoc that would be created when øukra came back after his penance Indra sent his daughter Jayantã to destroy the penance of øukra. She went in the guise of a demon girl to serve øukràcàrya. In the meantime at the request of Indra Bçhaspati took the form of øukràcàrya and presented himself before the daityas. The daityas believed him to be their real guru øukra and were pleased.
     Ten years went by and one day øukràcàrya remembering the old events left Jayantã and went to his court in the demon land. Bçhaspati had by that time returned to devaloka fully satisfied with his mission. The devas not knowing that øukra had returned started for a war with the daityas. øukra when he came back went wild when he knew that his people had been worshipping Bçhaspati for ten years. The angered preceptor was not to be pacified by any amount of arguments and so they sent Prahlàda to øukràcàrya and Prahlàda pleaded for controlling his anger and øukra did so.
     øukra then saw with his divine vision the maneuverings in mind of the devas and was convinced that a war with the devas at that juncture would be an utter failure. So he advised the daityas to desist from war and assured them that during the period of Sàvarõi Manu to come, emperor Bali would become all-powerful and he would then fight and win the devas. Prahlàda returned and told the asuras the message of øukràcàrya. But the daityas were not satisfied and compelled Prahlàda to go to war with the devas. At last Prahlàda was forced to agree and a fierce devàsura battle ensued. Prahlàda met Indra in a single combat and it prolonged for a hundred years. In the end Prahlàda won. Indra prayed to the goddess and fearing that she might destroy the demon world, Prahlàda also prayed to her. The devã was pleased with both of them and she pacified them both and each went back to his own place. (4th Skandha, Devã Bhàgavata).
     9) %<Other details.>%
     (i) Once there was a fight between Prahlàda and Kàla. (Bhaviùya Parva, Chapter 59).
     (ii) Bali who was trampled down to Pàtàla built a Viùõu temple and worshipped Viùõu following the advice of Prahlàda. (See under Bali).
     (iii) Once Prahlàda taught Indra the rules of good conduct. (øloka 28, Chapter 124 øànti Parva).
     (iv) Once U÷anas sang in honour of Prahlàda. (øloka 50, Chapter 139, øànti Parva).
     (v) Once Prahlàda learnt the importance of âjagaravçtti from a sage. (Chapter 179, øànti Parva).
     (vi) During the reign of emperor Pçthu when the goddess of earth (Bhåmidevã) was milked, the asuras used Prahlàda as the calf to milk madya (wine) from her. (4th Skandha, Bhàgavata).
     (vii) Prahlàda sits in the court of Varuõa and worships him. (øloka 12, Chapter 9, Sabhà Parva).
     (viii) Prahlàda once went to the court of Brahmà to worship him. (øloka 19, Chapter 11, Sabhà Parva).
     (ix) Prahlàda acted as mediator in the controversy between Virocana and Sudhanvà. (See under Sudhanvà). (For knowing more details about Prahlàda please see under Virocana and Bali.)

#<PRAHLâDA II># A Kùatriya King born of the family of Bàlhãka. This King belonged to the line of kings under the demon king øalabha. (øloka 30, Chapter 67, âdi Parva).

#<PRAHLâDA III># A serpent. This serpent sits in the court of Varuõa and worships him. (øloka 10, Chapter 9, Bhãùma Parva).

#<PRAHLâDA IV># A place of human habitation of Puràõic fame. (øloka 46, Chapter 9, Bhãùma Parva).

@<[Page 599a]>@

#<PRAHUTA># A great yaj¤a.
     Manusmçti states that respecting each of the following five is considered as a yaj¤a in itself:--A devatà, a guest, servants, parents and the self. Of these the first is called âhuta, second, huta, third, prahuta, fourth bràhmyahuta and fifth, prà÷ita (ølokas 72. 73, Chapter 3, Manusmçti).

#<PRAJâGARâ># A celestial lady. Once when Arjuna went to the court of Indra this celestial maiden gave performance in dance at the request of Indra. (øloka 30, Chapter 43, Vana Parva).

#<PRAJâGARAPARVA># A sub-division of Udyoga Parva of Mahàbhàrata. This comprises chapters 33 to 40 of Udyoga Parva.

#<PRAJAðGHA># A ràkùasa (demon) of the party of Ràvaõa. This demon was killed by Aïgada. (Sarga 76, Yuddha Kàõóa, Vàlmãki Ràmàyaõa).

#<PRAJâPATI(S)># Creators of the world. With a view to making creation easy Brahmà at first created twentyone Prajàpatis (creators). They are Brahmà, Rudra, Manu, Dakùa, Bhçgu, Dharma, Tapa, Yama Marãci, Aïgiras, Atri, Pulastya, Pulaha, Kratu, Vasiùñha, Parameùñhã, Sårya, Candra, Kardama, Krodha and Vikrãta. (Chapter 384, øànti Parva).

#<PRAJâPATIVEDä># This is a holy place situated in the middle of four sacred places in Kurukùetra named Tarantuka, Arantuka. Para÷uràmakuõóa and Macakruka. This place is called the Uttara (north) vedã of Prajàpati also. Besides this, four other places, Pratiùñhànapurã (with Prayàga), Kambala, A÷vatara and Bhogavatã are called Prajàpativedãs. The aforesaid five sacred Places are called Brahmavedã also. (Chapter 53, øalya Parva; Chapter 85, Vana Parva).

#<PRâJâPATYA># A kind of marriage.
     "sahobhau caratàü dharmamiti vàcànubhàùya ca / kanyàpradànamabhyarcya pràjàpatyo vidhiþ smçtaþ //" (Sloka 30, Chapter 3, Manusmçti).
     Giving in marriage to a brahmacàrã one's daughter after inviting him to his house and worshipping him is called Pràjàpatya.

#<PRAKâLA># A serpent born of the family of Vàsuki. This serpent was burnt to death at the Sarpasatra of Janamejaya. (Chapter 57, âdi Parva).

#<PRAKâøA># A brahmin born of the family of Bhçgu. He was the son of Tamas who belonged to the race of Gçtsamada. (øloka 63, Chapter 30, Anu÷àsana Parva).

#<PRâKKOSALA># The place east of Kosala. Sahadeva conquered this place situated in Dakùiõabhàrata (øloka 13, Chapter 31, Sabhà Parva).

#<PRâKèTA># A Yakùa. He became very rich within twelve days. (øloka 19, Chapter 134, Vana Parva).

#<PRAKèTI; PURUúA># Prakçti (matter) and Puruùa (spirit) are two basic factors essential for production of the Prapa¤ca (the visible world which is the scene of manifold action) as man and woman are for the production of progeny. From Puruùa (male), Prakçti (female) originated and then they together created the Prapa¤ca. The Vedas and Puràõas make statements everywhere regarding Prakçti and Puruùa and three of the most important ones are given below:
     1) 'Pra' means 'principal' and 'Kçti' means 'creation'. Therefore the word is meant to convey the meaning 'one that is the principal factor for creation', 'Pra' means 'sàttvic', 'Kç' means 'ràjasic' and 'ta' means 'tàmasic' and the word 'Prakçti' thus conveys the power of the three guõas'. 'Pra' means 'before' and 'Kçti' means creation and so Prakçti means that which existed before creation.
     Before creation Prakçti lay merged with the Supreme Spirit without separate existence. But when the desire for creation was aroused, this Supreme Spirit divided itself into Prakçti and Puruùa. Then the right half becomes 'Puruùa' and the left half 'Prakçti' Even though they are thus two yogãndras (kings among sages) they see themselves as merged with the eternal One like fire and heat and assert the truth Sarvaü Brahmamayam (everything is Brahman, the Supreme Spirit). It was this basic Prakçti that took forms as the five goddesses, Durgà, Lakùmã, Sarasvatã, Sàvitrã and Ràdhà. (9th Skandha, Devã Bhàgavata).
     2) Puruùa is the vital sentient Truth that sets in action the entire Prapa¤ca. This Puruùa is Supreme among the Supreme, beyond human comprehension, without form, colour, name, without origin, growth, change or end, residing in himself and that which can only be imagined to exist. This puruùa has got two different forms, the visible and the invisible and also a third imaginary one, time. The sages call Puruùa the Såkùmaprakçti (The subtle all-pervading spirit, the supreme soul). This Såkùmaprakçti which cannot be measured by any unit of measure, is not attached to anyhing, is imperishable, is without decrepitude, is immovable and is without the senses of sound, touch smell or form. This Prakçti endowed with the three guõas, without beginning or end is eternal, is the root cause of this Prapa¤ca. This Prakçti pervaded over Prapa¤ca from the beginning of the great Deluge to the beginning of creation. Brahmaj¤ànins who were great seers and who knew the truth of the Vedas speak about Prakçti thus: "There was no night or day then, neither the earth nor the sky, neither light nor darkness. There was nothing but this. There was only one Brahman merged in which were Prakçti and Purusa, a brahman which could not be understood by any of the five senses nor by intelligence. It was from the supreme being of Viùõu that the two forms Prakçti and Puruùa originated. These two were separated from Viùõu at the time of the great deluge and again joined together at the time of creation. The form of Viùõu from which these occurred was termed Time. During the last great deluge this visible Prapa¤ca merged with it and so, this deluge was called Pràkçtapralaya. Time is eternal, having no end and so the process of Sçùñi, Sthiti and Saühàra (creation, existence and destruction) continued without any interruption.
     After that, during Pralaya (deluge), Prakçti and Puruùa stand apart due to equality of the guõas, Sattva, Rajas and Tamas in Prakçti. Viùõu in the form of Time starts the work to join them both together. Then when the time of creation came Viùõu, the Supreme Being, the supreme soul, the god of all living beings, omnipresent and omnipotent by his will entered the emotionless Puruùa and emotional Prakçti and created sensations in them. Smell is the sense which creates sensation in one by its nearness to it. Just like that Viùõu by his very presence near them created disturbances in them. It is Viùõu, the best of Puruùas, who acts as Prakçti which can disturb and which can be disturbed, which exists in states of contraction and expansion. It is Viùõu, the god of the gods, who exists in forms of Såkùma and Sthåla, and as the great tattva and as the devas like Brahmà.
     The Mahattattva originated from Prakçti, which was existing as emotionless due to the equalisation of the three guõas, when at the time of creation Viùõu, Truth in the form of Kùetraj¤a (knower), merged with Prakçti. The Mahattattva in its three forms, Sattva, Rajas and Tamas lay enveloped by Prakçti just as a seed is covered by its husk. From this Mahattattva originated the three egos, Vaikàrika, Taijasa and Tàmasa, the cause of the Pa¤cabhåtas. Because that ego contained the three guõas it became the cause of the origin of the bhåtas (elements) and indriyas (senses). Ego pervaded the Mahattattva just as the Mahattattva pervaded (Aü÷a 1, Chapter 2, Viùõu Puràõa).
     3) In the beginning during the Deluge the world was all water. Then øiva tore open his thigh and dropped a drop of blood in the waters. It became a huge egg. He broke it and from it came out Puruùa and from Puruùa he made Prakçti for the creation of the Prapa¤ca. These two, Prakçti and Puruùa, created the Prajàpatis and they in turn created the prajàs. Puruùa seeing the vast creation going on due to him became arrogant and øiva chopped off his head. øiva became repentant of his hasty deed later. To atone for his sin he took the skull in his hand and vowed that he would ever carry a skull in his hand and that he would live in cremation grounds. The two halves of the great egg became àkà÷a and bhåmi (earth and sky). (Taraïga 2, Kathàpãñhalambaka, Kathàsaritsàgara).

#<RALAMBA I># A notorious dànava born to Ka÷yapaprajàpati of his wife Danu. (øloka 29, Chapter 65, âdi Parva).

#<PRALAMBA II># An asura (demon). He attacked ørã Kçùõa and Balaràma and was killed by Balaràma. (10th Skandha, Bhàgavata).

#<PRALAYA># (Destruction). Pralaya is of four kinds. The first is nityapralaya. This is the destruction going on daily for all animate and inanimate objects born on earth. The second is Bràhmapralaya or naimittikapralaya. The third is Pràkçtapralaya. This is the great deluge made by prakçti (nature) at the end of a thousand Caturyugas (four yugas). The fourth is àtyantikapralaya. This is the union of the soul with the Supreme Being due to J¤àna. Of the above the Bràhmapralaya, or naimittikapralaya happens at the end of a Kalpa or a day of Brahmà or a thousand yugas. The nature of this pralaya is as follows: At the end of a thousand yugas the world will look famished. Then there will be excessive drought for a hundred years together and everything in this world would be destroyed then. Then Mahàviùõu, lord of everything in this universe, would present himself in the seven big rays of the Sun and drink to emptiness all the waters of all the three worlds, earth, ocean and pàtàla. Then by the divine power of Mahàviùõu the seven rays of the Sun which had grown fat by drinking this water would become seven separate Suns. These Suns would burn all the three worlds including Pàtàla. Then the earth would look like the back of a tortoise (Kårmapçùñha) At that time Rudra, equal in brilliance to Kàlàgni, would from beneath burn the pàtàla sending breaths from âdi÷esa. After pàtàla Kàlàgnirudra would burn the earth and then the heavens. Because of this all the worlds would look like globes of fire. Then the inhabitants of these worlds would go to Maharloka unable to bear the heat and from there to Janaloka. Thus Viùõu in the form of Rudra would destroy everything.
     Then from the face of Viùõu would originate clouds and lightning in different forms. Those clouds would rain incessantly for a hundred years and destroy the fire prevailing everywhere. When the rains become unbearable Vàyu would encroach upon the seats of the Saptarùis in the ocean and by the breath of Viùõu destroy all the clouds. At that time Viùõu, lord of all, would lie on the back of âdi÷eùa in that one big ocean drinking vàyu (air). Viùõu will lie thus for a period of a Kalpa in yogic slumber meditating on Vàsudeva taking the name Madhusådana and form of Brahmà praised by the siddhamunis inside the ocean. After that he would take the form of Brahmà and start creation.
     In Pràkçtapralaya this whole universe would lie in extinction for a period of two paràrddhas. One paràrddha is 100000000000000000 years (one followed by seventeen zeroes) and so the period of a pràkçtapralaya is double the above number of years. The world would then come into the grip of a great drought; fire would break out and burn away everything in this world from Mahattattva to Vi÷eùa. Then prompted by the desire of Viùõu, pratisa¤caraõa (back into nature) would occur. Then Jala (water) would absorb the guõas of bhåmi like gandha (smell) and when the qualities of the earth are thus absorbed the earth would merge with pralaya. Jala is rasàtmaka. Agni will absorb the rasa of Jala and Jala would be kindled. The guõa of Agni is form and is in the form of Sun. Vàyu would absorb it and Agni would be destroyed. Vàyu would then become powerful and shake the world. The quality of Vàyu is touch and the ether would absorb that guõa of Vàyu and Vàyu would be destroyed. The quality of ether is sound and it would be absorbed by the elements. If the elements are absorbed one by one the earth would merge into water (Jala) and Jala in Agni, and Agni in Vàyu and Vàyu in ether and ether in Ahaïkàra (ego). Ahaïkàra would merge in Mahattattva. This Mahattattva would be absorbed by Prakçti. Prakçti has got two forms:-Vyakta and Avyakta (Manifest and Un-manifest). The Vyakta would merge with Avyakta. Puruùa is single, pure and without decay. But he is also part of Paramàtmà (the Supreme Being). So Prakçti and Puruùa would both merge into the Supreme Being. There are no distinctions, fabrications in Paramàtmà, the lord of all. It is only an existence. It is such a Paramàtmà that should be known and which itself is knowledge. The Paramàtmà is beyond the âtmà (soul). It is in such an indescribable Paramàtmà that all are dissolved during a Pràkçtapralaya. (Chapter 368, Agni Puràõa).

#<PRAMADA># A son of Vasiùñha. He was one of the Saptarùis of Uttama Manvantara. (6th Skandha, Bhàgavata).

#<PRAMADVARâ># Wife of Ruru.
     1) %<Birth.>% Pramadvarà was the daughter of the nymph Menakà born of the Gandharva Vi÷vàvasu. As soon as the child was born, Menakà threw the child into the forest and left for Devaloka. Sthålake÷a, a sage who was engaged in penance in that forest in a hermitage heard the cry of a child and came out of his à÷rama. On seeing a new-born child lying unclaimed and uncared for, he took the child to his à÷rama and named her Pramadvarà and brought her up. She grew into a charming maiden and one day Prince Ruru coming that way while hunting saw her and fell in love with her. The sage was pleased to give her in marriage to the King and so fixed the date of marriage.
     The day previous to her marriage she trampled over a poisonous snake while walking in the forest with her companions and immediately she fell dead by the bite of the serpent. Ruru's grief was uncontrollable. He wept bitterly crying aloud "If I have from my very birth with great devotion taken vows, let Pramadvarà rise up alive." Then a devadåta (messenger from god) appeared before him and said that all his wails were of no avail since it was only in the order of things that one whose àyus (period of life on earth) was over should die. Ruru then enquired of him a way of escape from this inevitable calamity and then the devadåta said that if Ruru was prepared to surrender half of his àyus in favour of Pramadvarà she would come back to life. Ruru agreed and they went to Dharmaràja (god of Death) and told him of his wish. Dharmaràja brought back Pramadvarà to life and she stood before Ruru as if just woken up from sleep. Their marriage was duly conducted. (Chapters 8 and 9, âdi Parva).

#<PRAMAGANDA># The King of Kãkañas mentioned in ègveda. (Såkta 14, Anuvàka 53, Maõóala 3, ègveda).

#<PRAMâöAKOòI># A sacred place on the banks of the river Gaïgà. There is a great banyan tree named Pramàõakoñi at this place. It was at this spot of the river that Duryodhana poisoned Bhãmasena and threw him into the river, bound hand and foot. The Pàõóavas who went for their exile in the forests spent their first night at this spot. (øloka 41, Chapter 1, Vana Parva).

#<PRAMANDHU># A Yakùa who was the custodian of the wealth of Hari÷candra. Vi÷vàmitra removed the bad smell of the body of this yakùa by pouring holy water over his body. (Chapter 2, Skanda Puràõa).

#<PRAMATAKA># A sage. He was one of the members of the Sarpasatra of Janamejaya. (øloka 7, Chapter 53, âdi Parva).

#<PRAMâTHA I># A son of Dhçtaràùñra. (øloka 13, Chapter 116, âdi Parva).

#<PRAMâTHA II># One of the two pàrùadas given to Subrahmaõya by Yamaràja. The other one was named Unmàtha. (øloka 30, Chapter 45, øalya Parva).

#<PRAMâTHA III># A ràkùasa (demon). This ràkùasa was a minister of demons Khara and Dåùaõa. (Sarga 23, Araõyakàõóa, Vàlmãki Ràmàyana).

#<PRAMATHAGAöA># øãva's attendants. They were well-versed in Dharmàdharmas (What is virtuous and what is not). (Chapter 131, Anu÷àsana Parva).

#<PRAMâTHä I># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãmasena in the great battle. (Chapter 157, Droõa Parva).

#<PRAMâTHä II># Brother of Dåùaõa who was an associate of Ràvaõa. When Ràma and Lakùmaõa were in exile in the forests they had to fight Kharadåùaõatri÷irases. Then the captains of their army, Mahàkapàla, Sthålàkùa and Pramàthã attacked Ràma-Lakùmaõas. Pramàthã attacked Lakùmaõa and then Nãla an army-chief of the monkeys killed Pramàthã. (Sarga 26, Vàlmãki Ràmàyaõa and øloka 22, Chapter 287, Vana Parva).

#<PRAMâTHä III># A ràkùasa who was a friend of Ghañotkaca. In the Kurukùetra battle Duryodhana killed this Pramàthã. (øloka 20, Chapter 91, Bhãùma Parva).

#<PRAMâTHINä># A celestial woman. This woman gave a dance performance during the Janmotsava of Arjuna. (øloka 21, Chapter 122, âdi Parva).

#<PRAMATI I (PRAMITI)>#
     1) %<General information.>% Great Sage Bhçgu, got of his wife Pulomà Cyavana and Cyavana got of his wife Sukanyà, Pramati. This sage Pramati married the beautiful Pratàpã and their son was Ruru.
     2) %<Other details.>%
     (i) Pramiti visited Bhãùma while he was lying on his bed of arrows. (øloka 5, Chapter 26, Anu÷àsana Parva).
     (ii) Pramiti is described as the son of Vàgindra born in the family of Gçtsamada son of Vãtahavya. (øloka 58, Chapter 30, Anu÷àsana Parva). For details see under Ruru).

#<PRAMATI II># Son of a brahmin named øåra of Prayàga. During the fag end of Kçtayuga the brahmins made Pramati their army-chief and defeated the Kùatriyas. (Viùõudharmottara Puràõa).

#<PRAMATI III># One of the four ministers of Vibhãùaõa. (Yuddha Kàõóa, Chapter 27. Verse 7, Vàlmãki Ràmàyaõa).

#<PRAMäLâ># Chief of the Strãràjya (country of women) in the Himàlayas. The Pàõóavas conducted an a÷vamedhayàga after the great battle. It was Arjuna who followed the sacrificial horse. Roaming about without anybody daring to tie it the horse reached Strãràjya and Pramãlà tied the horse. Arjuna challenged her and in the fight that ensued Pramãlà defeated Arjuna. At that time there was a voice from heaven which said "Arjuna, you will never be able to take back the horse after defeating Pramãlà. So if you want to save the sacrificial horse, enter into a truce with her and make her your wife." Arjuna took the advice and saved the horse after marrying Pramãlà. (Jaiminãya, A÷vamedha Parva, 21--22).

#<PRAMLOCâ># A nymph who enticed the sage Kaõóu. (See under Kaõóu).

#<PRAMODA I># A serpent born of the family of Airàvata. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 11, Chapter 57, âdi Parva).

#<PRAMODA II># A soldier of Subrahmaõya. (øloka 65, Chapter 45, øalya Parva).

#<PRAMODA III># One of the Mànasaputras (Spiritual sons) of Brahmà. Pramoda was born from the neck of Brahmà. (Matsya Puràõa).

#<PRAMOHINä># A Gandharva maiden. Pramohinã and four Gandharva maidens were absolved from their curses by a drop of water from the river Narmadà. The story recounted to Yudhiùñhira by Nàrada is as follows: Five Gandharva maidens Pramohinã, Su÷ãlà, Susvarà, Candrikà and Sutàrà were friends. Pramohinã was the daughter of øukasaïgãti, Su÷ãlà that of Su÷ãla, Susvarà of Svaravedã, Candrikà that of Candraka and Sutàrà of Suprabha. On a day in spring all the five went about collecting flowers in a forest. As they went on walking they reached the pond named Acchoda. They bathed in that pond and after that made an idol of Ambikà with clay and adorned it with golden ornaments. Putting marks on it with Kumkum (Saffron) and Candana (Sandalwood-paste) they danced around the idol with devotional songs. As they were doing so, the eldest son of sage Vedanidhi came to bathe in the Acchoda pond. He was very charming to look at with eyes like lotus, broad chest and round and brawny hands. He looked like another Kàmadeva (Cupid). He was wearing a deer-hide and around his waist was a yellow waist-band of Mu¤ja grass. The five girls were attracted by the ascetic youth and stopping their dancing they at first thought of making him their guest. The more the girls looked at him the more they saw a resemblance of Kàmadeva in him and they decided to make him their husband. The girls started to approach him with amorous looks and perplexed by this move, the ascetic youth fled away from the place. The girls searched for him everywhere and he was not to be found. They found an emptiness on all sides. They thought that perhaps he might be a magician. They felt themselves in the plight similar to that of the gopãs who searched for the missing Kçùõa. Somehow taking courage they reached their homes and fell down before their mothers. The mothers asked them why they were so late and they replied they knew not the passage of time speaking with the Kinnarãs who arrived there. Their bodies were hot and the mothers thought that it might be due to their brisk walking for such a long distance.
     Telling a lie like that to hide their secret, they lay on the ground thinking about him and him alone. They did not make the Kelãmayåra (peacock kept for pleasure) dance, did not teach the parrot in the cage, did not pet the mongoose nor did they converse with their pet øàrikà. The night seemed to them like a yuga and as soon as it was morning they ran up to the Acchoda pond. The brahmin boy came there that morning also for bathing. The five girls encircled him and requested him to marry them. He made several excuses and tried to get away from them. Then Pramohinã breaking the circle went and caught hold of him by his legs, Su÷ãlà and Susvarà caught hold of his hands, Sutàrà embraced him and Candrikà kissed him on his cheeks. At last in despair the brahmin boy cursed them and turned them into devils. The girls were not to be subdued like that. They also cursed him in return and made him also a devil. All the devils formed like that by curses and countercurses lived in the same place in the forest. After a long time one day the sage Loma÷a came that way by chance and the burning effulgence of Loma÷a due to his severe penance made him unapproachable to the devils and they stood at a great distance from him. But the brahmin devil by the strength of his penance in his previous life knew Loma÷a and falling before him in prostration told him everything that had happened. Loma÷a was greatly moved by his story and he took them to the banks of the river Narmadà. At that time a wind blew and drops of water from the river, changed them into their original forms and they stood praising Narmadà. Then following the advice of Loma÷a the brahmin boy married the five girls and lived on the shores of Narmadà bathing in it, drinking its water and worshipping it. They lived there for long happily and then attained Viùõuloka. (Chapter 22, Padma Puràõa)

#<PRAMèTA># One of the ways of earning wealth. There are five ways according to Manusmçti.
     "çtàmçtàbhyàü jãvettu mçtena pramçtena và / satyànçtàbhyàmapi và na ÷vavçtyà kadàcana. //" øloka 4, Chapter 4, Manusmçti).
     ètam, Amçtam, Mçtam, Pramçtam and Satyànçtam are the five ways.
     Each has been described thus:
     "çtamu¤cha÷ilaü j¤eyam amçtaü syàdayàcitam / mçtantu yàcitaü bhaikùam pramçtaü karùaõaü smçtam // satyànçtantu vàõijyam tena caivàpi jãvyate / sevà ÷vavçttiràkhyàtà tasmàt tàü parivarjjayet //" (ølokas 5 and 6, Chapter 4. Manusmçti)
     (ètam is the collection of grains from paddy fields with two fingers. Amçta is that which is obtained without begging and Mçta is that which is obtained by begging. Wealth that is obtained by agriculture is Pramçta and that which is obtained by trade is Satyànçta. Wealth obtained by sevà (flattery and service) is to be avoided.)

#<PRâýøUNèGA># A Manu. Ikùvàku, Nàbhàga. Dhçùña, øaryàti, Nariùyanta, Pràü÷unçga, Diùña, Karåùa and Pçùadhra are all Manus. (7th Skandha, Devã Bhàgavata)

#<PRAMUCI (PRAMUCA)># A sage who lived in Dakùiõabhàrata. (øloka 29, Chapter 208, øànti Parva).

#<PRâöA I># Grandson of sage Bhçgu. Bhçgu got of his wife Khyàti a daughter named Lakùmã and two sons named Dhàtà and Vidhàtà. They married âyati and Niyati respectively and they got two sons named Pràõa and Mçkaõóu. Màrkaõóeya was the son of Mçkaõóu. (Chapter 10, Aü÷a 1, Viùõu Puràõa).

#<PRâöA II># A son born to the Vasu named Soma of his wife Manoharà. This Pràõa was the younger brother of Varccas. These brothers had two other brothers named øi÷ira and Ramaõa. (øloka 26, Chapter 66, âdi Parva).

#<PRâöA III># Pràõavàyu. The wind of life. (See under Paràvaha).

#<PRâöADHARA># A carpenter of Puràõic fame.
     There were two celebrated carpenters in the country of Kà¤cã named Pràõadhara and Ràjyadhara when King Bàhubala was ruling that country. They learnt many mechanical arts in carpentry and architecture from the great architect, Mayàsura. Pràõadhara, the elder brother, became an addict to wine and women and gambling and lost all his wealth. Ràjyadhara gave a portion of his wealth to his brother and before long both became poor. Then Pràõadhara found out a plan and they both together made a mechanical bird and tying a rope to its legs sent it into the treasure-house of the King through a window. The bird picked up diamonds or ornaments which it could carry in its beak and came back to them. This continued daily for some days and then Ràjyadhara advised his brother to stop it acquainting him with the dangers if it was ever found out. But Pràõadhara did not heed the advice and continued the theft. When the keeper of the treasury found things missing he was worried. He mused: "Doors are not open. Can it be rats? No, there has never been a single rat here before. Then how did it happen?" Thinking thus he went and reported the matter to the king. The King was confident of the keeper. Soon he put guards over the treasure-house to keep watch over it at night. Little knowing that he was being watched Pràõadhara put his bird into action that night also. The watchmen caught hold of the rope as soon as the bird came out with the booty from the treasure-house. Pràõadhara knew that the trick had been found out and he rushed to his brother and told him what had happened. Immediately Pràõadhara made a Vimàna and escaped from the place with his family. Ràjyadhara also made a Vimàna and escaped. When he had travelled in the Vimàna for four hundred Kàtas (Kàta=four miles) he reached a sea-shore and then leaving the Vimàna there started walking. On the way getting tired he slept inside a garden. When he woke up, a man on a peacock came to his side and said "You live here. When you are hungry and feel like taking food go to the second floor of this house and you will find there whatever you want." The visitor disappeared and he found a house in front of him. When he had finished his daily ablutions he went inside the house which was empty. But when he went up he saw ample food in gold vessels arranged there. He never heard about his brother again. (Taraïga 9, Ratnaprabhàlambaka, Kathàsaritsàgara).

#<PRâöAKA># Son of an agni called Pràõa. (øloka 1, Chapter 22, Vana Parva).

#<PRâöARODHA># One of the twenty eight hells. (See under Kàla).

#<PRâöâYâMA># Pràõa means the wind in the body and àyàma means restraint. Pràõàyàma means restraining or suspending breath. Spread on the floor a piece of cloth, or animal-skin or Ku÷a grass and sitting on it cross-legged, controlling all actions of the sense-organs and concentrating on one single object do pràõàyàma for the purification of the soul. There are three different kinds of pràõàyàmas namely Recakapràõàyàma, Pårakapràõàyàma and Kumbhakapràõàyàma.
     Holding the nostrils with the left hand and massaging the belly with the other hand one sends out the air within the belly. It is called Recakapràõàyàma. Doing just the reverse and getting air inside is called Pårakapràõàyàma. Then the yogã sits, with his belly full of air. Sitting thus without either letting the air out or letting it in is called Kumbhakapràõàyàma. Here the yogã sits like a pårõa-kumbha (full jar). The body of man is a chariot, the sense organs its horses, mind the charioteer and pràõàyàma the whip. (Chapter 373, Agni Puràõa).

#<PRAöIDHI># Son of an Agni called Pà¤cajanya. (øloka 9, Chapter 220, Vana Parva).

#<PRAöäTA># A Son born to one's own wife by the grace of great men. (øloka 19, Chapter 119, âdi Parva).

#<PRâðNADä># A sacred place. He who visits this place would attain Indraloka. (øloka 15, Chapter 84, Vana Parva).

#<PRAPA¥CA># See under Sçùñi.

#<PRAPA¥CABUDDHI># A beggar with astonishing powers mentioned in Kathàsaritsàgara.

#<PRâPTI># A wife of Kaüsa. Kaüsa had two wives and the other was called Asti. (10th Skandha, Bhàgavata).

#<PRARUJA I># A division of ràkùasas (demons) and Pi÷àcas (devils). (øloka 1, Chapter 285, Vana Parva).

#<PRARUJA II># A deva who once guarded the Amçta (nectar). Once there was a fight between Praruja and Garuóa. (Chapter 28, âdi Parva).

@<[Page 603b]>@

#<PRASâDA># A King of the family of Manu. (4th Skandha, Bhàgavata).

#<PRAøAMä># A nymph of Alakàpurã. This nymph once gave a dance performance in honour of Aùñàvakra. (øloka 45, Chapter 19, Anu÷àsana Parva).

#<PRASANDHI># A son of Vaivasvata Manu. Kùupa is the son of Prasandhi. (øloka 2, Chapter 4, A÷vamedha Parva).

#<PRAøâNTâTMâ># A synonym of Sårya (Sun). (øloka 27, Chapter 3, Vana Parva).

#<PRAøASTâ># A holy river. During their pilgrimage the Pàõóavas came to this place and bathed in this river. (øloka 2, Chapter 118, Vana Parva).

#<PRASENA I># A son of Karõa. He was killed in the great battle by Sàtyaki. (øloka 6, Chapter 82, Karõa Parva).

#<PRASENA II># A King of Vçùõivaü÷a.
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Yadu--Sahasrajit--øatajit--Hehaya -Dharma--Kunti--Bhadrasena--Dhanaka--Kçtavãrya--Kàrtavãryàrjuna--Madhu--Vçùõi--Yudhàjit--Anamitra--Snigdha (Nimna)--Prasena. Snigdha had two sons, Prasena and Satràjit.
     2) %<Prasena and the Syamantaka.>% Satràjit and Sårya (Sun) were friends. Once Satràjit requested Sårya to give him some gift as a token of their friendship. Then Sårya gave him the Syamantaka gem. If that stone was worshipped daily with påjàs by bràhmaõas it would yield eight loads of gold daily. When once Satràjit travelled by air with that gem round his neck the people of Dvàrakà mistook him for Viùõu. ørã Kçùõa was attracted by the beauty and power of that stone and he asked Satràjit that gem for a good price. ørã Kçùõa offered as much money as he wanted and still Satràjit did not part with it.
     Once Prasena went hunting with that gem round his neck and he was attacked and killed by a lion. The lion while carrying the Syamantaka was killed by Jàmbavàn and the latter carried the gem to his den and gave it to his children to play with.
     When Prasena did not return from his hunting and was found later lying dead without the gem the news spread that the stone might have been stolen by Kçùõa after killing Prasena. The slander reached the ears of Kçùõa also and he went to the forest in search of the Syamantaka. He found the cave of Jàmbavàn and on peeping in found the children of Jàmbavàn playing with the gem. Jàmbavàn attacked Kçùõa and after a grim battle which lasted for several days Jàmbavàn was defeated. When he knew that it was Kçùõa who had defeated him he gave him along with the Syamantaka his daughter Jàmbavatã also Kçùõa brought the gem and the girl to Dvàrakà and gave back the gem to Satràjit. (Chapter 38, Harivaü÷a; Chapter 13, Part 8, Padma Puràõa).

#<PRASENAJIT I># Father of Suyaj¤à, wife of Mahàbhàma. As a King he did godàna (gift of cows) for many years and attained Puõyaloka in the end. (øloka 20, Chapter 95, âdi Parva).

#<PRASENAJIT II># Father of Reõukà, wife of the sage Jamadagni. Jamadagni abandoned the beautiful Reõukà once but fearing a curse Prasenajit gave her again to Jamadagni. (Chapter 58, Brahmàõóa Puràõa).

@<[Page 604a]>@

#<PRASENAJIT III># A distant brother of Satràjit called Bhava. (Dàkùiõàtya Pàñha, Chapter 14, Sabhà Parva).

#<PRASENAJIT IV># A King who lived in the city of øràvastã. Once a very virtuous brahmin came to this city. Finding him to be a man of great virtues a Vai÷ya took him to his house and kept him there worshipping him. Many rich men coming to know of the brahmin came and worshipped him with offerings of costly clothes and ornaments. Within a short time the poor brahmin got a huge heap of gold and silver. He collected his lot and at night without letting anybody know went and buried it in a secret place in the forest. After some days he went and looked for it and found his buried wealth missing. When the brahmin returned weeping, the host, the Vai÷ya, gathered from him all that had happened. The house-holder consoled him but the miserly and greedy brahmin was not to be pacified thus and he started to commit suicide. He went to a pond nearby and was about to jump into it when Prasenajit who heard about this came to the spot and told him thus:--"Do not grieve over your loss. I shall make enquiries about it and if the stolen wealth is not recovered I shall give you compensation from my treasury."
     After consoling the brahmin thus the King went to his palace. He pretended to be ill and called the physicians of the city to his side. He asked them about their patients, their illness and the medicines prescribed for them. One of the physicians during the enquiry said thus: "Oh lord, Màtçdattavaõik is my patient. Yesterday I prescribed to him the root of æraka plant." The King soon dispersed the physicians and sent for Màtçdattavaõik and asked him who had brought for him the root. When Màtçdattavaõik replied that it was his servant the King sent for the servant and on questioning the servant the latter confessed having taken the hidden treasure. Thus because of the intelligence and wisdom of the King the brahmin got back his wealth. (Taraïga 7, Madanama¤cukàlambaka, Kathàsaritsàgara).

#<PRâøITA># One of the Pa¤camahàyaj¤as. The five yaj¤as are Ahuta, Huta, Prahuta, Bràhmyahuta and Prà÷ita. (øloka 73, Chapter 3, Manusmçti).

#<PRASKAöVA># I A King who was the son of Medhàtithi. The Kings of Praskaõva line were Kùatriyas formerly but they became brahmins later. (9th Skandha, Bhàgavata).

#<PRASKAöVA II># A sage who was the son of Kaõvamuni. The såkta 44 of anuvàka 9 of maõóala one of ègveda was written by this sage.

#<PRAøRAYA># A King of the family of Manu. (4th Skandha, Bhàgavata).

#<PRASèTA># A demon. This demon was killed by Garuóa. (øloka 12, Chapter 105, Udyoga Parva).

#<PRASTHALâ I># The palace of Su÷armà. (See under Su÷armà).

#<PRASTHALA II># A greatly condemned place. (øloka 47, Chapter 44, Karõa Parva).

#<PRASUHMA># A country which was conquered by Bhãmasena during the Mahàbhàrata times. (øloka 16, Chapter 30, Sabhà Parva).

#<PRASUøRUTA># A King who was a descendant of ørã Ràma. (9th Skandha, Bhàgavata).

#<PRASæTI># A daughter of Svàyambhuva Manu. Svayaübhuva Manu had two sons named Priyavrata and Uttànapàda and three daughters named âkåti, Devahåti and Prasåti. âkåti was married to Ruciprajàpati, Devahåti to Kardamaprajàpati and Prasåti to Dakùaprajàpati. Yaj¤a is the son of âkåti. Kapila is the son of Devahåti. Prasåti got only a number of daughters. (8th Skandha, Devã Bhàgavata).

#<PRATâPA># A prince of the country of Sauvãra. He stood behind the chariot of Jayadratha holding his flag. Arjunaslew him. (øloka 10, Chapter 265, Vana Parva).

#<PRATâPAMUKUòA># Father of Vajramukuña. Vajramukuña is the hero in the tale of Vetàlakathà described beautifully in Kathàsaritsàgara. (See under Vetàla).

#<PRATâPä># Cyavanamaharùi got of his wife Sukanyà a son named Pramati. Pratàpã is the beautiful wife of Pramati. Ruru is the son born to Pramati of Pratàpã. (2nd Skandha, Devã Bhàgavata).

#<PRâTARA># I. A serpent born of the Kauravya race. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 13, Chapter 5, âdi Parva).

#<PRâTARA II># A son born to Dhàtà, the seventh àditya, of his wife Ràkà. (6th Skandha, Bhàgavata).

#<PRATARDANA>#
     1) %<General information.>% A King of the line of Påru. Pratardana who was the son of the daughter of King Yayàti ruled the country after making Kà÷ã his capital. Pratardana's mother was Màdhavã, Yayàti's daughter, and father, Divodàsa. Pratardana once found on his way his grandfather, King Yayàti, who had fallen from Svarga. (See under Yayàti).
     2) %<Other details.>%
     (i) Emperor øibi gave Pratardana a sword. (øloka 80, Chapter 166, øànti Parva).
     (ii) He once gave a gift of a netra (eye) to the brahmins. (øloka 20, Chapter 224, øànti Parva).
     (iii) He slew the son of Vãtahavya. (See under Vãtahavya).
     (iv) Pratardana courted death after appointing his sons for the service of brahmins. (øloka 5, Chapter 137, Anu÷àsana Parva).

#<PRATIBHâNU># A son born to ørã Kçùõa of Satyabhàmà. Bhànu, Subhànu, Svarbhànu, Prabhànu, Bhànumàn, Candrabhànu, Bçhadbhànu, Havirbhànu, ørãbhànu and Pratibhànu are the sons born to Satyabhàmà. (10th Skandha, Bhàgavata).

#<PRATäCYA># A King born of the race of Bharata. (9th Skandha, Bhàgavata).

#<PRATäCYâ># Wife of Pulastyamaharùi. (øloka 17, Chapter 116, Udyoga Parva).

#<PRATäHâRA># A King born of the race of Bharata. Pratãhàra was the son of Parameùñhã and the father of Pratihartà. (Chapter 1, Aü÷a 2, Viùõu Puràõa).

#<PRATIHARTâ># A King who was celebrated for his yaj¤akarmans. His father was Pratãha and mother Suvarcalà. Pratihartà got two sons of his wife Stuti. (5th Skandha, Bhàgavata).

#<PRATIJ¥âPARVA># A sub-divisional Parva of Droõa-Parva. This comprises chapters 72 to 84 of Droõa Parva.

#<PRATäKA># Son of a King called Vasu. (9th Skandha, Bhàgavata).

#<PRâTIKâMä># The charioteer of Duryodhana. It was Pràtikàmã who brought Pà¤càlã to the court of the Kauravas when the Pàõóavas were defeated at the game of dice by the Kauravas. He was killed in the Kurukùetra battle by the Pàõóavas. (Chapter 67, Sabhà Parva; Chapter 33, øalya Parva).

#<PRATIKúATRA># A King born of the family of Para÷uràma. (9th Skandha, Bhàgavata).

#<PRATIMATSYA># A place of human habitation in ancient Bhàrata. (Chapter 9, Bhãùma Parva).

#<PRATäPA># A King of Candravaü÷a (Lunar dynasty). He was the father of King øantanu. There is a story behind the birth of the son øantanu to Pratãpa.
     One day this Ràjarùi was worshipping the Sun-god in the waters of the river Gaïgà, when a beautiful maiden rose from the waters and sat on the right thigh of the royal ascetic. The King was embarrassed and he told her thus:--"Oh sweet girl, who are you? Do you realise what an unrighteous deed you have done? Why did you thus climb on my thigh without seeking my permission? The right thigh is for the daughter and the wife of the son. Since you have thus sat on my right thigh, you shall be the wife of my son when one is born to me."
     Hearing this the maiden jumped out from the thigh of the King and left the place and the King went to his palace. After some time Pratãpa got a son named øantanu. øantanu was none other than emperor Mahàbhiùak who was forced to be born on earth due to a curse of Brahmà. When øantanu came of age Pratãpa decided to spend the rest of his life in forests and calling his son to his side gave him all advice and added "Son, perhaps a maiden may come to you and if she comes accept her as your wife. Do not ask her about her identity. By making her your truthful wife you will acquire a great many benefits."
     Pratãpa, thereafter, entrusted the kingdom to his son and after performing severe penance in the forests attained divyaloka. (2nd Skandha, Devã Bhàgavata).

#<PRATIPâDA># A King of the race of Bharata. He was the son of Gandhamàdana and the father of Svavalkala(?) (Navama Skandha, Bhàgavata)

#<PRATIRATHA># A King of the Påru line of kings. Pratiratha, Dhruva and Sumati were the sons of King Antibhàra. (9th Skandha, Bhàgavata).

#<PRATIRæPA># An asura (demon). This demon who held sway over all the worlds also died. His story was told to illustrate that there was an end to all lives. (øloka 53, Chapter 227, øànti Parva).

#<PRâTIøâKHYA># See under Kramapàñha.

#<PRATIøRAVAS># A son born to the queen Kumàrã of king Bhãmasena of the family of king Parãkùit. Prati÷ ravas had a son named Pratãpa. (øloka 42, Chapter 95, âdi Parva).

#<PRATIúòHâ I># A female follower of Subrahmaõya (øloka 29, Chapter 46, øalya Parva).

#<PRATIúòHâ II># The installation of deities in temples. According to Agni Puràõa it is the installation of øivaliïga that is called Pratiùñhà.
     Pãñha is øakti (Power) and Liïga is øiva. It is the union of øakti in the form of Pãñha and øiva in the form of liïga that is called Pratiùñhà. This Pratiùñhà is attained by means of øivamantras. There are five different kinds of Pratiùñhàs:--
     1) %<Vi÷eùapratiùñhà.>% Any pratiùñhà in which Brahma÷ilà is used in combination is called Vi÷eùapratiùñhà.
     2) %<Sthàpana.>% Fixing the liïga on the pãñha (platform) is called Sthàpana.
     3) %<Sthitasthàpana.>% The fixing of the liïga (idol) on the pãñha (platform) when the liïga gets shaky on it is called Sthitasthàpana.
     4) %<Utthàpana.>% Taking the idol out from the platform and refixing it, is called Utthàpana.
     5) %<âsthàpana.>% A pratiùñhà in which after the fixation learned priests eonduct purification ceremonies, is called âsthàpana.

#<PRATIúòHâNAPURA># A sacred place in Prayàga. The place is at present called Jhåsi. Once this place was ruled over by a king called Yayàti. The sage Gàlava accompanied by Garuóa visited this king one day. (øloka 9, Chapter 114, Udyoga Parva).

#<PRATäTA># A Vi÷vadeva. (øloka 32, Chapter 92, Anu÷àsana Parva).

#<PRATIVINDHYA I># A son born to Pà¤càlã of Dharmaputra. The details available about him from Mahàbhàrata are the following:--
     (i) Prativindhya was born from a part of a Vi÷vadeva. (øloka 127, Chapter 37, âdi Parva).
     (ii) On the first day of the Kurukùetra battle Prativindhya fought against øakuni. (øloka 63, Chapter 45, Bhãùma Parva).
     (iii) Prativindhya was defeated in fight with Alambuùa (øloka 39, Chapter 100, Bhãùma Parva).
     (iv) He fought against A÷vatthàmà. (øloka 29, Chapter 25, Droõa Parva).
     (v) Prativindhya accepted defeat after fighting with Du÷÷àsana. (øloka 34, Chapter 168, Droõa Parva).
     (vi) He slew king Citra in a battle. (øloka 20, Chapter 14, Karõa Parva).
     (vii) Prativindhya died fighting A vatthàmà at night. (øloka 48, Chapter 8, Sauptika Parva).
     (viii) The synonyms found used in the Mahàbhàrata for Prativindhya are the following:--Yaudhiùñhira and Yaudhiùñhiri.

#<PRATIVINDHYA II># A violent king born of the family of Ekacakra. Arjuna defeated this king during his victory march. (øloka 5, Chapter 25, Sabhà Parva)

#<PRATYAGRAHA># An ancient king of Bhàrata. He was the second son of Uparicaravasu. (øloka 238, Chapter 1, âdi Parva).

#<PRATYAðGA># An ancient king of Bhàrata. (øloka 238, Chapter 1, âdi Parva).

#<PRATYæúA># A son born to Dharmadeva of his wife Prabhàtà. Pratyåùa is one of the Aùñavasus. The Aùñavasus are âpa, Dhruva, Soma, Dharma, Anila, Agni, Pratyåùa and Prabhàsa. The sage Devala is the son of Pratyåùa. (øloka 17, Chapter 66, âdi Parva).

#<PRAVAHA># A vàyu (wind). This wind of life in the body always moves upwards. (øloka 21, Chapter 301, øànti Parva).

#<PRAVâHA># A soldier of Subrahmaõya. (øloka 64, Chapter 45, øalya Parva).

#<PRAVâHAöA># A king of Pà¤càlade÷a. He was a contemporary of Uddàlaka.
     Pravàhaõa was a great Dàr÷anika (philosopher) and he once held a Tattvaj¤àna Parisad (seminar of philosophers). With a view to defeating the king in a discussion øvetaketu also attended the seminar. But øvetaketu was unable to answer the five questions put to him by Pravàhaõa. Ashamed of the defeat øvetaketu went to his father Uddàlaka, who was his Guru in J¤ànavidyà also, and asked him the questions put by Pravàhaõa. Uddàlaka also was unable to answer the questions and they both went to Pravàhaõa and the latter gave as a gift to those brahmins whatever knowledge he had on Tattvaj¤àna then. (Chàndogyopaniùad).

#<PRAVâLAKA># A Yakùa of the court of Kubera (øloka 17, Chapter 10, Sabhà Parva).

#<PRAVARA># A Yàdava. He was one of the ministers of ørã Kçùõa. (Chapter 71, Viùõu Puràõa).

#<PRAVARâ># A river of Puràõic fame. (øloka 23, Chapter 9, Bhãùma Parva).

#<PRâVARAKA># (PRâVâRA). An ancient Puràõic place included in Krau¤cadvãpa. (øloka 22, Chapter 12, Bhãùma Parva).

#<PRâVâRAKARöA># An owl without death living in the Himàlayas. (See under Indradyumna).

#<PRAVARASENA># A Sanskrit poet who lived in the sixth century A.D. He is the author of the book 'Setubandha' written in Prakrit language. The book is called 'Setukàvya' and 'Ràvaõavadha' also.

#<PRAVARúAöA># A peak of the mountain Gomanta. ørã Kçùõa and Balaràma once went to its top to observe the movements of their enemy Màgadha. (10th Skandha, Bhàgavata).

#<PRAVASU># A son born to älina of the Candravaü÷a (lunar dynasty) of his wife Rathantarã. Pravasu had four brothers named Duùyanta, øåra, Bhãma, and Vasu. (øloka 17, Chapter 94, âdi Parva).

#<PRAVEöä># Kaõvà÷rama was on the shores of this river. (øloka 11, Chapter 88, Vana Parva).

#<PRAVEPANA># A serpent of the family of Takùaka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 9, Chapter 57, âdi Parva).

#<PRAVäRA I># A king of the Påru dynasty. His father was Santurodha. He had two brothers named Duùyanta and Sumanta. (Chapter 278, Agni Puràõa).

#<PRAVäRA II># A son of Påru, a king of the Påru dynasty His mother was Pauùñã. He had two brothers named ä÷vara and Raudrà÷va. Pravãra got of his wife øårasenã a son named Manasyu. He was known by the name Janamejaya also. After conducting three a÷vamedhas, Pravãra accepted Vànaprastha (third stage of life). (øloka 11, Chapter 95, âdi Parva).

#<PRAVäRA(S) III># A special class of Kùatriyas. King Vçùadhvaja was born in this class. (øloka 16, Chapter 74, Udyoga Parva).

#<PRAVäRA IV># A caõóàla (the lowest and most despised of all classes of people). In order to keep his word of honour Hari÷candra allowed himself to be sold to this caõóàla Pravãra. He was none other than Lord øiva himself. (See under Hari÷candra).

#<PRâVèúEYA># A place of human habitation in ancient Bhàrata. (øloka 50, Chapter 9, Bhãùma Parva).

#<PRAVèTTA># All religious ceremonies are divided into two classes, Pravçtta and Nivçtta. All ceremonies connected with worldly life are classed under Pravçtta and those of a spiritual nature under Nivçtta. (Chapter 262, Agni Puràõa).

#<PRAYâGA># A sacred place situated at the meeting point of Gaïgà and Yamunà. He who bathes at this holy spot would get the benefit of doing ten a÷vamedhas. (øloka 35, Chapter 84, Vana Parva).
     It is believed that at Prayàga there is the presence of Brahmà, devatàs, dikpàlakas (guardians of the quarters), lokapàlakas (guardians of the world), Sàdhyas (realised souls), Pitçs (manes), Maharùis like Sanatkumàra, Aïgiras, Brahmarùis, Nàgas, Garuóa, Siddhas, Såryadeva and Mahàviùõu. There are three fire-pits there. The river Gaïgà runs through the centre of these pits. The Centre of the confluence of Gaïgà and Yamunà is believed to be the waist of the world. There is at Prayàga the world-famous Triveõã confluence. If one bathes at that place one gets the benefit of A÷vamedha and Ràjasåya together.
     The greatness of Prayàga is described thus: Prayàgatãrtha, Pratiùñhànatãrtha, Kambalatãrtha, A÷vataratãrtha, and Bhogavatãtãrtha are said to be the Yàgavedãs of Prajàpati. At such a Prayàga Vedas and Yaj¤as live personified. If one praises it or chants its name in songs or smears the mud from it on one's body, one would be absolved of all sins. If one gives away anything in charity at this place or conducts øràddha (ceremony of giving offerings to deceased relatives) or does pious mutterings one would get benefits of an imperishable nature. There are about seventy thousand tãrthas in this world, ten thousand of one kind and sixty thousand of another kind. Prayàga has the presence of all these tãrthas and so it is considered as the best of all tãrthas. Here is the Bhogavatãtãrtha of Vàsuki and the tãrtha called Haüsaprapatana. If one bathes in the ponds there for three days together one would get the credit of giving as charity a crore of cows. The three important places are the Gaïgàdvàra, Prayàga and Gaïgàsàgarasaïgama. Chapter 211, Agni Puràõa).

#<PRâYAøCITTA># In ancient Bhàrata sacred injunctions existed about religious rites to be performed for the atonement of sins committed. The following are a few of them.
     Murder is that act which ends in loss of life. One who kills a brahmin is a Brahmaghàtaka. Even if murder is actually committed by one man, all those involved in a conspiracy for murder are murderers. If death occurs while treating a patient it is no murder. If death occurs when you punish your son, disciple or wife it is no sin. If he who has killed a brahmin or a cow commits suicide he will be absolved from his sin. Or he should go about begging with a skull and the organ of generation of any animal. If he spends twelve years begging eating little and with repentance in his heart the Brahmaghàtaka will be absolved of his sin and he will become pure. If the murder is done to serve a purpose of his he should live as a beggar for twelve years but if it is not done to gain any end of his, he need live only for six years as a beggar. If a brahmin attempts to murder another brahmin he should observe the above vow for three years. If the attempt is made by a Kùatriya he should double the period; if by a Vai÷ya or øådra, triple the period If a brahmin kills a Kùatriya he need observe only three fourths of the pràya÷citta. If a brahmin kills a Vai÷ya or øådra he need observe only an eighth part of the pràya÷citta. If he kills a woman he should observe the punishment fixed for killing a øådra.
     If a brahmin does 'gohatyà' (killing a cow) he should practise penance drinking Pa¤cagavya (five products of the cow taken collectively). He should sleep in a cowshed and go about feeding the cow and should also give away cows as gift. If a gohatyà is committed by a person of any other caste, he need observe only three fourths of the pràya÷citta. Hitting the cows by fists, piercing their body with nails and cutting their horns are to be classified under gohatyà. If one kills a cat mongoose, frog dog, or a bird, one should drink milk for three days.
     Though wine, date-palm-juice sugar-cane-juice, black-palm-juice, tamarind-juice and toddy are intoxicants they are not classified under alcoholic liquors. Real liquor or surà is that made from rice flour. Drinking liquor is prohibited to Brahmins, Kùatriyas and Vai÷yas. If any one of these castes drinks he should drink water after performing penance or live eating pippalã (long pepper) for a year or eat oil cake at night for a year. If one drinks water in a pot used for taking liquor one should observe the pràya÷citta for seven days. If he drinks water from a càõóàla he should observe the pràya÷citta for six days. If one eats rice from a càõóàla one should observe Càndràyaõa. (an expiatory penance of decreasing and then increasing food according to the waxing and waning of the moon). If one eats food in the house of a øådra during times of distress, one would be absolved of the sin by repentance alone. Taking another man's property and appropriating it to himself is called theft. He who steals gold should be struck on the head by a wooden pestle by the king and killed. Alternatively he should live for twelve years with matted hair, eating one time a day only such things as leaves, fruits and roots and lying on earth. He who steals diamonds, pearls, corals, copper, silver, iron, bronze and granite stones should fast for twelve years. He who enjoys sexual intercourse with his father's wife, own sister, daughter of his preceptor or wife of the preceptor should burn himself in a hot iron pot. Alternatively he should embrace a red hot iron idol of a woman and die. (Chapters 183 and 184, Agni Puràõa).

#<PRAYUTA># A Devagandharva. He was born to Ka÷yapaprajàpati of his wife Muni. (øloka 43, Chapter 65, âdi Parva).

#<PREKúâGèHA># A building for staging dramas, and conducting festivals well-designed and ornamentally constructed. Droõàcàrya made the royal architects construct a Prekùàgçha for exhibiting the skill of the Pàõóavas and Kauravas in archery. (øloka 11, Chapter 133, âdi Parva).

#<PRETAGRANTHA># A very ancient book of the Egyptians. There are only two books which can claim to be as old as the ègveda, the most ancient treasure-book of mankind. One of them is Pretagrantha which the English people call the Book of the Dead. The other is Gilgamish of the Babylonians.

#<PRäTI># Wife of sage Pulastya. Prãti got a son named Dattoli of her husband Pulastya, That Dattoli was in his previous birth the Agastya of Svàyambhuva Manvantara. (Chapter 107, Aü÷a 17, Viùõu Puràõa).

#<PRIYABHèTYA># An ancient King of Bhàrata. (øloka 236, Chapter 1, âdi Parva).

#<PRIYADARøANA I># A soldier of Subrahmaõya. (øloka 59, Chapter 45, øalya Parva).

#<PRIYADARøANA II># A son of the king Drupada. In the battle that ensued after the marriage of Draupadã, Karõa killed him. (âdi Parva, Mahàbhàrata).

#<PRIYAKA># A soldier of Subrahmaõya. (øloka 65, Chapter 45, øalya Parva).

#<PRIYAMâLYâNULEPANA># A soldier of Subrahmaõya (øloka 60, Chapter 45, øalya Parva).

#<PRIYAýVADâ># A companion of Ràdhikà. This girl gave all protection and service to Arjuna when the latter was conducting Jalànuùñhàna taking the form of a woman named Arjunã. (Chapter 74, Pàtàla Khaõóa, Padma Puràõa).

#<PRIYAVARCCAS># A nymph of the court of Kubera. Arjuna saved her when she was lying as a crocodile due to a curse. (Chapter 1, Skanda Puràõa).

#<PRIYAVRATA># The eldest son of Svàyambhuva Manu. He had another son named Uttànapàda and three daughters named âkåti, Devahåti and Prasåti. The daughters were married to Ruci, Kardama and Dakùa respectively. (8th Skandha, Devã Bhàgavata).
     Priyavrata married Barhiùmatã daughter of Kardamaprajàpati. He got of her two daughters named Samràñ and Kukùi and ten sons named Agnãdhra, Agnibàhu, Vapuùmàn, Dyutimàn, Medhas, Medhàtithi, Bhavya, Savana, Putra and Jyotiùmàn. Of these Jyotiùmàn was really possessing jyotis (brilliance). All the sons, Medhas, Agnibàhå and Putra, were interested in the practice of yoga and were aware of their previous births. Priyavrata disributed seven islands to seven of his sons as follows:
     Jambådvãpa to Agnãdhra; Plakùadvãpa to Medhàtithi; øàlmalãdvãpa to Vapuùmàn; Ku÷advãpa to Jyotiùmàn; Krau¤cadvãpa to Dyutimàn; øàkadvãpa to Bhavya; and Puùkaradvãpa to Savana.
     Agnãdhra had nine sons named Nàbhi, Kimpuruùa, Harivarùa, Ilàvçta, Ramya, Hiraõvàn, Kuru, Bhadrà÷va and Ketumàla. (Chapter 1, Aü÷a 2, Viùõu Puràõa).
     Priyavrata once circled round Meru in his chariot. As if competing with the Sun Priyavrata started his circling along with sunrise and ended it at sunset. He did so seven days making nights look like day and the sun appear dim and faded. The Sun was dejected and it was at the request of the Trimårtis that Priyavrata stopped his circumambulation. It was the path of Priyavrata's circling for seven days that later became the seven oceans of Puràõic fame. (Yuddha Kàõóa, Kamba Ràmàyaõa).

#<PROúAKA># An ancient place of human habitation in western Bhàrata. (øloka 61, Chapter 9, Bhãùma Parva).

#<PROúòHA># An ancient city of Bhàrata. (øloka 61, Chapter 9, Bhãùma Parva).

#<PèúADAøVA># An ancient King who got a dagger from king Aùñaka. (øloka 80. Chapter 166, øànti Parva).

#<PèúADHRA I># The ninth son of Vaivasvata Manu. He is described as one of the sacred and virtuous persons to be remembered during early mornings. He did penance at Kurukùetra and attained Svarga. (øloka 11, Chapter 20, A÷vamedha Parva).
     Even from boyhood Pçùadhra started practice of penance. He got disgusted with life even from his boyhood. A story is told how it happened so. Once when Pçùadhra was studying under his Guru, a tiger entered the shed of the cows at night. Hearing the pitiable wails of the cow he went to the shed with his sword and gave a strong and fatal cut to the tiger with it. Unfortunately the stroke fell on the cow instead of the tiger and not knowing the truth in the darkness Pçùadhra went and slept peacefully. In the morning when he went to the shed he found the cow lying dead with his sword-cut. He then knew the mistake he had made at night and was so distressed with the accident that he at once left for Kurukùetra and started doing penance there.

@<[Page 608a]>@

#<PèúADHRA II># A son of King Drupada. He was killed in the great battle by A÷vatthàmà. (øloka 18, Chapter 156, Droõa Parva).

#<PèúADHRA III># A brahmin boy. One night while he was living in the à÷rama of his Guru he saw a lion going out from the premises of the à÷rama with an à÷rama cow in its mouth. The brahmin boy rushed at it and struck the lion with a sword. But due to want of proper light the sword-cut fell on the cow and the cow fell down dead. The next day the Guru finding the cow lying dead mistook it for a deliberate killing by his disciple and cursed Pçùadhra to death. to be born as a øådra. When Pçùadhra was thus roaming about in the forests in his cursed form he fell into a big forest fire and was burnt to death. (Chapter 2, Sçùñi Khaõóa, Padma Puràõa; Chapter 1, Aü÷a 4, Viùõu Puràõa).

#<PèúATA># A king of Pà¤càla. He was the father of Drupada and a friend of the sage Bharadvàja. It was from Pçùata that Pà¤càlã, daughter of Drupada, got the name Pàrùañã. (øloka 41, Chapter 129, âdi Parva).

#<PèúATâøVA># A King of the Såryavaü÷a (solar dynasty). He was called Viråpa also. Himself, Ketumàn and øambhu were the sons of king Ambarãùa. (9th Skandha, Bhàgavata).

#<PèøNI I># Wife of the Prajàpati named Sutapas. (See under Aditi).

#<PèøNI II># An ancient sage. He approached Droõa during the Kurupàõóava battle and commanded him to stop the battle. (øloka 34, Chapter 190, Droõa Parva). He attained svarga by the power of his penance. (Chapter 26, øànti Parva).

#<PèøNIGARBHA># A name of Mahàviùõu. There are two opinions in the Puràõas regarding how Viùõu got this name.
     1) In the early part of the period of Svàyambhuva Manu the Prajàpati named Sutapas and his wife Pç÷ni did penance for twelve thousand divine years to get Viùõu as their son. As a result of that Viùõu was born in the womb of Pç÷ni as Pç÷nigarbha. The name was suited for ørã Kçùõa the incarnation of Viùõu also. (Chapter 3, 10th Skandha, Bhàgavata).
     2) Anna (rice), Veda, Jala (water) and amçta (nectar) are called Pç÷ni and so Mahàviùõu (Kçùõa) who bears these inside is called Pç÷nigarbha. (øloka 45, Chapter 342, øànti Parva).

#<PèTANâ># The name of a division of the army. (See under Akùauhiõã).

#<PèTHâ># See under Kuntã.

#<PèTHâøVA># An ancient king who worships Yama. (øloka 19, Chapter 9, Sabhà Parva).

#<PèTHU I (VAINYA)># A King of great virtue born in the line of Dhruva.
     1) %<Genealogy.>% Descending in order from Viùõu--Brahmà--Svàyambhuva Manu--Uttànapàda--Dhruva øiùñi--Ripu--Càkùuùa Manu--Kuru--Aïga--Vena--Pçthu.
     Manu, son of Càkùuùa, got of his wife Naóvalà eleven sons Puru, Kuru, Påru, øatadyumna, Tapasvã, Satyavàk, øuci, Agniùñu, Atiratha, Sudyumna and Abhimanyu. Of these the second son Kuru got of his wife âtreyã seven sons named Aïga, Sumanas, Svàti Kratu, Aïgiras, Gaya and øibi. Aïga married Sunãthà. She delivered a very wicked son named Vena. Pçthu was born to Vena. Pçthu got six sons named Antardhàna, Vàdã, Såta, Màgadha, Pàlita and Vijità÷va.
     2) %<Birth and Coronation.>% Sunãthà, wife of Aïga, was the eldest daughter of Yama. Vena was born of her. Vena, the grandson of Yama, because of hereditary traits from his grandfather, was very wicked even from birth. When Vena was crowned king by the maharùis and he became the supreme lord of the world he announced to the world thus: "Yàgas should not be performed; gifts should not be given; no kind of homa should be done. There is nobody but me to accept as Yaj¤apuruùa the share of yaj¤as. I am the sole lord and consumer of yaj¤as."
     The sages were dumbfounded. They all approached Vena and impressed upon him the necessity of performing a Yàga to propitiate Mahàviùõu. Vena who got angry at this request of the sages told them thus: "There is nobody greater than I and I have none to be worshipped. Who is Hari, your Yaj¤e÷vara? (lord of the yàga). All such great powers who can bless and curse alike and such eminent deities and entities like Brahmà, Viùõu, øiva, Indra, Vàyu, Yama, Varuõa, Sårya, Agni, Dhàtà, Påùà, Bhåmi and Candra are merged in me, the king. Do understand this fact and obey my orders."
     Despite repeated requests Vena did not give permission to conduct a Vaiùõava yaj¤a. The sages got angry and cried aloud "Kill this wicked man", "Kill this wicked man". Saying thus the sages killed Vena by Ku÷a grass made sacred and powerful by mantras--Vena, who was spiritually dead because of his contempt of the gods even before. Then the sages saw dust rising in columns from all sides and asked the people the cause of the same. The people said "When they knew that there was no king poor people have turned themselves into rogues and are plundering the wealth of the rich. The swift movements of these running in haste are raising dust from the ground below."
     The çùis conferred together and to get a son from the dead Vena they churned the thigh of the wicked king. Then from the thigh came out a short and black (as black as a burnt pillar) man with a compressed face who stood before the sages in distress and asked "What am I to do?" The sages said 'Niùãda' meaning 'sit down'. He thus became Niùàda (an illiterate forestdweller). He went to the mountain of Vindhya and along with him went all the sins of Vena. Niùàdas thereafter are said to be those who have destroyed the sins of Vena.
     Then the sages churned the right hand of Vena and from it came out a brilliant boy of great strength and power and he was named Pçthu. At the time of his birth there dropped from heaven the divine bow Ajagava and many powerful arrows and a divine armour. All animate objects of the world were happy at his birth. Vena attained svarga for having delivered such a brilliant son. For the coronation of Pçthu the oceans brought very many precious diamonds and the rivers holy water. Brahmà along with âïgirases came and crowned Pçthu as the emperor. Brahmà saw the line of Candra in his right hand and was, therefore, pleased to know that he was part of Mahàviùõu. Thus Pçthu, valiant and brilliant, was crowned their emperor by the virtuous people of Bhàrata.
     He united his people by his love for them. When he travelled through the ocean the water stood still and when he travelled on land the mountains gave way and his flag-pole was never obstructed anywhere.
     3) %<Såta-Màgadhas.>% Brahmà performed a yàga as soon as Pçthu was born. From that yàga was born a very wise and intelligent demon named Såta. A scholarly Màgadha also was born from the yàga. The maharùis commanded the Såta-Màgadhas to praise Pçthu and they then said "Oh revered sages, we do not know anything good or bad about this king just born. He has not earned a name or fame. Then on what basis are we to sing praises about him?" The maharùis said that they should praise him for the qualities he should have in future. Pçthu heard that and feeling elated decided to become a very virtuous emperor. When Pçthu was thinking like that the Såta-Màgadhas sang in melodious tones thus: "This king speaks the truth always, is charitable, is one who keeps his promises, is valiant and full of all good qualities." Thus with the blessings and good wishes of all, Pçthu started his reign.
     4) %<Pçthu attacks the Earth.>% The people were hungry for want of proper food crops. They approached Pçthu and told him that during the short interval between Vena's death and Pçthu's assuming charge the goddess of earth drew inside all her vegetations and so the people were put to great difficulties. They requested him to generate vegetations again.
     Pçthu got angry on hearing this and taking his bow Ajagava and several arrows went in search of the goddess of earth. The goddess got frightened and fled taking the form of a cow. She went to all lokas but Pçthu followed her with his bow and arrows everywhere. At last desiring to escape from the arrows of such a valiant king Bhåmidevã went to him and trembling with fear said "Oh king, why do you make such a persistent attempt, to kill me which would be the great sin of Strãvadha? (killing a woman)." The Ràjà replied that there was no sin in killing wicked persons. The goddess asked what refuge was there for the people if the earth was destroyed. The king said that he would protect his people by the power of his yoga. Bhåmidevã was frightened and she said "Oh king, I shall give you back all I have destroyed in the form of milk. Therefore, virtuous as you are, if you are really interested in the welfare of the people I shall allow you to milk me and take back everything you want. Do bring a calf."
     5) %<Pçthu milks the Earth.>% Pçthu by the end of his bow put in arrangement at one place the thousands of mountains which were lying scattered over the country. The grounds were not even and so there were formerly no divisions into villages and towns. There were no grain-plants like paddy or wheat, no agriculture, no cow-protection and no trade. It was since the time of Pçthu that all these came into being. People desired to live in places where the grounds were even. Then the people lived on fruits, leaves and roots. When they were all destroyed people found it difficult to live.
     Therefore Pçthu making Svàyambhuva Manu as calf milked for the welfare of his people all plants from the earth. People do live even today by what was milked then. Pçthu, because he gave life to Bhåmidevã, became her father and she got the name Pçthvã.
     The brahmin sages milked the cow of earth again. Then Agastya became the calf and Bçhaspati milked. When the planets milked, Candra became the calf and again Bçhaspati milked. The devas even now feed on the ærjjakùãra (milk rich in food value) they got then. All the animals live because of their virtue and truth. The çùis milked truth and virtue. The manes made Yama the calf and Antaka the milker. They milked Svadhà in a silver pot. The cobras and serpents making Takùaka the calf milked poison making Dhçtaràùñra the milker. They live by their poison which is their great defence also. The daityas and dànavas using Virocana as calf and making the twoheaded ètvik Madhu as the milker milked jointly courage, valour and the sarva÷atruvinà÷inã màyà (màyà, the destroyer of all enemies). They milked in an iron pot. All their knowledge, bodily health, strength, vigour, brilliance and valour are made from this and that is why they are adepts in the art of màyà even now.
     Yakùas milked in an iron pot milk that disappeared from the earth. Rajatanàbha milked using Vai÷ravaõa as calf. That Yakùaràjaputra was sarvaj¤a (knowing all) and Sarvadharmaj¤a (conversant with all charitable things) with two heads and eight hands. The ràkùasas, pi÷àcas and wicked maruts using Rajatanàbha as milker and Sumàlã as the calf milked blood in a pot made of a skull. They live on this.
     The Gandharvas and nymphs using lotus as their pot, Suruci as milker and Citraratha as calf milked music from her. The mountains making Mahàmeru as milker and Himàlayas as the calf milked diamonds and medicines. The sacred trees made Sàla the milker and plakùa the calf and milked in a pot of palà÷a Chinnadagdhaprarohaõa (the power of growing again even if cut or burnt). The siddhaguhyakacàraõavidyàdharas also milked her each using different pots, calves and milkers and they all got what they wanted.
     6). %<A÷vamedha.>% Pçthu's land became rich and prosperous. Then he performed an A÷vamedha. The Yàga horse was led by Vijità÷va, son of Pçthu. Indra did not like Pçthu conducting the yàga. Indra hid at a place on the path of the yàga horse. The sage Atri helped Indra. Indra bound the horse and a fight ensued between Indra and Vijità÷va in which Indra was deplorably defeated and confessing his guilt he craved for pardon and Pçthu granting him pardon became his great friend. (4th Skandha, Bhàgavata).
     7) %<Pçthu's rule.>% In the history of Bhàrata the period of Pçthu's rule is considered a golden period. When Pçthu became the emperor, Brahmà divided the universe into several kingdoms and made a separate ruler for each of them. Soma was appointed King of the stars, planets, brahmins, plants, yàgas and austerities. He appointed Kubera as the lord of Kings, Varuõa as the lord of all waters, Viùõu, as the lord of all àdityas and Pàvaka as the lord of all Vasus. Dakùa was given lordship over prajàpatis, Indra over maruts, and Prahlàda over all daityas and dànavas. Yama, the Dharmaràja was made lord of the manes. Airàvata was made King of all elephants and Garuóa King of all birds. Uccai÷÷ravas was made King of all horses and Vçùabha of all cattle. The lion was made King of all beasts and Himavàn the lord of all immovable things. Kapila became chief of all sages and the tiger the leader of all beasts with nails and snouts. Plakùa was made the King of all trees.
     After distributing kingdoms thus, Brahmà appointed Dikpàlakas (guardians of the zones). In the east he posted Sudhanvà, son of Vairàjaprajàpati, in the south he posted øaïkhapàda son of Kardamaprajàpati, in the west he put Ketumàn, son of Rajas and in the north Hiraõyaromà. Thus Brahmà organised a universe with suitable emperors to control and supervise. (Chapter 22, Aü÷a 1, Viùõu Puràõa).
     8) %<The end of Pçthu.>% After several years of benign rule Pçthu became old. He then entrusted the affairs of the state to his son Vijità÷va and left for penance with his wife Arccis. After doing severe penance for a long time he merged with Parabrahman. Arccis who was all along serving her husband with devotion ended her life by jumping into the funeral pyre of her husband following her husband like Lakùmã following Viùõu.
     9) %<Pçthu's sons.>% Pçthu had five sons named Vijità÷va, Haryakùa, Dhåmrake÷a, Vçka and Draviõa. The eldest of these Vijità÷va, with the help of his brothers ruled the country. Haryakùa ruled over the east, Dhåmrake÷a over the south, Vçka, west and Draviõa, north. (Padma Puràõa).

#<PèTHU II># A virtuous brahmin of good conduct. Once when Pçthu was travelling he met five ugly devils. They became devils for their sins of not doing any charity and behaving rudely with beggars. Pçthu gave them advice on àhàra (food), àcàra (conduct) and vrata (vow) so that they might get salvation from their devil-lives. (Chapter 27, Sçùñi Khaõóa, Padma Puràõa).

#<PèTHæDAKA># A sacred pond on the borders of Kurukùetra. This is one of the celebrated tãrthas of Bhàrata. He who bathes in this pond would get the benefit of doing an a÷vamedha. (Chapter 83, Vana Parva; Chapter 39, øalya Parva).

#<PèTHæDARA># A celebrated Yakùa. This Yakùa got a daughter named Saudàminã. Her father took her to different mountains to entertain her. One day while she was playing with her companion Kapi÷abhrå she met a Yaksaputra named Aññahàsa. They fell in love and Saudàminã's father agreed to their marriage and fixed it. After fixing the marriage Pçthådara took his daughter to his house. Next day her companion Kapi÷abhrå came to Saudàminã in a sorrowful mood and when she asked her the reason she said "Friend, how am I to report to you this sad news. On my way to you I passed through a garden named Citrasthala in the valley of the Himàlayas. To have some sport with the love-stricken Aññahàsa his friends staged a drama in which Aññahàsa was made Vai÷ravaõaràja and his brother Dãpta÷ikha, Nalakåbara, and the rest, his ministers. They were thus acting and enjoying when Nalakåbara himself came that way and seeing his servant Aññahàsa in the robes and form of his father was angry and calling Aññahàsa to his side said: "A servant like you is ambitious of becoming a king. Let this ambition be the cause of your downfall. You will be born as man." Aññahàsa was shocked and he craved pardon "Oh Lord, I did this only for some entertainment. I did not do it with any desire for a big position. Pardon me for my mistake. Nalakåbara then by his divine power understood everything and taking pity on him consoled him and said "She with whom you are in love will be your wife in your life as man. Your brother Dãpta÷ikha will then be born as your son. Both of you will then be released from the curse. Dãpta÷ikha after ruling the country for some time will also be free from this curse." Aññahàsa and Dãpta÷ikha soon disappeared by the power of the curse.
     Aññahàsa was born as king of Trigartta in the name of Pavitradhara and Saudàminã became his wife. A son was born to them named Dãpta÷ikha and as soon as he was born the parents were released from the curse and entered heaven. (øa÷àïkavatãlambaka, Kathàsaritsàgara, Taraïga 6).

#<PèTHUDARBHA># A king of the race of Aïga. (Chapter 277, Agni Puràõa).

#<PèTHUGRäVA># When Ràma and Lakùmaõa were staying in Pa¤cavañã a demoness named øårpaõakhà made approaches to them and Lakùmaõa cut off her limbs and sent her away. Then a ràkùasa army came under the leadership of Khara, Dåùaõa and Tri÷iras and Pçthugrãva was one of the twelve prominent soldiers of that army.
     (Sarga 26, Araõya Kàõóa Vàlmãki Ràmàyaõa).

#<PèTHUKA># A devagaõa of Raivata Manvantara.

#<PèTHULâKúA># A King born of the race of Aïga. This king lived in the court of Yama and worshipped him. (øloka 22, Chapter 8, Sabhà Parva).

#<PèTHULâøVA># A king of the race of Ikùvàku. He was the son of Pçthu and father of Adra. (Chapter 1, Brahmàõóa Puràõa).

#<PèTHURAøMI># One of those who are named 'Yati'. The Yatis were a people of anti-yaj¤a feelings and were all burnt to death in Indra's fire of wrath. But three yatis, Bçhadgiri, Rayovàja and Pçthura÷mi were taken care of by Indra and Indra taught them Brahmavidyà, Kùatriyavidyà and Vai÷yavidyà.
     Pçthura÷mi compelled Indra to grant him Kùàtratejas also along with Kùàtravidyà. There is now a sàma even in the name of Pçthura÷mi. (Pa¤ca-viü÷a-Bràhmaõa).

#<PèTHUúEöA># A King of ancient Bhàrata. (5th Skandha, Bhàgavata).

#<PèTHUøRAVAS I># A King of ègveda times. Indra killed the enemies of this King. (Såkta 116, Anuvàka 17, Maõóala 1, ègveda).

#<PèTHUøRAVAS II># Father of Kàmà, wife of king Ayutanàyã. He lived in the court of Yama. (øloka 12, Chapter 8, Sabhà Parva).

#<PèTHUøRAVAS III># A sage of ancient Bhàrata who was a friend of Yudhiùñhira. (øloka 22, Chapter 26, Vana Parva).

#<PèTHUøRAVAS IV># A soldier of Subrahmaõya (Chapter 46, øalya Parva).

#<PèTUøRAVAS V># A serpent. This serpent was present at Prabhàsatãrtha to carry the soul of Balabhadraràma. to Pàtàla (øloka 15, Chapter 4, Mausala Parva).

#<PèTHUVASTRâ># A female attendant of Subrahmaõya (Chapter 46, øalya Parva).

#<PèTHUVEGA># A King of the court of Yama. (øloka 12, Chapter 8, Sabhà Parva).

#<PèTHVäRæPA># A beautiful king of a country called Pratiùñhàna. Once three wise yogins came to him and said "Oh King, we have travelled round the world. There is a princess in Muktidvãpa called Råpalatà. In beauty she will be a good match for you." On hearing this Pçthvãråpa calling the court artist Kumàradatta to his side said "Paint a picture of mine and go along with these three sannyàsins to Muktidvãpa and give the painting in private to the princess there and also bring me an exact painting of hers."
     The painter went to Muktidvãpa and the King coming to know of the talents of the artist Kumàradatta commissioned him to paint a picture of his daughter Råpalatà. He did the work beautifully. The King was immensely pleased and he enquired if Kumàradatta had seen a suitable prince for Råpalatà. Kumàradatta immediately showed him the portrait of Pçthvãråpa. The king found the prince extremely suitable and entrusted the artist himself with the task of negotiating the marriage with Pçthvãråpa. Kumàradatta returned to his King with the portrait of Råpalatà and Pçthvãråpa was infatuated with the dazzling beauty of Råpalatà. Before long the marriage of Pçthvãråpa with Råpalatà was conducted in all grandeur. (Alaïkàravatãlambaka, Kathàsaritsàgara, Taraïga 1).

#<PèTHVäTäRTHA># A sacred pond on the borders of Kurukùetra. He who bathes in this pond would get the benefit of doing a sahasragodàna (giving away as gift a thousand cows). (øloka 13, Chapter 83, Vana Parva).

#<PUCCHâöôAKA># A serpent of the family of Takùaka. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 8, Chapter 57, âdi Parva).

#<PæJANä># A bird of superior intellect. The story of Påjanã was told by Bhãùma to illustrate that Kùatriyas can never be believed.
     There was once a king called Brahmadatta in the country of Kàmpilya. The King had a bird named Påjanã. Påjanã was very intelligent and all-knowing and the king treated her as his friend. Days went by and one day the queen delivered a son. At the same time Påjanã also got a child. The prince and the little bird grew up as great friends. The little bird used to bring to the prince whatever eatable it could take in its little beak. They lived as such thick chums.
     One day while Påjanã was away from the cage, the prince caught hold of the little bird and strangled it to death. When Påjanã came back she found her child missing and went about crying loudly. She then knew what had happened and got very angry. She flew and pricked blind the eyes of the prince and bade farewell to the King. The parting scene was very pathetic. Påjanã declared that Kùatriyas were not to be believed and flew away. (Chapter 139, øànti Parva).

#<PæJâVIDHI># Chapter 155 of Agni Puràõa states the various acts of worship that should be done daily and they are the acts of worship observed by all brahmacàrins during the time of Manusmçti.
     You should rise up at Bràhmamuhårta. Finish your excretory routine sitting facing north during daytime and facing south during night time. If it is at dusk or dawn it should be done as during day time. It should never be done in public roads, water or grass. Wash with sand after your excretions and then wash your teeth. After that take your bath. Baths are of six kinds: Nityasnàna, Naimittikasnàna, Kàmyasnàna, Kriyàïgasnàna, Malakarùaõasnàna and Kriyàsnàna. Any religious act done without a bath is of no use. Therefore you should bathe early. Well-water is good for bathing, water from a fountain is better, water of a lake is much better, river-water is still better and water of a tãrtha is still better. The water of the river Gaïgà is the best.
     After washing after excretions you should enter into the waters and wash again and then wash your body. While washing you should recite the following mantras "Hiraõyavarõaþ, øanno devãþ, àpo hi ùñhà and idamàpaþ." You should submerge yourself in the waters and recite the mantras there under the water. You should also recite Aghamarùaõa såkta or the èk named Drupada. Gàyatrã should be chanted specially. After the Japa you should rub dry with a cloth your head and body and then offer water to the devas and manes. Then you should worship with water reciting Puruùasåkta.
     You should give way to anybody carrying a load, a pregnant woman and preceptors. Never look at the Sun at the time of rising or setting. Never look at the reflection of the moon in waters. Never look at a nude woman. Do not peep into a well. Never trample over clothes and sacred ashes. Never enter the bedroom or the treasure room of another man. Those who rub mud blocks against mud block, cut their teeth or bite their nails will perish. Never enter a house through any other opening than its proper gate. Never interrupt when others are talking. Never use the clothes of another man. Tell everybody 'Bhadram' 'Bhadram' (well well). Never speak to displease anybody. Never walk on the shadow of an individual. Do not pass through the space between two respectable persons sitting and talking. Do not look at falling stars. Never mention the name of another river while in a river. Do not scratch your body with both your hands. Never cross a river before offering water to the devas and manes. Do not throw your excretions into the waters. Never bathe naked. After bath you should pray to gods for your welfare. Never take out a garland from your body by yourself. Avoid dust from the hooves of donkeys sticking to your body. Never laugh at low-caste people, nor live with them nor live in their places. Never live in a place where there are no rivers, doctors or a king. Nor live in a place ruled by barbarous people or a woman or by a number of people together. Never talk with women during their period of menses. If you have talked with them think of Viùõu. Never laugh, sneeze or yawn without covering your mouth. Wise man should hide the disgrace to one superior to himself and protect the words of the superior or his own. Never encourage too much activity of the senses nor should you check the pressure of excretions. Do not belittle even the smallest of ailments or the smallest of enemies. If you walk through public roads you should wash yourself. Never walk bearing water or fire. Do not hiss in the presence of respectable and virtuous people. Do not place one leg over the other leg. Never speak directly or indirectly things which are unpleasant to others. Avoid contempt of Vedas, Kings, sages, science and devas. Do not be jealous of women nor do place confidence in them. Always listen to virtuous talks, be devoted to the gods and observe righteous acts daily. On your birthday worship the moon, gods and brahmins. Never take an oil bath on the fourth (caturthã), sixth (ùaùñhã) and eighth (aùñamã) days of lunar fortnight. Throw away your excretions far away from home. Never be unfriendly with venerable and noble people.

@<[Page 612a]>@

#<PULAHA># One of the Prajàpatis. The references about him in the Puràõas are the following:
     (1) Pulaha was one of the spiritual sons of Brahmà. (øloka 12, Chapter 204, Vana Parva).
     (2) Kùamà, wife of Pulaha, delivered three sons named Kardama, Urvarãvàn and Sahiùõu. (Chapter 10, Aü÷a 1, Viùõu Puràõa).
     (3) Pulaha got of his wife Kùamà another son named Karma÷reùtha. (Chapter 20, Agni Puràõa).
     (4) Pulaha is included in the group of six powerful sages. (øloka 4, Chapter 66, âdi Parva).
     (5) From Pulaha were born the butterflies, lions, tigers, lambs, wolves and Kimpuruùas. (øloka 3, Chapter 66, âdi Parva).
     (6) Pulaha took part in the Janmotsava of Arjuna. (øloka 52, Chapter 122, âdi Parva).
     (7) Pulaha was also among the sages who dissuaded Parà÷ara from conducting a yàga to kill all the ràkùasas. (øloka 9, Chapter 180, âdi Parva).
     (8) Pulaha was a member of the court of Indra. (øloka 17, Chapter 7, Sabhà Parva).
     (9) Pulaha was a worshipper of Brahmà. (øloka 18, (Chapter 11, Sabhà Parva).
     (10) Pulaha did penance at a place on the shores of Alakanandà, a tributary of river Gaïgà. (øloka 6, Chapter 142, Vana Parva).
     (11) He took part in the Janmotsava of Subrahmaõya. (øloka 9, Chapter 45, øalya Parva).
     (12) Pulaha is included in the twenty one Prajàpatis. (øloka 35, Chapter 334, øànti Parva).
     (13) Pulaha is one among the group of Saptarùis called Citra÷ikhaõóins. (øloka 29, Chapter 335, øànti Parva).
     (14) Pulaha is also one of the Aùñaprakçtis. (Chapter 340, øànti Parva).

#<PULAKA># A daitya who was transformed into an animal. There is a story in the Skanda Puràõa about him thus-Pulaka performed penance and got from øiva a boon that he should possess astonishing smell in his body. The demon used to entice even celestial ladies by means of his smell. He thus became a menace to the three worlds. Devas complained to øiva. øiva got angry and commanded him to abandon his demoniac form and become an animal. Pulaka agreed to do so but requested øiva to grant him the smell even in his state of an animal. øiva granted that.

#<PULASTYA># One of the Prajàpatis.
     1) %<Birth and marriage.>% Pulastya is one of the six spiritual sons of Brahmà. Pulastya was born from the Karõa--ear--of Brahmà. (Chapter 65, âdi Parva and Bhàgavata).
     Pulastya had a son named Dattoli (Dambholi) of his wife Prãti. This Dattoli in his previous birth was the Agastya of Svàyambhuva Manvantara. (Chapter 10, Aü÷a 1, Viùõu Puràõa).
     Pulastya had a son named Vi÷ravas of his wife Havirbhå. (4th Skandha, Bhàgavata). Mahàbhàrata states that Pulastya had two wives named Sandhyà and Pratãcã. Havirbhå mother of Vi÷ravas had another name, Màninã.
     All these statements taken together indicate that Pulastya had four wives named Prãti, Havirbhå, Sandhyà and Pratãcã.
     2) %<Genealogy.>% The race formed by Pulastya is given below: Pulastya got a son named Vi÷ravas of his wife Havirbhå alias Màninã. Vi÷ravas had two wives named Kaikasã and Devavarõinã alias Ilabilà. Kaikasã had three sons, Ràvaõa, Kumbhakarõa, and Vibhãùaõa and a daughter named øårpaõakhà. Ràvaõa got of his wife Mandodarã three sons, Meghanàda, Atikàya and Akùakumàra. Kumbhakarõa got of his wife Vajramàlà two sons named Kumbha and Nikumbha. Vibhãùaõa got of his wife Saramà seven sons. Vi÷ravas got of his wife Ilabilà a son named Vai÷ravaõa alias Kubera.
     3) %<Birth of Vi÷ravas.>% In olden times in Tretàyuga Pulastya Maharùi was doing penance on Mt. Meru. On a nearby hillock the sage Tçõabindu was also doing penance. Celestial maidens, Nàga maidens and their lovers came to the à÷rama and by their erotic sports and dances vitiated the precincts of the à÷rama. Pulastya got angry and cursed all the maidens to become pregnant if they entered the à÷rama area. Without knowing this curse Màninã, daughter of Tçõabindu came to that spot and got pregnant of Pulastya. Pulastya then married her and the celebrated Maharùi Vi÷ravas was born to her.
     4) %<How he saved Ràvaõa.>% Once Ràvaõa who started on a victory campaign met Kàrtavãryàrjuna on the shores of Narmadà. Kàrtavãryàrjuna chained Ràvaõa in the former's prison. Pulastya was grieved much to hear about the plight of his grandson and going to Kàrtavãryàrjuna and explaining things got the release of Ràvaõa. (Chapter 46, Brahmàõóa Puràõa).
     5) %<Other details.>%
     (i) Pulastya once blessed Parà÷ara for the writing of Puràõas. (Chapter 1, Aü÷a 1, Viùõu Puràõa).
     (ii) Ràkùasas, Vànaras (monkeys), Kinnaras, Gandharvas and Yakùas were born from the intelligent Pulastya. (øloka 7, Chapter 66, âdi Parva).
     (iii) He was present for the Janmotsava of Arjuna. (øloka 52, Chapter 122, âdi Parva).
     (iv) Parà÷ara once started to perform a Yàga to destroy all the ràkùasas. Pulastya along with other sages went and persuaded him to withdraw from his venture. (Chapter 180, âdi Parva).
     (v) Pulastya was a member of the court of Indra. (øloka 17, Chapter 7, Sabhà Parva).
     (vi) Pulastya sits in the court of Brahmà and worships him. (øloka 19, Chapter 11, âdi Parva).
     (vii) Once Pulastya taught Bhãùma the importance and greatness of all the holy places of Bhàrata. From then onwards Pulastya is called the Guru of Bhãùma also. (Chapter 82, Vana Parva).
     (viii) Pulastya got of his wife Gau a son named Kubera. (øloka 12, Chapter 274, Vana Parva).
     (ix) Vi÷ravas was born of half of the body of Pulastya. (Chapter 274, øloka 13 âdi Parva).
     (x) Pulastya was present for the birth day celebrations of Subrahmaõya. (øloka 9, Chapter 45, øalya Parva).
     (xi) Pulastya also visited Bhãùma lying on his bed of arrows. (øloka 10, Chapter 47, øànti Parva).
     (xii) Pulastya was one among the twentyone Prajàpatis. (See under Prajàpati).
     (xiii) Pulastya is included in the group of Saptarùis called Citra÷ikhaõóins. (øloka 29, Chapter 335, øànti Parva).
     (xiv) Pulastya is one of the Aùñaprakçtis. (Chapter 340, (øànti Parva).
     (xv) As synonyms of Pulastya the following terms are used: Brahmarùi, Viprayogã. (Mahàbhàrata).

@<[Page 613a]>@

#<PULINDA(S) I># The people of the country of Pulinda. Information available regarding them from the Mahàbhàrata is given below:
     (1) Pulindas were originally Kùatriyas. But they became øådras by a curse of the brahmins. (Chapter 33, Anu÷àsana Parva).
     (2) Pulindas who belong to the mleccha tribe became rulers in Kaliyuga. (Chapter 186, Vana Parva).
     (3) Pulindas were born from the foam of the celestial cow Nandinã of sage Vasiùñha when she got enraged. (Chapter 165, â÷ramavàsika Parva).
     (4) Bhãma fought against the Pulindas and destroyed all their big cities. (Chapter 26, Sabhà Parva).
     (5) In the great Mahàbhàrata battle Pulindas fought on the side of Duryodhana. (Chapter 158, Udyoga Parva).

#<PULINDA(S) II># A mleccha tribe of ancient Dakùiõabhàrata. The Vàmana Puràõa gives some details regarding them.

#<PULINDä># See under Caõóaka.

#<PULKASA># A son born to a Kùatriya woman of a øådra is called Pulkasa. (See under Càturvarõya).

#<PULOMâ I># A demon. This asura belongs to the asura race born to Ka÷yapa of Diti. This asura fell in love with Pulomã, wife of the sage Bhçgu. (See under Cyavana). øacãdevã, wife of Indra, was the daughter of Puloman. (Chapter 19, Agni Puràõa).

#<PULOMâ II># (PULOMä). Wife of the sage Bhçgu. (See under Cyavana for details).

#<PULOMâ III># A demoness. Her sons are called Paulomas. This Pulomà had a sister named Kàlakà. Both of them together did severe penance and pleased Brahmà. They got a boon from Brahmà to the effect that their sons would never be killed. The Paulomas were given a golden city in the air to live and he declared that that city could never be destroyed by anyone. (Chapter 173, Vana Parva).

#<PUM, PUT, PUTRA># Pum alias Put is a hell. Those who die without children go to this hell and he who saves one from this hell is called Putra. (øloka 38, Chapter 74, âdi Parva).
     "puünàmno narakàdyastu tràyate pitaraü sutaþ / tasmàt putra iti proktaþ svayameva svayambhuvà //" (øloka 138, Chapter 9, Manusmçti).
     (Because a son of his own, by birth, saves a father from the hell called 'Put' he is called Putra).
     There are twelve different kinds of 'Putras' (sons).
     1) %<Aurasaputra.>% A son born to a wife of his own caste begot by the husband himself is called aurasaputra.
     2) %<Kùetrajaputra.>% If one dies without children or is impotent or possessed of a disease, his wife is lawfully allowed to lie with the brother of the husband to get a child. The son born of such a union is called Kùetrajaputra.
     3) %<Dattaputra.>% When one is worrying miserably for getting a son and if at that time a husband and wife willingly hand over a son born to them by mutual consent with the following words: "This son becomes your own from now" with a religious sprinkling of water, such a son is called Dattaputra.
     4) %<Kçtrimaputra.>% A son adopted from one's own caste for the purpose of doing the obsequial ceremonies for the manes is called Kçtrimaputra.
     5) %<Gåóhotpanna.>% A son born to one's wife by another man is called Gåóhotpanna.
     6) %<Apaviddhaputra.>% When a son is rejected by either a father or mother or by both and that son is taken care of and brought up by another man, that son becomes an apaviddhaputra.
     7) %<Kànãnaputra.>% If a son is born to a virgin before marriage while living with her father, that son is called a Kànãnaputra.
     8) %<Sahoóhaputra.>% When a girl is married while pregnant the son born to her after marriage is called a Sahoóhaputra.
     9) %<Krãtakaputra.>% A son purchased and brought up by a sonless man is called Krãtakaputra.
     10) %<Paunarbhavaputra.>% A son born to a woman after becoming a widow or after being divorced by her husband by her willingly going with another man is called a Paunarbhavaputra.
     11) %<Svayaüdattaputra.>% When a son after becoming an orphan or after being abandoned by his parents goes willingly to another man and remains with him as his son, that son is called Svayaüdattaputra.
     12) %<øaudra (Pàra÷ava) Putra.>% A son born to a brahmin of a øådra wife.

#<PUNARJANMA># It is the theory that the soul of a man is born again after his death. The Puràõas and Vedas contain many statements regarding this of which the following are a few:
     1) %<What is Death?>% When the Jãvàtmà (soul) of an individual leaves his body with all its upàdhis (attributes and adjuncts) it is called Death. By upàdhis are meant the following four things. (i) Mind and the senses.
     (ii) The five Pràõas namely Pràõa, Apàna, Udàna, Vyàna and Samàna. (iii) The Såkùma÷arãra, that is, the Pràõamanovij¤ànako÷asaïghàta (the subtle body that is invisible with the grosser elements). (iv) Karman (action). All these four things follow the soul even after his death. Only when the soul attains mokùa (salvation) do the upàdhis leave it. It is the life breath Udàna that guides the soul out of the body. It is the Såkùma÷arãra that gives heat to the body while there is life and that is why when the soul leaves the body with the upàdhis the body becomes cold.
     2) %<After death.>% When the soul leaves the body with the upàdhis it becomes active again and its activities and movements depend upon the actions of the soul while living. The spiritual actions of the individual are classified into three.
     (i) %<Aparabrahmopàsana.>% He who has done all his deeds according to scriptural injunctions is said to be one who has done upàsana of aparabrahma. When such an individual dies his soul with all the upàdhis attains Candra. He goes to Candra through dhåma (smoke), ràtri (night), Kçùõapakùa (the dark fortnight), dakùiõàyanakàla (the sun's passage south of the equator), pitçloka (world of the manes) and âkà÷a (ether). He enjoys the rewards of the deeds done on earth there and reserving some to be enjoyed or suffered in his next birth the soul with the upàdhis comes back to earth to enter another body. The soul comes back to earth through ether, vàyu, dhåma, megha, varùa, vrãhi, yava, auùadhi, vçkùa, Tila, Puruùabãja and strãgarbha. When the Jãvàtmà goes to Candra its padàrthatva (attribute) diminishes gradually and when it comes back to earth it increases gradually. Thus the jãvàtmà takes thousands of births going to and from the moon. The jãvàtmà coming back from the moon evolves from a plant to man. Plants are the food of man and the soul entering the plant enters the puruùabãja (semen virile) through food. The souls coming out as rebirths do accept wombs according to a definite principle. In the order of the merit of their good deeds on earth they are born in Brahmin, Kùatriya, Vai÷ya or øådra wombs. The souls with great sins are born as worms and insects. This passage of the soul from earth to Candra and vice versa is called Pitçyàna.
     (ii) %<Aparavidyopàsana.>% There are some people who do not consider performance of religious rites as important but worship Brahman. They do not treat Brahman and jãvàtmà as one but view them as separate entities. Such devotees are called Aparavidyopàsakas. Their souls as soon as they leave the body move towards aparabrahman. The path to aparabrahma is through Agni, Jyotis, daytime, øuklapakùa (the white fortnight), Uttaràyaõa (the passage of the sun to the north), samvatsara (year), Sårya (sun), Candra (moon) and Vidyut (lightning). The dhanyas (blessed ones) who attain Vidyut go to Varuõaloka, Indraloka and Prajàpatiloka and then merge with parabrahma (the supreme being). This path is called Devayàna. Since for both Pitçyàna and Devayàna the jãvàtmà has to depend upon Candra it is to be surmised that there is some special connection between jãvàtmà and Candra. Those who attain Aparabrahma by the path of devayàna do not come back to earth. They have no rebirths. Those who have merged with aparabrahma attain Brahman by the end of a lifetime of Brahmà. Thus those who attain Brahman and do not believe that jãvàtmà and Brahman are one and view them separately attain Parabrahma through the merger with aparabrahma. This is called Kramamukti. Some sages are of opinion that those who attain aparabrahma enjoy prosperity by mind. Those who live attached to worldly pleasures but not do things prohibited by the Vedas attain Pitçloka by the path of Dakùiõàyana. After enjoying all the accrued 'puõya' there, they come back again to earth to be born again.
     (iii) %<Pàpopàsana.>% The jãvàtmà of one who does not follow the injunctions of ÷àstras correctly does not attain Candraloka. It is born again as pests and insects attaining a place called Tçtãya. There is no evidence in the Puràõas of their attaining mokùa. How a soul subjected to rebirths attains mokùa is described under 'Mokùa'. (Chàndogya Upaniùad, Gãtà, Bhàgavata, øvetà÷vatara Upaniùad).

#<PUNARVASU âTREYA># An ancient preceptor of âyurveda. He was the Guru of Agnideva author of the book 'Agnive÷atantra' which is the basis of Carakasaühità and also of his classmates like Bhela.
     Punarvasu was the son of the sage Atri who was one of the spiritual sons of Brahmà. In support of this statement it can be found in many places in Caraku saühità his name referred to as 'Atrisuta' or Atrinandana'.
     Atri maharùi was also a learned preceptor of âyurveda According to Ka÷yapasaühità Devendra taught âyur veda to Ka÷yapa, Vaùiùñha, Atri and Bhçgu. The incomplete work 'âyurvedacikitsàtantra' by Atri was completed by Punarvasu according to A÷vaghoùa. Punurvasu's mother's name was Candrabhàgà. Getting knowledge in âyurveda from his father and also from Bharadvàja, Punarvasu became an authority on âyurveda. His important work is 'âtreyasaühità'. There are about thirty prescriptions in his name. The prescriptions regarding 'Balàtaila' and 'Amçtàditaila' are found in Carakasaühità.

#<PUNAøCANDRA># A sacred place. This is situated in the Jamadagnivedã in øårpàrakakùetra. (øloka 12, Chapter 88, Vana Parva).

#<PU¥CU># A King of Såryavaü÷a (solar race). He was the son of Harita and father of Vijaya. (Brahmàõóa Puràõa, Chapter 1).

#<PUöôARäKA I># A King born of the race of ørã Ràma. He was the son of Niùadha and father of Kùemadhanvà. (9th Skandha, Bhàgavata).

#<PUöôARäKA II># One of the Aùñadiggajas (elephants guarding the eight zones). (See under Aùñadiggajas).

#<PUöôARäKA III># A brahmin who lived during the period of Nàrada. Nàrada once held a scholarly conversation with him on virtue. He saw Mahàviùõu in person and attained sàyujya (intimate union with a deity). (Chapter 124, Anu÷àsana Parva).

#<PUöôARäKA IV># A great yaj¤a. (øloka 100, Chapter 5, Sabhà Parva).

#<PUöôARäKA V># A holy place situated on the border of Kurukùetra. One who bathes in a sacred pond there would get the benefit of doing a Puõóarãkayaj¤a. (øloka 83, Chapter 83, Vana Parva).

#<PUöôARäKâ># VI. A nymph. This maiden was present for the Janmotsava of Arjuna and performed a dance then. (øloka 13, Chapter 122, âdi Parva).

#<PUöôARäKAMUKHA># An eminent serpent King. His subjects, Puõóarãkamukhas, lived with him in the beautiful serpent-city surrounded on all sides by gold castles. Gandharvas and Kinnaras of both sexes lived inside the city. A Gandharva of name Lalita fell in love with a Gandharva lady named Lalità and they lived there happily enjoying amorous sports. One day Puõóarãkamukha held a music concert in which Lalita was asked to sing as the leading musician. His love Lalità was absent at the assembly and Lalita could not sing or dance in proper form that day. Karkañaka, a serpent chief, privately informed his King the reason for the poor display of Lalita that day. The King got angry and cursed Lalita thus: "Wicked one, you will be born as a man-eating ràkùasa. This is the penalty for thinking about your wife while singing for me."
     Lalita immediately became an ugly, fierce-looking demon. Lalità deeply mourned over this pitiable plight of her husband and followed him in the forests where he roamed about making loud roaring sounds. While they were thus wandering in the forests, they found a pretty à÷rama in which there was an ascetic engaged in penance. Lalità stood before him with tears rolling down her cheeks. When the sage opened his eyes Lalità told him that she was the daughter of the Gandharva named Vãradhanvà and that her husband had become a demon by the curse of the serpent King Puõóarãkamukha. The sage advised her to observe Ekàda÷ã Vrata. She observed the Vrata with devotion and her husband Lalita, was freed from the curse. He became the former handsome Gandharva once again. They then went back to Gandharvaloka. (Chapter 49, Bhàga 4, Padma Puràõa).

@<[Page 615a]>@

#<PUöôARäYAKA># A Vi÷vadeva. (Chapter 91, Anu÷àsana Parva).

#<PUöôRA I># An ancient King in Bhàrata. (øloka 224, Chapter 1, âdi Parva).

#<PUöôRA II># An ancient region of Bhàrata. The region comprised then the present district of Màlada, certain portions on the east coast of river Kosã and certain portions of Dinàjpur. King Pàõóu conquered Puõóra. (Chapter 112, âdi Parva). The people of Puõóra came to the Ràjasåya of Yudhiùñhira with presents. The Pauõórakavàsudeva mentioned in the Bhàgavata was the King of Puõóra. Karõa and Arjuna conquered this country at different times. (Chapter 52, Sabhà Parva; Chapter 8, Karõa Parva; Chapter 82, â÷vamedhika Parva).

#<PU¥JIKASTHALâ># A nymph. She was the servantmaid of Bçhaspati. One day she was collecting flowers for her Guru in a garden when a set of young men and women came to the garden for amorous sports. They were roaming about in the garden in pairs doing all sorts of erotic acts and Pu¤jikasthalà stood watching them for some time with passion aroused in her. She returned to the à÷rama thinking all the way about her miserable lot of having no husband to enjoy a similar life. She was full of lust when she returned to the à÷rama and on seeing Bçhaspati she caught hold of him by the hand and pleaded to satisfy her passion. Bçhaspati was angry at this improper request and cursed her "You have become rotten. You have become lustful by seeing the amorous sports of others. May you be born as a monkey. Get out of this à÷rama." Pu¤jikasthalà came to her senses and regretting her hasty act begged her Guru to grant her release from the curse. Bçhaspati felt pity on her and said "Go and enjoy to your full sexual life with a lover whom you like best. Then you will get a son from the vitality of øiva. When that son is born you will be released from the curse and you will go to heaven."
     She became immediately a monkey girl named A¤janà and started living in a forest of that name itself. She fell in love with a monkey boy named Kesarã there and lived for many years enjoying an amorous life. She did not get a child even after several years and then she prayed to øiva for a child.
     It was at that time that Pàrvatã and Parame÷vara played amorous sports in the form of monkeys and Pàrvatã became pregnant. Pàrvatã expressed reluctance to be the mother of a monkey child and then øiva by his divine powers deposited his semen virile through Vàyubhagavàn (god of wind) into the womb of A¤janà who was then praying to him for a child. Coming to know of this through Nàrada and fearing that his lordship over the monkeys would be lost if such a monkey were born to A¤janà Bàli poured into the belly of A¤janà molten liquid of pa¤caloha (five metals). A¤janà was not the least injured and she gave birth in due course to a monkey son who became the celebrated Hanåmàn, the life-force of the Ràma-Ràvaõa tussle. (Pårvakàõóa, Kamba Ràmàyaõa; Kiùkindhà Kàõóa, Vàlmãki Ràmàyaõa).
     This Pu¤jikasthalà belongs to the famous set of eleven devakanyakàs. They are: Menakà, Sahajanyà, Karõikà, Pu¤jikasthalà, ètusthalà, Ghçtàcã, Pårvacitti, Ullocà, Pramlocà, Urva÷ã and Vã÷vàcã. These were the celebrated courtezans of Svarga. (Chapter 123, âdi Parva). Pu¤jikasthalà was the dancer at the court of Kubera. (Chapter 10, Sabhà Parva). She took part in the Janmotsava of Arjuna. (Chapter 122, âdi Parva).

#<PæNTâNAM NAMBæTIRI>#
     1) %<General information.>% The illam (house) of this Nambåtiri who was a contemporary of Meppattår Nàràyaõa Bhaññatiri was in Nenmeni aü÷a of the taluk of Valluvanàóu in south Malabar. Though some say that his original name was Brahmadatta there are no sufficient records to support the statement. His Guru according to the work 'ørã Kçùõakarõàmçta' was a nambåtiri named Nãlakaõñha. Påntànam had only ordinary education. He worshipped Kçùõa at the temple of Guruvàyår for a very long time and became a great devotee of Kçùõa. He lived for ninety years. When he became very old he found it difficult to come to Guruvàyår for worship and so one day he bade farewell to the deity. Then a voice from heaven said "Do not worry. I will be near you on your left side." He went and sat on a hill named Tirumàndha and to his astonishing ecstasy he found Kçùõa sitting on his left side. He then constructed a temple there and installed his deity Kçùõa there and continued his worship. That was the Vàmapura (left place) of Påntànam.
     2) %<Kçtis (works).>% The following are the works of Påntànam: (i) Bhàùàkarõàmçta (ii) Kumàràharaõam (Pàna) (iii) J¤ànappàna (iv) Pàrthasàrathistava (v) Ghanasaïgha (vi) Nàràyaõakãrtanas (vii) Govindakãrtanas (viii) ânandançtya (ix) Dvàda÷àkùaranàmakãrtana (x) ørãkçùõakãrtanas (xi) Aùñàkùarakãrtana (xii) Brahmaparagovindakãrtana (xiii) Gopàlakçùõakãrtana (xiv) Gaurãkãrtana (xv) Vàmapure÷akãrtanas (xvi) Padmanàbhakãrtana (xvii) Vivekodayakãrtana (xviii) Jayakçùõakãrtana (xix) Viñakolkãrtana (xx) ørã Ràma Kirtana (xxi) Mukundakãrtana (xxii) Da÷àvatàrastotra. Besides these he has composed some philosophical songs in Tamil also.
     3) %<J¤ànappàna.>% Påntànam got a son after a long time of prayer and for the ceremony of Annaprà÷ana (feeding rice for the first time) all the people of his community were invited. The women who came for the function threw their upper garments on to the cradle where the little child was suffocated to death. Påntànam thereafter became disgusted with life and J¤ànappàna was written at that time.
     4) %<Santànagopàlam.>% Påntànam spent most of his time in the temple of Guruvàyår after the death of his child. It was at this same time that the great scholar Nàràyaõabhaññatiri, author of the famous Nàràyaõãya, was in the temple worshipping the deity there. Påntànam had written a poem 'Santànagopàlam' in the pàna style and he took it to the great pandit Nàràyaõa Bhaññatiri for correction. With the haughtiness that was his trait he said "What is there for correction in a Malayàlam poem? Nothing but blunders will there be in it. Especialy when Påntànam is not well-versed in Sanskrit grammar. It will therefore be full of mistakes." Påntànam could not contain the rebuff and he wept bitterly. Then from the inside of the temple came a voice which said "Though Påntànam is not a grammarian like you Bhaññatiri, he is a greater devotee of mine than you. His Bhakti is more appealing to me than your vibhakti." The divine voice made Bhaññatiri feel sorry and ashamed of his behaviour and he begged Påntànam to grant him pardon and immediately went through his work giving suggestions for improvement.

#<PUöYA I># Son of the sage Dãrghatamas. The story of Puõya as found in J¤ànavàsiùñha is the following:-There is a mountain called Mahendra in Jambådvãpa. Dãrghatamas who was doing penance there had two sons named Puõya and Pàvana. Puõyakumàra grew up into a boy abounding in virtues. Pàvana was not so broad-minded. When after some time Dãrghatamas, their father died, Puõyakumàra controlling his sorrow did all the funeral rites; but Pàvana unable to control his sorrow left the place and wandered in the forests weeping bitterly. After some days Puõyakumàra went in search of his brother and on finding him consoled him and told him that there was nothing to be worried about their father's death. On hearing the learned and moral teachings of Puõya, Pàvana also got enlightened and after living in that forest for a number of years both of them abandoned their lives.

#<PUöYA II># The name of the à÷rama of the sage Vibhàõóaka. (øloka 23, Chapter 110, Vana Parva).

#<PUöYAJANA># A ràkùasa. Raivata, king of Ku÷asthalã, born of the race of øaryàti, went to see Brahmà. Taking advantage of his absence from the place Puõyajana took control over Ku÷asthalã. Afraid of the demon all the hundred brothers of Raivata left the country. After some time the øaryàti dynasty merged with that of Hehaya. (Chapter 2, Aü÷a 4, Viùõu Puràõa).

#<PUöYAJANä># Wife of Maõibhadra, one of the øivapàrùadas. Her father's name was Kratustha. Maõibhadra got thirteen sons of Puõyajanã. (Chapters 3 and 7, Brahmàõóa Puràõa).

#<PUöYAKèT># A Vi÷vadeva. (øloka 30, Chapter 91, Anu÷àsana Parva).

#<PUöYANâMâ># A soldier of Subrahmaõya. (Chapter 45, øalya Parva).

#<PUöYANIDHI># A king of the lunar race. The King was a great devotee of Viùõu and he went to Ràme÷vara to do worship of Viùõu there. Pleased with the pure devotion of the king Mahàviùõu started living at Ràme÷vara under the name of Setumàdhava. (Chapter 3, Skanda Puràõa).

#<PUöYAøäLA># A brahmin who was residing on the banks of the river Godàvarã. Once Puõya÷ãla engaged a brahmin widower for officiating in a øràddha ceremony. As a result of that sin Puõya÷ãla's face became that of a donkey. To be freed from the sin he went and bathed in the Svàmitãrtha and âkà÷agaïgàtãrtha of Veïkañàcala. His sin was washed away and his face regained its original form. (Chapter 2, Skanda Puràõa)

#<PUöYAøRAVAS># A sage. This maharùi who was a great devotee of Viùõu was born to the brother of Nandagopa, during the incarnation of Viùõu as Kçùõa, as a daughter named Lavaïgà. (Pàtàla Khaõóa, Padma, Puràõa Chapter 72).

#<PUöYATOYâ># A river seen by the sage Màrkaõóeya when he moved about inside the belly of Bàlamukunda. (See under Màrkaõóeya).

#<PURA># A demon.

#<PURAMâLINä># A river of Puràõic fame. (øloka 21, Chapter 9, Bhãùma Parva).

#<PURANDARA I># Indra.

#<PURANDARA II># Tapa, son of the agni called Pà¤cajanya. Indra once became the son of this Purandara. (øloka 3, Chapter 221, Vana Parva).

@<[Page 616b]>@

#<PURANDARA III># The name of Indra in Vaivasvata Manvantara. (See under Manvantara). In Matsya Puràõa Purandara has been considered to be one among the eighteen Vàstu÷àstrakàras (adepts in house building). The other seventeen are: Bhçgu, Atri, Vasiùñha, Vi÷vakarmà, Maya, Nàrada, Nagnajit, Vi÷àlàkùa, Brahmà, Kumàra, Nandã÷a, øaunaka, Garga, Và÷udeva, øukra, Bçhaspati and Aniruddha. (Matsya Puràõa, Chapter 252, verses 2 and 3).
     According to Mahàbhàrata Lord øiva wrote a book "Vai÷àlàkùa" containing ten thousand chapters dealing with Dharmàrthakàmas. Purandara condensed it into a book of five thousand chapters called 'Bàhudantaka.' Purandara gave that book that name in honour of his mother who was called Bàhudantã. (Chapters 59, 89 and 90, øànti Parva).

#<PURA¥JANA># A king. The story of this king was told to king Pràcãnabarhis by Nàrada to illustrate the truth that those who kill yaj¤a cows on earth would surely suffer its consequences at one time or another.
     Pura¤jana once started on a tour after killing a few yaj¤a cows. His aim was to build a new palace. After walking alone for a long time he reached the neighbourhood of Himàlayas. While wandering in the forests he saw a beautiful garden and by its side a big castle with nine tower-gates. It was the residence of the Gandharva lady Pura¤janã. She had innumerable girl companions and her castle was guarded by a five-hooded cobra called Prajàgiri.
     Pura¤janã fell in love with Pura¤jana at first sight and their greetings and subsquent talks ended in their marriage. Thus Pura¤jana became the husband of Pura¤janã and they lived happily an erotic life for a hundred years. Then one day the king went for hunting alone. Even that separation for a little while from Pura¤janã was unbearable to Pura¤jana and he returned to his palace soon. Pura¤janã did not come to receive him. On enquiry her companions informed the king that Pura¤janã was lying on the floor with grief unable to bear the separation from the king. Pura¤jana consoled her and they lived again for many years in perfect happiness. Then one thing happened.
     Kàla had a daughter named Kàlakanyakà who lived a very wicked and vicious life. She wanted to get married but nobody wanted to be her husband. øhe went about in search of a husband. Påru became her husband for some time but she was soon divorced by him. She approached a Yavana king named Bhaya who had a brother called Prajvara. Bhaya did not want to take that woman as his wife and so sent her back with a boon that she could stand in hiding and enjoy all men she liked. He sent his brother Prajvara for her help. She roamed about like that for some time and came back again to Bhaya. Kàlakanyakà, Bhaya and Prajvara joined together and gathering a strong army attacked Pura¤jana. A grim battle followed which lasted for several years in the end of which Pura¤jana was defeated and taken captive. While he was being taken as a prisoner a herd of wild cows attacked Pura¤jana and he was killed. After that he was born as a princess named Vaidarbhã. Malayadhvaja, king of Pàõóya, married her and got seven celebrated sons. Agastya married the daughter of Malayadhvaja. (4th Skandha, Bhàgavata).

#<PURA¥JAYA># A king of Ayodhyà. See under Kàkutstha.

@<[Page 617a]>@

#<PURâöA>#
     1) %<General information.>% The Amarako÷a describes a Puràõa thus:
     "sarga÷ca pratisarga÷ca vaü÷o manvantaràõi ca / vaü÷ànucaritaü càpi puràõam pa¤calakùaõam //"
     According to this definition, Puràõa is one which describes Sarga, Pratisarga, Vaü÷a, Manvantara and Vaü÷ànucarita. Among these Sarga and Pratisarga are natural creation and renovation (Cosmogony). Vaü÷a means history of sages and patriarchs. By Manvantara is meant the period of different Manus. Vaü÷ànucarita means Genealogy of kings. In the Puràõas which are current now some of these five divisions are wanting.
     Statements about Puràõas are found even in the Bràhmaõas. Therefore it is to be surmised that Puràõas existed even before historic times. Mahàbhàrata has used the term Puràõa to mean stories about devas and siddhas. The Upaniùads say that Puràõas are itihàsas and as such constitute the fifth Veda. Smçti says that Puràõas are commentaries on Vedas. From all these statements it can be gathered that Puràõas have a hoary past. The great Sanskrit scholar Raïgàcàrya has defined Puràõa as Purà nava (Purà=old; nava =new) meaning things which are as good as new though existing from olden times. Though there are large portions of wide imagination dealing with the human side in the Puràõas many truths about the universe can be grasped from them. All the Puràõas contain praises of Brahmà, Viùõu and Mahe÷vara. In most of the Puràõas of old, new additions and interpolations are seen. The Puràõas in original were in existence before Christ.
     "àkhyànai÷càpyupàkhyànair gàthàbhiþ kalpa÷uddhibhiþ / puràõasaühitàü cakre puràõàrthavi÷àradaþ //" (øloka 15, Chapter 6, Aü÷a 3, Viùõu Puràõa)
     "aùñàda÷a puràõàni kçtvà satyavatãsutaþ / bhàratàkhyànamakhilaü cakre tadupabçühaõam //" (øloka 70, Chapter 53, Matsya Puràõa)
     From the above it can be gathered that it was Vyàsa who composed all the Puràõas. Bàõa who lived in the seventh century A.D. speaks about Vàyu Puràõa. Kumàrila Bhañña who lived in the eighth century and øaïkaràcàrya who lived in the ninth century speak about the Puràõas. Puràõas must have therefore taken their present forms before the sixth or seventh century A.D.
     There are eighteen major Puràõas and another eighteen minor ones. The major Puràõas contain over four lakhs of ølokas. All the Puràõas are in verses like Mahàbhàrata. But none of them is as good as Mahàbhàrata as a piece of literature. Still the Puràõas splendidly reflect the culture of Bhàrata. The Puràõas are the basis of the bulk of Indian thinking on matters social, cultural, religious and political. Even the Indian art has taken form from the Puràõas. The Puràõas are classified into three, those pertaining to Brahmà, those pertaining to Viùõu and those to øiva.
     2) %<A. Viùõu-based Purànas.>%
     (i) %<Viùõu Puràõa.>% This is one of the most important of all the Puràõas. This contains the five technical divisions of the Puràõas. This is divided into six aü÷as. This deals with the events of Vàràhakalpa and contains twentythree thousand ÷lokas. The theme is the ten incarnations of Mahàviùõu. Viùõu Puràõa is the most ancient of all the Puràõas and has got the name Puràõaratna (gem of Puràõas).
     The method of narration is in the form of teaching his disciple Maitreya by sage Parà÷ara. Since there is a reference in it to the Maurya dynasty it is to be surmised that this was composed in the first or second century A.D. The narrator himself states thus:-"Vyàsa an adept in the compositon of Puràõas composed this Puràõasaühità with àkhyànas, Upàkhyànas, gàthàs and Kalpanirõayas. A Såta named Romaharùaõa was Vyàsa's chief disciple. The broad-minded Vyàsa gave that saühità to that såta. Romaharùaõa had six disciples named Sumati, Agnivarcas, Mitràyus. øàü÷apàyana, Akçtavraõa, and Sàvarõi. Of these Akçtavraõa, Sàvarõi and øàü÷apàyana born in the Ka÷yapagotra have composed Puràõasaühitàs. There is yet another saühità composed by Romaharùaõa which was the basis of the saühitàs of his three disciples. I have composed Viùõupuràõa basing on the above four saühitàs."
     If a man gives as gift a book of Viùõu Puràõa on the full moon day in the month of àùàóha (July) with Jaladhenu he will attain Viùõupàda.
     (ii) %<Bhàgavata Puràõa.>% This is the most popular and widely circulated of all the Puràõas. It is dear to Viùõu-devotees. Divided into twelve Skandhas this contains eighteen thousand ÷lokas. All the incarnations of Viùõu are described in this. The most interesting Skandha is the tenth Skandha in which the author has described the life and activities of ørã Kçùõa. There was once a belief that it was Baladeva who lived in the thirteenth century A.D. that had composed this Puràõa. But this belief was smashed when it was found that Vallàlasena of Bengal who lived in the eleventh century A.D. had made references to this Puràõa in some of his works. Bhàgavata accepts Kapila and Buddha as incarnations of Viùõu. This has been translated into all Indian languages. This book has to be given as gift on the fullmoon day in the month of Proùñhapada (September). Agni Puràõa instructs that this book is to be given along with a golden image of a lion.
     (iii) %<Nàradãya Puràõa.>% This is in the form of a narration by Nàrada to Sanatkumàra. In this book of twentyfive thousand verses Nàrada teaches the dharmas of Bçhatkalpa. If this is given as gift on the full-moon day in the month of â÷vina there will be great prosperity.
     (iv) %<Garuóa Puràõa.>% This is in the form of instructions to Garuóa by Viùõu. This deals with astronomy, medicine, grammar, and with the structure and qualities of diamonds. This Puràõa is dear to Vaiùõavites. The latter half of this Puràõa deals with life after death. The Hindus of north-India generally read this Puràõa while cremating the bodies of the dead. This has given great importance to the origin of Garuóa. There are eight thousand verses in this book. This book should be given as gift along with an image in gold of a swan to get prosperity.
     (v) %<Padma Puràõa (Pàdma Puràõa).>% This book is divided into six Khaõóas comprising fiftyfive thousand verses. The six Khaõóas are Sçùñikhaõóa, Bhåmikhaõóa, Svargakhaõóa, Pàtàlakhaõóa, Uttarakhaõóa and Kriyàyogasàra. The Uttarakhaõóa describes the importance of all months and also the lotus, the seat of Brahmà. This contains the stories of øakuntalà and ørã Ràma as described by Kàlidàsa in his works øàkuntala and Raghuvaü÷a which has made some believe that this Puràõa was written after Kàlidàsa. If this Puràõa is given as gift with a cow in the month of Jyeùñha (June) it brings prosperity.
     (vi) %<Varàha Puràõa.>% The mode of narration is in the form of narrating the story by Varàha, the third incarnation of Viùõu. The theme is about holy places and mantras. It states that the goddess of earth prayed to Mahàviùõu and that prayer took the form of a goddess. This book contains fourteen thousand verses. If one copies down this Puràõa and gives it as gift along with a golden image of Garuóa on the full-moon day in the month of Caitra (April) one will attain Viùõuloka.
     %<B. Puràõas relating to Brahmà.>%
     (i) %<Brahma Puràõa.>% This is in the form of teachings by Brahmà to Dakùa. This contains twentyfive thousand verses. This is called âdi Puràõa also. There is a special treatise in this book on Orissa, an ancient holy region of Bhàrata. There is in this a special annexure explaining the intimacy between øiva and Sårya which is a deviation from other Puràõas. Brahma Puràõa states about a såryakùetra (sun-temple) situated at a place called Koõàrka near the holy place of Purã, installed there in the year 1241 A.D. If this Puràõa along with Jaladhenu is given as a gift on the full-moon day in the month of Vai÷àkha (May) the donor will attain heaven.
     (ii) %<Brahmàõóa Puràõa.>% This deals with the origin of the universe as told by Brahmà. In the beginning there was a golden egg and the prapa¤ca (universe with its activities) was formed out of it. Portions of Adhyàtma Ràmàyaõa, references to Ràdhà and Kçùõa and the incarnation of Para÷uràma are included in this. This book contains twelve thousand verses and it is believed to be uttama (best) to give this book as a gift to a brahmin.
     (iii) %<Brahmavaivarta Puràõa.>% This was instructed to Sàvarõika by Nàrada. The theme is the story of Rathantara. There are four kàõóas in this Puràõa called Brahmakàõóa, Prakçtikàõóa, Gaõe÷akàõóa and Kçùõajanmakàõóa. This deals with Prapa¤casçùñi (creation of the universe). It says that Prapa¤ca is nothing but the Vaivartta (transformation) of Brahman. It is considered to be holy to give this book containing eighteen thousand verses as a gift on the full-moon day in the month of Màgha (February).
     (iv) %<Màrkaõóeya Puràõa.>% This is one of the ancient Puràõas. There are many stories regarding Indra, Sårya and Agni in this. This includes a division called Devãmàhàtmya containing praises about the goddess Durgà. This contains nine thousand verses and it is considered as uttama (best) to give this book as a gift to a brahmin on a full-moon day in the month of Kàrttika (November).
     (v) %<Bhaviùya Puràõa.>% This is what is told to Manu by Sårya (Sun). This contains statements about future events. The book praises the worship of Sårya (Sun), Agni (fire) and Nàga (serpent). There is an annexure dealing with the several holy places of Bhàrata and the rights of pilgrims. The book contains fourteen thousand verses and it is considered to be uttama (best) to give this book along with treacle as a gift to a brahmin on the full-moon day in the month of Pauùa (January).
     (vi) %<Vàmana Puràõa.>% There is a great similarity between the contents of this Puràõa and that of Varàha Puràõa. All the incarnations of Viùõu from Vàmana downwards are described in this Puràõa. The scene of øiva marrying Pàrvatã is vividly described in this book. This Puràõa contains ten thousand verses and it is considered to be uttama (best) to give this book as a gift in the autumn season or at the time of Viùuva to a brahmin.
     %<C. Puràõas relating to øiva.>%
     (i) %<Vàyu Puràõa.>% This Puràõa is told by Vàyu. Bàõabhañña who lived in the seventh century A.D. makes references to this Puràõa in his works. There are many references in this Puràõa about the Gupta Kings who ruled Bhàrata in the 4th century A.D. So it is believed that this Puràõa must have been written in the fifth or sixth century A.D The book contains plenty of verses in praise of øiva. There are fourteen thousand verses in the Vàyu Puràõa and it is considered to be best to give this book as a gift to a brahmin on the full-moon day in the month of øràvaõa (August).
     (ii) %<Liïga Puràõa.>% This contains instructions of øiva on Dharma sitting in the form of liïga (Phallus). The twentyeight different forms of øiva are described in this. This contains twelve thousand verses and if this book is given as a gift to a brahmin with tiladhenu on the full-moon day in the month of Phàlguna (March) the donor will attain øivasàyujya.
     (iii) %<Skànda Puràõa.>% This Puràõa is narrated by Skanda. The theme is the slaughter of the demon Tàrakàsura by Skanda (Subrahmaõya). There is a great similarity between this Puràõa and the Kumàrasambhava of Kàlidàsa. There are eightyfour thousand verses in this Puràõa and giving this book as a gift is thought to be good.
     (iv) %<Agni Puràõa.>% This Puràõa was instructed to the sage Vasiùñha by Agnideva. There are several references in this to øivaliïga and Durgàdevã. The incarnations of Ràma and Kçùõa are also dealt with in this. Distinct from other Puràõas this book deals with arts and science like Kavyàlaïkàranàñakas (Poems, dramas, figures of speech), Jyoti÷sàstra (Astronomy) and øilpakalà (architecture). This Puràõa contains twelve thousand verses and is capable of imparting knowledge on all arts and sciences.
     (v) %<Matsya Puràõa.>% This Puràõa was taught to Manu by Matsya, the incarnation of Viùõu, The incarnation of Matsya is dealt in this. Several subjects like Jainamata (religion of Jainism), Buddhamata (Buddhism), Nàñya÷àstra (histrionics) and ândhraràjavaüsa (kingdom and Kings of ândhra) are discussed in this book. The book contains thirteen thousand verses and this is to be given as gift along with a golden image of a fish at the time of Viùuva.
     (vi) %<Kårma Puràõa.>% This Puràõa is taught by Kårmamårti (incarnation of Viùõu as Kårma (tortoise) while narrating the story of Indradyumna at Pàtàla. All the seven islands and seven oceans are described in this book. Bhàrata is situated in the centre of all these and is called Jambådvãpa. Though it is believed that there were four saühitàs for this, only the Bràhmasaühità is available now. It includes ä÷varagãtà and Vyàsagãtà. The book contains eight thousand verses and is to be given as gift along with a golden image of tortoise.
     3) %<Upapuràõas.>% There are eighteen minor Puràõas besides the eighteen major ones. They are:--(1) Sanatkumàra (2) Nàrasiüha (3) Nàradãya (4) øiva (5) Durvàsas (6) Kàpila (7) Mànava (8) U÷anas (9) Vàruõa (10) Kàlika (11) Sàmba (12) Saura (13) âditya (14) Màhe÷vara (15) Devãbhàgavata (16) Vàsiùñha (17) Viùõudharmottara (18) Nãlamata Puràõa.
     The two Upapuràõas mentioned lastly are associated with Kashmir. The first is about the Vaiùõava religion there and the second about the wise saying of a Nàga King of the place called Nãla. (Puràõas; History of Sanskrit Literature).

#<PæRAöA># An ancient sage. He was one among the çùis who visited Bhãùma lying on his bed of arrows. (øloka 12, Chapter 47 øànti Parva).

#<PURâVATä># A river of Bhàrata of Puràõic fame. (øloka 24, Chapter 9, Bhãùma Parva).

#<PURAYA># A King of Vedic times. He is mentioned in the dànastuti of ègveda.

#<PURIKâ># A city in ancient Bhàrata. This city was ruled by a King named Paurika. (øloka 3, Chapter 111, øànti Parva).

#<PæRöA I># A serpent born of the family of Vàsuki. It was burnt to death at the Sarpasatra of Janamejaya. (øloka 2, Chapter 57, âdi Parva).

#<PæRöA II># A Devagandharva born to Ka÷yapa of his wife Pradhà. (Chapter 65, âdi Parva).

#<PæRöâ III># The name of the tithis (lunar days) Pa¤camã, Da÷amã and Pa¤cada÷ã. Yudhiùñhira was born on the Pa¤camã day called Pårõà. (øloka 6, Chapter 122, âdi Parva).

#<PæRöABHADRA I># A celebrated serpent of the family of Ka÷yapa. (øloka 12, Chapter 35, âdi Parva).

#<PæRöABHADRA II># The son of a Yakùa called Ratnabhadra living on the mountain Gandhamàdana. He had a son named Harike÷a (Piïgala). Harike÷a was a devotee of øiva and so Pårõabhadra who was a devotee of Kubera sent Harike÷a away from his house. Harike÷a was then taken care of by øiva and made one of his attendants. (Matsya Puràõa, Chapter 18).

#<PæRöAMUKHA># A serpent born of the race of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 16, Chapter 57, âdi Parva).

#<PæRöâðGADA># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 16, Chapter 57, âdi Parva).

#<PæRöâYUS># A Devagandharva who was the son of Ka÷yapa of his wife Pradhà. (øloka 46, Chapter 65, âdi Parva.

#<PUROCANA># A minister of Duryodhana. It was under the guidance of this minister that the lac-palace was constructed and set fire to in order to kill the Pàõóavas. Purocana was also burnt to death when the lac-palace was destroyed by fire. (See under Arakkilla).

#<PUROJAVA># The youngest son of the Vasu, Pràõa, born to him of his wife ærjjasvatã. (6th Skandha, Bhàgavata).

#<PUROVASU># A King of the Aïga line of Kings. He was the son of Babhrusetu. He ruled over the country of Gàndhàra. (Chapter 270, Agni Puràõa).

@<[Page 619b]>@

#<PURU I># A Kùatriya King. He was the son of Manu. Manu had eleven sons of his wife Naóvalà.

#<PURU II># A mountain. (øloka 22, Chapter 90, Vana Parva).

#<PæRU I># A celebrated king of Candravaü÷a.
     1) %<Genealogy.>% Descending in order from Viùõu are Brahmà-Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Påru.
     Yayàti had two wives named øarmiùñhà and Devayànã. øarmiùñhà gave birth to Druhyu, Anu and Påru. Devayànã gave birth to Yadu and Turvasu.
     2) %<Påru becomes king.>% Yayàti, Påru's father, was turned into an old man by a curse of øukràcàrya. The king called all his sons to his side and requested each to take his old age and give him their youth. All the elder sons refused to do it but Påru agreed to do so. Taking the youth of Påru, his father, Yayàti lived a sensuous life for a thousand years. Then the king gave back Påru his youth and crowned him as the heir apparent to his kingdom. (See under Devayànã).
     3) %<Other details.>%
     (i) Påru got of his wife Kausalyà alias Pauùñã three sons named Janamejaya (Pravãra), ä÷vara and Raudrà÷va. (Chapter 94, âdi Parva).
     (ii) After his death Påru entered the court of Yama. øloka 8, Chapter 8, Sabhà Parva).
     (iii) Påru along with Indra in the latter's Vimàõa witnessed the war between Arjuna and the Kauravas. (øloka 10, Chapter 56, Viràña Parva).
     (iv) A king called Màndhàtà once defeated Påru in a battle. (øloka 10, Chapter 62, Droõa Parva).

#<PæRU II># The name of the charioteer of Arjuna (øloka 30, Chapter 33, Sabhà Parva).

#<PURUCCHEPA (PARUCCHEPA)># A sage praised in the ègveda. He was the son of Divodàsa. (Maõóala 1, ègveda).

#<PURUJIT># A king who was the son of Kuntibhoja and brother of Kuntã, mother of the Pàõóavas. He had a brother named Kuntibhoja. In the great battle he fought against Durmukha of the Kaurava army. When he died Purujit went to Yamaloka. (Chapter 14, Sabhà Parva; Chapter 6, Karõa Parva, Chapter 23, Droõa Parva).

#<PURUKUTSA># The son born to the celebrated king, Màndhàtà of his wife Bindumatã. (See under Màndhàtà for Genealogy). Purukutsa had a brother named Mucukunda. Descending in order from Purukutsa were Araõya--Bçhada÷va--Harya÷va--Tridhanvà--Aruõa--Satyavrata--Tri÷aïku.
     One Purukutsa is praised in the ègveda. It is not known whether both are one and the same person. Purukutsa with his wife Narmadàdevã went to the forest of Kurukùetra and doing penance there attained mokùa. (Chapter 20, â÷ramavàsika Parva).

#<PURUMäôHA># A king of Påruvaü a. He was the son of Bçhatputra. Bçhatputra had two more sons named Ajamãóha and Dvimãóha. Of these three sons the most valiant Ajamãóha became the propagator of the dynasty. (Chapter 278, Puràõa).

#<PURUMITRA I># One of the eleven valiant sons of Dhçtaràùñra. In the great battle of Mahàbhàrata Abhimanyu wounded this soldier. (Chapter 73, Bhãùma Parva).

@<[Page 620a]>@

#<PURUMITRA># II. The first Maõóala of the ègveda mentions a Ràjarùi youth Vimada marrying the daughter of Purumitra.

#<PURUNäTHA># See under Paruõãtha.

#<PURæRAVAS># I. A prominent king of Candravaü÷a (lunar race).
     1) %<Origin of Candravaü÷a and birth of Puråravas.>% Descending in order from Brahmà came Atri--Candra--Budha Puråravas. The dynasty which came from Candra was called the Candravaü÷a. Though Budha was the first king of Candravaü÷a it was Puråravas who became celebrated. The story of the birth of Puråravas is given below:
     Brahmà in the beginning deputed the sage Atri for the work of creation. Atrimaharùi started the penance called anuttara to acquire sufficient power for creation. After some years Saccidànanda brahma with an aura of lustre reflected in the heart of that pure and serene soul. In sheer ecstasy tears rolled down his cheeks and the glittering flow of water was lustfully drunk by the zones taking the form of women with a view to producing progenies. They became pregnant but were unable to bear the embryo of Atri and so they threw them away. Brahmà took them all and made them into one armoured youth and took him in his chariot to his land. Then the brahmarùis requested Brahmà to make him their lord. When the rùis, devas, gandharvas and nymphs praised him reciting sàmaveda the majestic lustre of the youth increased. It was from this that auùadhas (medicines) originated and that is why Candra is considered to be the lord of medicines, dvija and Vedasvaråpa. The Candramaõóala is full of chemicals. It increases and decreases according to the white half and black half of the moon-based month.
     Dakùa gave in marriage to Candra twentyseven beautiful maidens. Then Candra did penance meditating on Viùõu for ten thousand Kalpas. Viùõu pleased by his penance asked him to name a boon and Candra said "When I perform a yàga in svarga all the devas like Brahmà should come in person to my yàga÷àlà and take the yàgabhàga. øålapàõi should remain as a watchman at my Ràjasåya." Accordingly with the blessing of Viùõu, Candra conducted the yàga in which Atri, Bhçgu, Brahmà, Viùõu, Devas, Vasus, Maruts and Vi÷vadevas took part. Candra gave as yàga-fees to ètviks all the three worlds. The yàga was complete and when Candra rose up after a bath nine devãs fell in love with the amorous beauty of Candra. Lakùmã, wife of Viùõu, Sinãvàlã, wife of Kardama, Dyuti, wife of Vibhàvasu, Puùñi, wife of Dhàtà, Prabhà, wife of Sårya, Kuhå, wife of Haviùmàn, Kãrti, wife of Jayanta, Aü÷umàlã wife of Ka÷yapa and Dhçti wife of Nanda, abandoned their husbands and went with Candra. Candra treated them all as his own wives and gave them erotic pleasure to their hearts' content. Those who saw this non-virtuous act stood dumbfounded unable to curse Candra.
     Attracted by the dazzling brilliance of Candra Tàrà, wife of Bçhaspati, went with him. Enraged at this, Bçhaspati joining with other devas prepared for a fight against Candra. Devas took sides and by the mediation of Indra a conference of both the parties was held and Tàrà was sent back to Bçhaspati. Tàrà was pregnant then and Tàrà confessed that the child in her womb was that of Candra. So when that child was born Candra took it away and named it Budha. Brahmà and other çùis gave Budha a seat among the planets.
     Budha married Ilà and they got a son named Puråravas. (See under Ilà). After that Budha performed a hundred A÷vamedhayàgas. He then enjoyed world prosperity as lord of Saptadvãpa living in the beautiful Himàdri÷çïga. worshipping Brahmà. (Chapter 12, Bhàga 3, Padma Puràõa).
     2) %<Testing Puråravas and the curse.>% Puråravas by his brilliance performed a hundred A÷vamedhayàgas and lived in glory at Himàdri÷çïga. Great demons like Ke÷ã became his servants. Urva÷ã attracted by his beauty became his wife. While he was living like that Dharma, Artha and Kàma went in disguise to his palace to test him. Hereceived them all well but paid more attention to Dharma. Artha and Kàma got angry and cursed him. Artha cursed him saying that he would be ruined by his greed and Kàma cursed him saying he would go mad by being separated from Urva÷ã. Hearing that Dharma blessed him thus: "You will live long leading a virtuous life. Your race will increase and remain in glory till the end of the moon and the stars. The insanity caused by your passion for Urva÷ã would end by the end of sixty years. That celestial maiden would remain then with you for one Manvantara." (Chapter 12, Bhàga 3, Padma Puràõa).
     Puråravas used to visit Indra daily. One day while he was going through air wellarmed with a bow and arrows he saw a demon named Ke÷ã carrying away by force Urva÷ã and Citralekhà and after defeating Ke÷ã in a fight recovered the nymphs and gave them back to Indra. Indra praised Puråravas and in his honour a drama, Lakùmãsvayaüvara, was enacted by Urva÷ã, Menakà and others. Urva÷ã taking the part of Lakùmã started to dance but seeing Puråravas before her she became lustful and made wrong steps. Nàrada who was present at the function got angry and cursed her "You will forget all you have learnt. Not only that, you will live as a creeper separated from Puråravas for a period of sixty years." (For details see under Urva÷ã). Padma Puràõa says that it was Bharata who cursed Urva÷ã. This story is slightly different from that found in the other Puràõas.
     3) %<Sons of Puråravas.>% Urva÷ã got eight sons of Puråravas named âyus, Dçóhàyus, Va÷yàyus, Danàyus, Vçttimàn, Vasu, Divijàta and Subàhu. Of these âyus became the propagator of the dynasty. Of the sons born to âyus five sons, Nahuùa, Vçddha÷armà, Raji, Dambha and Vipàpmà became celebrities. A hundred sons were born to Raji. They were called Ràjeyas. (Chapter 12, Bhàga 3, Padma Puràõa).
     Some Puràõas state that Puråravas had six sons while some state that he had seven sons.
     4) %<Other details.>% The following references are made about him in the Mahàbhàrata.
     (i) Once Puråravas stole the wealth of some brahmins. The brahmins took Sanatkumàra along with them and made representations to the king. Puråravas did not give back their wealth. The brahmins cursed him and as a result the prosperity of the King waned. Then Puråravas brought down from svarga three Agnis and performed a yàga and thus regained his lost splendour and prosperity. (Chapter 75, âdi Parva).
     (ii) Puråravas got six sons of Urva÷ã named âyus, Dhãmàn, Amàvasu, Dçóhàyus, Vanàyus and øatàyus.
     (iii) Once he asked Vàyu the wind-god about the origin of the four castes and the superiority of the brahmins over other castes. (øloka 3, Chapter 72, øànti Parva).
     (iv) At another time he discussed about yaj¤apurohitas with Ka÷yapa. (Chapter 73, øànti Parva).
     (v) Ikùvàku gave Puråravas a sword which in his old age he gave to his son âyus. (Chapter 166, øànti Parva).
     (vi) He once declared that one can attain svarga by the blessings of brahmins. (øloka 31, Chapter 6, Anu÷àsana Parva).
     (vii) Puråravas was famous as a donor of cows. (øloka 26, Chapter 76, Anu÷àsana Parva).
     (vii) Puråravas never ate meat. (øloka 65, Chapter 111, Anu÷àsana Parva).

#<PURæRAVAS II># A king of the race of Dãptàkùa. (øloka 15, Chapter 74, Udyoga Parva).

#<PURUúA># See under Prakçti.

#<PURUúâDAKA># An ancient place. (Chapter 57, Sabhà Parva).

#<PURUúANTI># A maharùi well-praised in the ègveda. The A÷vinãdevas once saved the following from trouble viz. Turvãti, Dabhãti, Dhvasanti and Puruùanti. (Såkta 113, Anuvàka 16, Maõóala 7, ègveda).

#<PURUúOTTAMA># ørã Kçùõa. He got this name because of his Påraõa (filling) and Sadana (sitting) (Chapter 70, Udyoga Parva).

#<PURUYAøAS># A king of Pà¤càla. He was the son of Bhåriya÷as. The King became more and more prosperous observing 'Vaisàkhadharma' following the instructions of the King's preceptors Yàja and Upayàja. (Chapter 2, Skanda Puràõa).

#<PæRVâBHIRâMâ># A river of Puràõic fame. (øloka 22, Chapter 9, Bhãùma Parva).

#<PæRVACITTI># A celebrated celestial maiden. She belongs to the group of six celebrated nymphs named Urva÷ã, Pårvacitti, Sahajanyà, Ghçtàcã, Vi÷vàcã and Menakà. (øloka 68, Chapter 74, âdi Parva). Pårvacitti was present for the Janmotsava of Arjuna. (Chapter 122, âdi Parva). Once when Arjuna went to svarga Pårvacitti and others danced in his honour. (Chapter 43, Vana Parva).

#<PæRVADIøâ># (PæRVADIK). The East.
     Of all the sides Pårvadi÷à is the most prominent.
     1) The Sun rises in the east.
     2) The sàdhyas come and do severe penance in the east at dusk.
     3) The moon rises here.
     4) The result of offering havya to the fire spreads to the east.
     5) The daughters of Dakùa after becoming the wives of Ka÷yapa delivered in the east.
     6) Devas made Indra the king of the east.
     7) Indra and the devas did penance jointly in the east.
     8) Because the devas accepted this side first (pårva) the side got the name Pårvà.
     9) The sun gives away as gifts the yajur Mantras at this place.
     (10) The devas drink the soma juice facing the east
     11) Varuõa once entered Pàtàla by the east and attained prosperity.
     12) Indra selected the sacrificial animals at this place.
     13) The soul of man comes to Svarga and the earth through the east. (Chapter 108 Udyoga Parva).

@<[Page 621b]>@

#<PæRVAPâLä># An ancient king. The Pàõóavas invited this king for the great Mahàbhàrata battle. (øloka 17, Chapter 4, Udyoga Parva).

#<PæRVâøRAMA># A sacred place on the shores of the river Sarayå. While going along the shores of this river with Ràma and Lakùmaõa, Vi÷vàmitra showed the boys this à÷rama and explained to them its importance. It was at this place that øiva burnt Kàmadeva (god of love) to death. Kàmadeva got the name Anaïga at this place. (Bàla Kàõóa, Vàlmãki Ràmàyaõa, Sarga 23).

#<PæúAöâ># A female follower of Subrahmaõya. (øloka 20, Chapter 43, øalya Parva).

#<Pæúâ I># (PæúAN). Påùà attended the Janmotsava of Arjuna. (Chapter 122, âdi Parva). When Arjuna and Kçùõa fought against Indra at Khàõóavaprastha Påùà stood as an ally of Indra. (øloka 35, Chapter 226, âdi Parva). Once all the devas together performed a yàga and not knowing the importance of øiva, they did not invite him to the Yàga. øiva attended the function uninvited. The devas did not like it and they attacked øiva. The twelve àdityas as a team fought against øiva and in the fight Påùà lost his teeth. (Chapter 18, Sauptika Parva). Once Påùà presented to Subrahmaõya two warriors named Pàõãtaka and Kàlika.

#<Pæúâ II># (PæúAN). Another name for the Sun. (øloka 16, Chapter 3, Vana Parva).

#<PUúKALA I># A valiant soldier who fought on the side of Ràvaõa. Hanåmàn fought against this soldier fiercely. (Bhàga 2, Padma Puràõa).

#<PUúKALA II># The youngest son of Bharata, son of Da÷aratha. Màõóavã was the mother of Puùkala. (Chapter 88, Vàyu Puràõa; Chapter 6, Brahmàõóa Puràõa; Chapter 4, Viùõu Puràõa; Chapter 11, Agni Puràõa).
     Details available about Puùkala from Padma Puràõa and Vàlmãki Ràmàyaõa are the following:
     (1) Puùkala was with øatrughna when the latter served as the guardian of the horse in all the three a÷vamedhayàgas conducted by ørã Ràma. (Padma Puràõa, Pàtàla Khaõóa, Chapters 1 and 22).
     (2) He defeated Damana, son of Subàhu, while he was following the sacrificial horse. (Padma Puràõa, Pàtàla Khaõóa, Chapter 34).
     (3) He fought fiercely against the demons, Vidyunmàlã and Ugradaüùñra. (Padma Puràõa. Pàtàla Khaõóa, Chapter 34).
     (4) He fought against Rukmàïgada and Vãramaõi. (Padma Puràõa, Pàtàla Khaõóa, Chapter 41).
     (5) He was defeated by Lava who checked the progress of the sacrificial horse. (Padma Puràõa, Pàtàla Khaõóa, Chapter 61).
     (6) Puùkala conquered the country of Gàndhàra and built there a city called Puùkalàvatã alias Puùkalàvata and made it his capital city. (Vàlmãki Ràmàyaõa, Uttara Kàõóa).
     (7) His wife's name was Kàntimatã. (Padma Puràõa, Pàtàla Khaõóa, Chapter 67).

#<PUúKARA I># Son of Varuõa. Soma's daughter was attracted by the beauty of Puskara and married him. (øloka 12, Chapter 98, Udyoga Parva).

#<PUúKARA II># The younger brother of Nala. It was this Puùkara who jointly with Kali defeated Nala in a game of dice and drove him away from his country. At last Puùkara apologised to Nala and gave him back his country. (See under Damayantã).

#<PUúKARA III># A sage. He was the Guru of Para÷uràma. (Chapter 151, Agni Puràõa).

#<PUúKARA IV>#
     1) %<General information.>% This is a holy place situated 36 Kilometres to the north of Ajmer. Brahmà once did penance there. There is a temple of Brahmà there. Padma Puràõa gives a story about the origin of this tãrtha:--
     Once Brahmà came to a place holding a lotus. Then Brahmà saw Vajranàbha who was engaged in penance for the destruction of the devas. Suddenly the lotus in the hands of Brahmà fell down making a thundering noise. The sound was so loud that its vibrations killed Vajranàbha. From that day onwards the place was known as Puùkara.
     2) %<Other details.>%
     (i) Arjuna spent the period after his pilgrimage in this tãrtha. (øloka 14, Chapter 220, âdi Parva).
     (ii) Once sage Pulastya praised the greatness of Puùkara. (øloka 20, Chapter 82, Vana Parva).
     (iii) Sage Dhaumya praised the greatness of Puùkaratãrtha. (øloka 16, Chapter 89, Vana Parva).
     (iv) Once the god of death came and did penance at this place. (øloka 26, Chapter 54, Droõa Parva).
     (v) Once Brahmà performed a Yàga at this place and then Sarasvatã rose up from the place in the name of Suprabhà. (øloka 5, Chapter 38, øalya Parva).
     (vi) If one performs penance at this place peacefully one can attain mokùa. (Chapter 297, øànti Parva).

#<PUúKARA V># A mountain in the island of Puùkara. This mountain is full of precious stones. (øloka 24, Chapter 12, Bhãùma Parva).

#<PUúKARA VI># One of the seven islands. The other six are Jambådvãpa, Plakùadvãpa, øàlmalãdvãpa, Ku÷advãpa, Krau¤cadvãpa, and øàkadvãpa. (8th Skandha, Devã Bhàgavata).

#<PUúKARADHâRIöä># The wife of a sage. There was once a sage named Satya in the country of Vidarbha. Puùkaradhàriõã was the wife of Satya. Satya who believed in Ahiüsà performed a Yàga with fruits and roots. It is believed that no yàga is perfect if performed without a sacrificial goat. But even his wife for fear of a curse did not object to a Yàga of the kind.
     There was another sage living in that forest in the form of a deer due to a curse and he was a great friend of Satya. The deer came to the place of the Yaj¤a and requested Satya to kill him as the sacrificial animal to make the Yàga a success. Satya did not agree to that but then Sàvitrãdevã appeared in person and compelled him to kill the deer and conduct the Yàga. With great reluctance Satya killed the deer and conducted the Yàga; but the power of penance of Satya faded away by that deed of his. Then Puùkaradhàriõã performed penance to regain the power of her husband and Dharma appeared in person and blessed Satya. (Chapter 272, øànti Parva).

#<PUúKARâKúA I># A King of Puràõic fame.
     There was once a King called Bhadràkùa in Takùa÷ilànagara. He worshipped Bhagavatã with 108 lotus flowers daily in order to obtain a son. One day he found one flower missing and the brave king tore open his heart and made the number complete. The goddess was pleased and she blessed him saying that he would have a son worthy of becoming an emperor. Puùkaràkùa was the son thus born.
     The boy grew up and after crowing him as King Bhadràkùa left for the forests. Puùkaràkùa worshipped øiva daily to get a suitable wife. After some time øiva blessed him saying that he would get a very good wife.
     One day he went for hunting. He saw a camel trying to eat two cobras engaged in the act of mating. Instantly the King sent an arrow against the camel and the camel falling down turned into a Vidyàdhara and that Vidyàdhara told the King thus:-- "Oh King, there was once a Vidyàdhara named Raïgamàlã. A Vidyàdhara maiden named Tàràvalã was attracted by the handsome form of Raïgamàlã. She married him without the consent of her parents. The angered father separated them by a curse. The curse took effect and they soon got separated losing their way in the forest. Pining to see her husband Tàràvalã roamed about in the forests and reached the other shore of the western sea. It was a colony of çùis and there was a fig tree there standing in full blossom. Tàràvalã took the form of a beetle and sat on the tree sucking honey. After some days Raïgamàlã also came to the place. On seeing her husband she had emission and from the virile fluid was born a fig fruit. After that both of them flew to the Gandharva loka. I am Raïgamàlã. One day a sage named Jitàsu came that way and this fruit fell before him. From the fruit came out a beautiful maiden and Jitàsu with his divine power understood the whole story behind it and so took the girl to his à÷rama and named her Vinayavatã. Vinayavatã grew into a beautiful maiden and stayed in the à÷rama. One day by accident I happened to see her and attracted by her beauty tried to rape her. She cried aloud and hearing the noise the sage came out and cursed me and turned me into a camel. I pleaded for mercy and the sage said I would be released from the curse when I was killed by the future husband of Vinayavatã, Puùkaràkùa by name. Oh King, I am now released from the curse and you should go to the forest named Surabhimàruta on the other side of the western sea and marry that maiden."
     Puùkaràkùa was pleased to hear this and the king going back to the palace and entrusting the administration of the state to his ministers left for the forest of Surabhimàruta. Reaching the shore of the western sea he was thinking of ways to cross the sea when he saw a Bhadrakàlã temple nearby. When he went to the temple he saw a violin in front of it and taking it he played on it a few songs in praise of Kàlã and went to sleep in the temple. The goddess was pleased with his songs and took the sleeping king to the other side of the sea. When he woke up next morning he saw himself on the other shore and was pleasantly surprised. He walked about on the shore and saw an à÷rama and peeping in saw a sage sitting inside. On seeing the king the sage told him thus "Oh Puùkararàja, Vinayavatã in search of whom you have come here has just gone to pluck flowers for her worship. She will come just now and you can then accept your wife of your previous birth as your wife of this life."
     The king wanted to know more about Vinayavatã when the sage said she was his wife in his previous birth also. Then the sage said: "Once there was a Vai÷ya called Dharmasena in Tàmralipti. He married a girl named Vidyullekhà. All their wealth was stolen by thieves and grief-stricken they attempted to commit suicide by jumping into the fire. They saw two swans flying towards them and without waiting for them to reach them they committed suicide. In their next birth they became a swan couple. They lived on a date tree during rainy seasons. Once in a storm the tree fell down and in the darkness each went its own way. In the morning the male swan started searching for his mate. In the end he found her in the lake of Mànasa in Svarga. They lived there happily till the rainy season was over and then they went and stayed on a mountain. One day a forester killed the she-swan and while coming with the dead swan in his hands he saw a set of armed men coming that way and the frightened forester threw the dead swan into a lake nearby. The dead swan came in touch with the Mçtasa¤jãvanã herb in the pond and coming to life flew away.
     The husband swan went into another group of swans and lived there in sorrow. One day a fisherman came and caught all the swans in a net. At that time the sheswan came there and finding her husband in the net felt very sad. She was thinking of some way to get her husband released from the net when a man came to bathe in the pond. He wrapped the diamond necklace of his in a cloth and placed it on the shore. The sheswan took the necklace and flew making the fisherman see everything before him. Seeing the swan going with the necklace the fisherman went after it. The swan flew to a mountain nearby and placed it on its top. The fisherman started climbing up and the she-swan then flew back and released her husband from the net. One day while they were flying making a lotus as an umbrella a hunter shot them down with arrows. Fortunately the lotus fell on an idol of øiva and by the power of øiva they were born in their next birth as a king and a woman. The king is yourself and the woman is Vinayavatã."
     Puùkaràkùa married her there and returning to his land lived happily for a long period (Taraïgà 2, øa÷àïkavatãlambaka, Kathàsaritsàgara).

#<PUúKARâKúA II># A king. Puùkaràkùa, son of king Sucandra, was cut to death by Para÷uràma. (Brahmàõóa Puràõa, Chapter 3).

#<PUúKARAMâLINä># A very virtuous woman. She was the wife of a sage named Satya who lived on alms in the country of Vidarbha. Because she was very strict and perfect in the observance of vratas she became lean but pure. She was very obedient to her husband and she made her own dress out of peacock feathers gathered from forests. Puùkaramàlinã was against sacrificing cows in yaj¤as. (Chapter 246, øànti Parva).

#<PUúKARIöä I># Wife of Càkùuùa Manu. Càkùuùa got of Puùkariõã a son named Manu. (Chapter 18, Agni Puràõa).

#<PUúKARIöä II># Wife of Bhumanyu, emperor of Bhàrata. Bhumanyu got of his wife Puùkariõã, six sons named Suhotra, Diviratha, Suhotà, Suhavis, Suyajus and ècika. (Chapter 94, âdi Parva).

#<PUúKARIöä III># Wife of king Unmukha. Unmukha got of his wife Puùkariõã six sons named Aïga, Sumanas, Khyàti, Kratu, Aïgiras and Gaya. (4th Skandha, Bhàgavata).

#<PUúPA># A serpent born of the family of Ka÷yapa. (øloka 13, Chapter 103, Udyoga Parva).

@<[Page 623b]>@

#<PUúPADAýúòRA># A prominent serpent of the family of Ka÷yapa. (øloka 12, Chapter 35, âdi Parva).

#<PUúPADANTA I># One of the Aùñadiggajas. (The eight elephants of the quarters).

#<PUúPADANTA II># One of the three soldiers given to Subrahmaõya by Pàrvatã. The other two were Unmàda and øaïkukarõa. (øloka 51, Chapter 45, øalya Parva).

#<PUúPADANTA III># One of the attendants of øiva. Due to a curse Puùpadanta was born on earth as Vararuci. (See under Vararuci). There was another curse also on him. (See under Jambuke÷vara).

#<PUúPADANTä># A relative of a Gandharva named Citrasena. Puùpadantã was once dancing in the court of Indra with Màlyavàn and other Gandharvas. Puùpadantã faltered in her steps as she was admiring the beauty of Màlyavàn and Indra cursed them both and turned them into devils. They then observed the Ekàda÷ã (eleventh day of every lunar fortnight) called 'Jaya and got themselves released from the curse. (Chapter 43, Uttara Khaõóa, Padma Puràõa).

#<PUúPAKA I># A divine Aerial Chariot.
     1) %<Origin.>% Vi÷vakarmà had a daughter named Saüj¤à. She was married to Sårya. But Saüj¤à could not live with Sårya for long because of the terrible heat and so she came back and told her father about it. At once Vi÷vakarmà ordered Sårya to come to him and the former then tried to reduce his brightness by rubbing him on a grindstone. However much he tried he was not able to reduce even an eighth of his brightness. The brightness of the Sun which was rubbed out spread in the atmosphere as suspended lustrous particles. Vi÷vakarmà collected that lustrous dust and from it created four brilliant things. The Cakràyudha of Mahàviùõu is one, the Tri÷åla of øiva is another, and the third is Puùpakavimàna (Puùpaka Aerial chariot). The fourth is øakti, a weapon of Subrahmaõya. Vi÷vakarmà gave them all as presents to Brahmà. (Chapter 2, Aü a 2, Viùõu Puràõa).
     2) %<How Kubera got the Puùpaka.>% Vai÷ravaõa alias Kubera was the son born to Vi÷ravas of his wife Devavarõinã, daughter of sage Bharadvàja. Vi÷ravas did penance to please Brahmà to get a son and Vai÷ravaõa was born by the blessing of Brahmà. Kubera also, even while he was a boy, went to the valley of Himavàn and did penance there. Kubera did penance for ten thousand years with his head downwards in cold water and another ten thousand years in Pa¤càgni standing on one leg. At that time Brahmà appeared in person and asked what boon he wanted. He said he wanted to be one of the lokapàlakas (guardians of the universe). Granting Kubera that, Brahmà gave him two treasures named øaïkhanidhi and Padmanidhi and also the Puùpakavimàna. After that Kubera built a city named Laïkà on the mountain of Trikåña in the southern ocean and started living there.
     3) %<How Ràvaõa got the Puùpaka.>% Vi÷ravas had three more sons named Ràvaõa, Kumbhakarõa and Vibhãsaõa. They did penance and acquired divine powers. Ràvaõa then went to Laïkà and after defeating Kubera and sending him north captured Laïkà and made it his capital. He also took by force the Puùpaka from Kubera.
     All the victory marches of Ràvaõa were in this Puùpaka. Once Ràvaõa was going in his Puùpaka with a Yakùa beauty kidnapped from Alakàpurã when the girl cried loudly attracting the attention of Sampàti, a vulture King. Sampàti attacked Ràvaõa with his fierce beak and powerful claws. Ràvaõa's weapons proved futile against Sampàti and the bird broke the Puùpaka into pieces. But the Vimàna was a divine one and it regained the original shape and utility soon. All the weapons of Ràvaõa were destroyed, the great weapon Candrahàsa was thrown away. The crown of Ràvaõa was struck down and trampled upon. With his sharp beak and piercing claws Sampàti made bruises on the face of Ràvaõa. Unable to bear the attack of the mighty bird Ràvaõa begged for peace. Sampàti asked Ràvaõa to release the Yakùa girl which Ràvaõa did at once. Ràvaõa then returned to Laïkà in the Puùpaka (Kiùkindhà Kàõóa, Kamba Ràmàyaõa). It was in this Puùpaka plane that Ràvaõa kidnapped Sãtà. In the battle that followed, Ràvaõa was killed and the Puùpaka Vimàna came into the possession of Vibhãùaõa who gave it as a gift to ørã Ràma. ørã Ràma sent it back to its original owner, Kubera. But ørã Ràma used it again for once.
     A ÷ådra named øambåka started performing penance in Ràmaràjya as a consequence of which there started a series of infant deaths in the country. ørã Ràma knew the cause and he got down by meditation the Puùpaka Vimàna from Kubera. When the plane came from Kubera ørã Ràma got into it and flew to the place where øambåka was doing penance and on reaching there killed the øådra and saved the country from a calamity. The Vimàna was then sent back to Kubera. (Uttara Ràmàyaõa).

#<PUúPAKA II># The great forest lying on one side of the mountain Latàveùña situated to the south of Dvàrakàpurã. (Chapter 38, Dàkùiõàtya Pàñha, Sabhà Parva).

#<PUúPâNANA># A Yakùa. He lives in the court of Kubera. (øloka 17, Chapter 10, Sabhà Parva).

#<PUúPARâGAPRâKâRA># (RATNAøâLâ). The Puràõas state about a fort made of diamonds called Puùparàga shining red above the heavenly place called Maõidvãpa above Brahmaloka. This fort is seven yojanas high. All things inside it, the ground, the trees, the birds, the animals, plants, creepers and gardens are puùparàga-studded and look red like saffron. Therefore the fort is called Ratna÷àlà also. All the dikpàlakas of the universe live with their family and attendants in this fort. (12th Skandha, Devã Bhàgavata).

#<PUúPARATHA># The chariot of the King called Vasumanas. This chariot was capable of travelling through air, mountains and oceans. (Chapter 198, Vana Parva).

#<PUúPâRöA># A King born of the family of Dhruva. He married a girl named Prabhà. (Skandha 4, Bhàgavata).

#<PUúPAVâHANA># A King of Rathantarakalpa. He got ten thousand sons of his wife Làvaõyavatã. Puùpavàhana was a hunter in his previous birth. He used to give daily lotus flowers to a harlot who was doing worship of Viùõu observing the Dvàda÷ãvrata. He was doing this service with such devotion that in the next birth he was born under the name Puùpavàhana (carrier of flowers). The sage Bhçgu once told him about his previous birth and asked him to observe dvàda÷ãvrata. Puùpavàhana observed the vrata and attained bliss. (Sçùñi khaõóa, Padma Puràõa).

@<[Page 624b]>@

#<PUúPAVâN># A King. This King who ruled supreme over all the three worlds also met with his death. The story of this King was quoted by Bhãùma to illustrate that everything is transitory in this world. (Chapter 277, øànti Parva).

#<PUúPAVATä># A sacred place. If one stays here for three nights fasting and bathes in the holy pond there one would get the benefit of making a thousand godànas (cow-gifts) and his family will be absolved of all sins. (øloka 12, Chapter 85, Vana Parva).

#<PUúPOTKAòâ># Mother of Kubera.
     1) %<Genealogy.>% From Brahmà were born two demons Heti and Praheti. Heti married Bhayà, daughter of Kàla and to them was born a son named Vidyutke÷a. Vidyutke÷a married Sàlakañaïkà daughter of Sandhyà and to them was born a son named Suke÷a. They abandoned the child in a forest and went away. øiva took care of the child Suke÷a who married Daivavatã daughter of the Gandharva called Maõimaya and she delivered three sons named Màlyavàn, Sumàlã and Màlã and all the three started living in the crystal palace built at Laïkà by Vi÷vakarmà.
     At that time a Gandharva woman called Narmadà delivered three daughters named Sundarã, Ketumatã and Vasudhà. When they came of age Sundarã was married to Màlyavàn, Ketumatã to Sumàlã and Vasudhà to Màlã. Màlyavàn got of Sundarã seven demons named Vajrapuùñi, Viråpàkùa, Durmukha, Suptaghna, Yaj¤ake÷a, Matta and Unmatta and a demoness of name Nalà. Sumàlã got of Ketumatã ten sons named Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühràda, Prakvàta and Bhàsakarõa and four daughters named Vekà, Puùpotkañà, Kaikasã and Kumbhãnasã. Màlã got of Vasudhà four sons named Anala, Anila, Aha and Sampàti.
     Sumàlã wandered in the forests with his daughters. He gave all the four daughters in marriage to Vi÷ravas, son of Pulastya. Vi÷ravas got of Kaikasã three sons named Ràvaõa, Kumbhakarõa and Vibhãùaõa and a daughter named øårpaõakhà. Vi÷ravas got of Puùpotkañà a son named Vai÷ravaõa or Kubera. (Chapter 11, Agni Puràõa; Chapter 275, Vana Parva, Uttara Ràmàyaõa).

#<PUúòI># A daughter born to Dakùaprajàpati of his wife Prasåti. Dharma married her. Puùñi had twelve sisters. Dharma married them also. Besides these thirteen daughters Dakùa got of Prasåti another eleven daughters. They were Khyàti, Satã, Sambhåti, Smçti, Prãti, Kùamà, Santati, Anasåyà, ærjjà, Svàhàdevã and Svadhà. They were married in order to Bhçgu, øiva, Marãci, Aïgiras, Pulastya, Pulaha, Kratu, Atri, Vasiùñha, Agni and the Pitçs. (Chapter 7, Aü÷a 1, Viùõu Puràõa).

#<PUúòIMATI># Another name for the agni called Bharata. If this agni is appeased there will be health. (Chapter 221, Vana Parva).

#<PæTANâ I># A demoness who was killed by Kçùõa at Ambàói. Her previous birth, her relationship with Kaüsa and such other details are found differently in different Puràõas.
     1) %<Kaüsa and Påtanà.>%
     (i) Påtanà was the daughter of a demoness called Kaitavã and was the servant maid of the wife of Kaüsa. She had a younger sister called Vçkodarã. (âdi Parva, Chapter 18).
     (ii) Påtanà was the dhàtrã (foster-mother) of Kaüsa. She entered Gokula in the form of a bird. (Harivaü÷a, Chapter 2, Verse 6).
     (iii) Påtanà was the sister of Kaüsa and the wife of Ghañodara. (Brahmavaivarta Puràõa).
     2) %<Pårvajanma (previour birth).>%
     (i) Påtanà in her previous birth was born as the daughter of Mahàbali bearing the name Ratnamàlà. When Vàmana appeared before Mahàbali during the time of the latter's Yaj¤a, Ratnamàlà mentally desired thus:--"Oh if only this Vàmana became my child! I could have then breast-fed him." Vàmana, the omniscient, understood the desire of Ratnamàlà. So during the incarnation as Kçùõa, Ratnamàlà was born as Påtanà and Kçùõa gave her salvation by drinking her breast-milk. (Brahma Vaivarta Puràõa, Chapters 4 and 10).
     (ii) Once when the sage Kàlabhãru and his daughter Càrumatã were travelling together they saw the sage Kakùãvàn doing penance on the shores of the river Sarasvatã. Kàlabhãru saw in Kakùãvàn a suitable husband for his daughter and so gave Càrumatã in marriage to him. They were thus living happily together when once Kakùãvàn had to go on a pilgrimage alone leaving Càrumatã in his à÷rama. Taking advantage of her loneliness a øådra made her his concubine and when Kakùãvàn returned he found out the deceit and cursed her to be born as a demoness. She begged for relief and the sage said she would get relief when Viùõu incarnated as Kçùõa. Påtanà was the cursed form of Càrumatã. (Chapter 18, âdi Parva).

#<PæTANâ II># An evil spirit. This spirit which torments children stays with Subrahmaõya. (See under Grahapãóà. (Chapter 23, Vana Parva).

#<PæTIKâ># A creeper. This can be used in Yàgas as a substitute for Somalatà. (øloka 33, Chapter 35, Vana Parva).

#<PUTRADARøANAPARVA># A sub-divisional Parva of â÷ramavàsika Parva. It comprises chapters 29 to 36.

#<PUTRAKA># A King. (See under Pàñalãputra).

#<PUTRIKâPUTRA># A son born to a woman who is either a prostitute or one without a brother. (øloka 11, Chapter 3, Manusmçti).

#<PæYAVAHA># A hell. (See under Naraka).

#<è># This letter means "sound". (Agni Puràõa, Chapter 348).

#<RA># The letter ra means fire, strength, Indra. (Agni Puràõa, Chapter 348),

#<RABHASA I># A monkey in ørã Ràma's army. (Vàlmãki Ràmàyaõa, Yuddhakàõóa, Canto 4).

#<RABHASA II># A Ràkùasa on Ràvaõa's side. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Canto 9).

#<RABHYA># An ancient king wedded to justice and fairplay in ruling the kingdom. (For details see under Ekavãra).

#<RâDHâ I># ørã Kçùõa's dearest consort. Ràdhà is considered to be one of the two forms of Lakùmãdevã. When Kçùõa lived in Gokula as a man with two hands Ràdhà was his dearest consort. But when he lives in Vaikuõñha as four-handed Viùõu, Lakùmã is his dearest consort. (Devã Bhàgavata 9, 1; Brahmavaivarta Puràõa, 2, 49 and 56-57 and âdi Parva Chapter 11).
     Different versions about the birth of Ràdhà are given in the Puràõas, as follows:--
     (i) She was born in Gokula as daughter of Vçùabhànu and Kalàvatã. (Brahmavaivarta Puràõa, 2, 49; 35-42; Nàrada Puràõa, 2. 81).
     (ii) She was got as Bhåmi-kanyà (earth-girl) when King Vçùabhànu was preparing the ground to conduct a Yaj¤a. (Padma Puràõa; Brahma Puràõa 7).
     (iii) She was born from the left side of Kçùõa. (Brahmavaivarta Puràõa).
     (iv) At the time of Kçùõa's birth Viùõu asked his attendants to be born on earth. Accordingly Ràdhà, dear consort of Kçùõa, took her birth in Gokula under the star Jyeùñhà in the morning of øuklàùñamã day in Bhàdrapada month. (âdi Parva 11),
     (v) Kçùõa once went with Virajà, the Gopã woman, to the hall of enjoyment (ràsamaõóalam). Knowing about it Ràdhà followed them to the hall, but both of them were not to be seen. On another occasion when Ràdhà found Virajà in the company of Kçùõa and Sudàmà she, in great anger, insulted Kçùõa whereupon Sudàmà cursed her to be born in human womb and experience the pangs of separation from Kçùõa. (Nàrada Puràõa 2. 8; Brahmavaivarta Puràõa. 2. 49) and Ràdhà cursed him in turn to be born in the dànava dynasty. It was on account of this curse of Ràdhà that Sudàmà was born as the asura called øaïkhacåóa. (Brahma Vaivarta Puràõa, 2. 4. 9. 34).
     (vi) Ràdhà is considered to be one of the five forces which help Viùõu in the process of creation. (Devã Bhàgavata 9. 1; Nàrada Puràõa 2. 81).
     (vii) Ràdhà is the mental power of ørã Kçùõa. (For details see under Pa¤capràõas).

#<RâDHâ II># Wife of Adhiratha, the foster-father of Karõa and the foster-mother of Karõa. (See under Karõa).

#<RâGâ># One of the seven daughters of Bçhaspati--Aïgiras. As she was loved by all beings she came to be called Ràgà. (Vana Parva, Chapter 203).

#<RâGAKHâöôAVA># A cake-like thing formed in a Yaj¤a performed by King Dilãpa. (Droõa Parva, Chapter 61, Verse 8).

#<RAGHU>#
     1) %<General.>% A famous king of the Solar dynasty. The great king Dilãpa was his father. (For Genealogy, birth etc., see under Da÷aratha and Dilãpa).
     2) %<Other information.>%
     (i) Raghu also occupies a place in the list of famous kings of ancient days. (âdi Parva, Chapter 1, Verse 232).
     (ii) In the fight between the king of Viràña and the Kauravas (over the lifting of cows) Raghu was present along with Indra to see Arjuna fight. (Viràña Parva, Chapter 56, Verse 10).
     (iii) Raghu got from King Yuvanà÷va a sword, which he presented to Hariõà÷va. (øànti Parva Chapter 166, Verse 78).
     (iv) He did not eat flesh. (Anuֈsana Parva, Chapter 150, Verse 81).
     (v) Kùatriyas who praise Raghu will not be defeated in war. (Anu÷àsana Parva, Chapter 165, Verse 51).
     (vi) In the list of kings to be remembered at dawn and at dusk Raghu too is included. (Anuֈsana Parva, Chapter 165, Verse 51).

@<[Page 626a]>@

#<RâGIöä># A celestial woman, daughter of Himavàn and elder sister of Pàrvatã. (For details see under Pàrvatã).

#<RAHASYAVEDA># A Veda composed by mni Arvàvasu. This Veda is about Sårya. (Bhàrata, Chapter 137, Verse 19).

#<RâHODARA (RAHODARA)># A muni of ancient days. There is a story in Chapter 39 of the Vàmana Puràõa about a skull falling on the muni's neck and the place where the skull was removed from his neck coming to be known as Kapàlamocana.
     ørã Ràma killed the Ràkùasas who lived in Daõóaka forest. The head of one of the Ràkùasas cut by a very sharp knife was thrown off at a distance in the forest and it fell on the neck of Rahodara, who happened to be walking at the time in the forest. It (the head) cut deep into the bones of the Sage and that made it difficult for him to move about. Yet, he visited all the holy places on the earth with the skull of the Ràkùasa around his neck. At last he told the noble èùis about his misfortune and they directed him to visit 'Au÷anasatãrtha,' and the moment he touched the water in the tãrtha the skull fell into the water. Having been told about the incident, the èùis named the tãrtha 'Kapàlamocana'.

#<RAHOVâDä># A king of the Påru dynasty. He was the son of Saüyàti and the father of Bhadrà÷va. (Agni Puràõa, Chapter 278).

#<RâHU># An Asura.
     1) %<Birth.>% Son of Ka÷yapaprajàpati by his wife Siühikà. (âdi Parva. Chapter 65, Verse 31).
     2) %<Ràhu and the Solar eclipse.>% The oldest story about Ràhu is that about the solar eclipse. (See under Candra IV, Para 4).
     3) %<Other information.>%
     (i) Ràhu is a member of Brahmà's court. (Sabhà Parva Chapter 11, Verse 29).
     (ii) Sa¤jaya once spoke to Dhçtaràùñra about Ràhu. (Bhãùma Parva, Chapter 12, Verse 40).
     (iii) Ràhu exists 10,000 yojanas below the Sun. (Bhàgavata, 5th Skandha).
     (iv) Ràhu is installed in temples as wearing a half-moon on his head. (Agni Puràõa, Chapter 51).

#<RAHæGAöA># A sage who lived in ègvedic times. It was his son Gotama, who composed the 74th Såkta of the first Maõóala of ègveda.

#<RAIBHYA I># A hermit who was famous in the Palace of Yudhiùñhira. Information about this hermit, found in the Mahàbhàrata is given below:
     (1) Raibhya who was a friend of Bharadvàja had two sons named Arvàvasu and Paràvasu. They were great scholars. (M.B. Vana Parva, Chapter 135, Stanza 12).
     (2) Bharadvàja once forbade his son Yavakrãta from going to the hermitage of Raibhya. Getting angry at this, Raibhya struck his matted hair on the ground and created a wicked fairy and ordered her to kill Yavakrãta. Knowing this Bharadvàja ran to that place and cursed Raibhya that his eldest son would kill him.
     Once Paràvasu, mistaking his father for a cruel animal killed him. By the effort of his second son Arvàvasu, Raibhya was brought to life again. (M.B. Vana Parva, Chapter 138, Stanza 137).
     (3) Raibhya was the son of Aïgiras. (M.B. øànti Parva, Chapter 208, Stanza 26).
     (4) Raibhya was once an assistant at the sacrifice of Uparicaravasu. (M.B. Anuֈsana Parva, Chapter 33, Stanza 7).
     (5) Raibhya was one of the hermits who visited Bhãùma in his bed of arrows. (M.B. Anu÷àsana Parva, Chapter 26, Stanza 26).

#<RAIBHYA II># An ancient hermit. This hermit learned the Sàtvatadharma from Vãraõa. After that he taught his son Dikpàla, this dharma. (M.B. øànti Parva. Chapter 343, Stanza 42).

#<RAIBHYA III># The father of Duùyanta, the husband of øakuntalà. This Raibhya was the son of Sumati. (Bhàgavata, Skandha 9).

#<RAIBHYA IV># One of the sons of Brahmà. Once Raibhya went with Vasu and Aïgiras to Bçhaspati and asked him several questions, about the attainment of Supernal bliss. Bçhaspati replied that attainment of heaven could be had, not by action but only by devotion. Raibhya immediately started to Gayà to do penance. There he met with the Sanatkumàras. (Varàha Puràõa).
     Urva÷ã made an earnest effort to hinder the severe vow and penance of Raibhya. But it was of no use, and by his curse, that celestial woman became ugly. She entreated him for liberation from the curse. Raibhya blessed her and said that she could obtain her original form by bathing in Yodhinãkuõóa. (Yoginã Kuõóa). Urva÷ã bathed in Yodhinãkuõóa and from that day onwards that tãrtha (holy bath) came to be known as Urva÷ãyoginãkuõóa.

#<RAIKVA># There was a noble King in ancient India named Jàna÷ruti. The following is a story about the fame of this King.
     One night while this King was sleeping, some hermits took the form of swans and were flying through the air. One of them saw the radiance of the fame of Jàna÷ruti shining brightly. The other swans said that the fame of Raikva was far greater than this. Jàna÷ruti heard this. He found out Raikva and placed all his wealth at the foot of Raikva and gave him his daughter in marriage.

#<RAIVATA I># Information about this King found in the Mahàbhàrata is given below:--
     (1) An ancient King in Bhàrata. Once he heard the Gandharvas singing songs from Sàmaveda in the arbours of Mandara mountain in the south and becoming so much immersed in it, he desired to renounce his country, city, wife and everything and go to the forest. (M.B. Udyoga Parva, Chapter 109, Stanza 9).
     (2) He got a sword from Marutta. He gave that sword to Yuvanà÷va. (M.B. øànti Parva, Chapter 166, Stanza 77).
     (3) Raivata never ate meat. (M.B. Anuֈsana Parva, Chapter 115, Stanza 63).
     (4) He is one of the Kings who should be praised in the mornings and evenings. (M.B. Anuֈsana Parva, Chapter 165, Stanza 53).

#<RAIVATA II># One of the eleven Rudras. (M.B. øànti Parva, Chapter 208, Stanza 19).

#<RAIVATAKA I># A mountain in Gujarat. It stands near the present Junagaóh. The present name of Raivataka mountain is Girnar. In Mahàbhàrata it is spoken of as Ujjayantagiri. It is stated in Mahàbhàrata that while ørã Kçùõa and Arjuna were travelling through Prabhàsakùetra once, they got to the top of this mountain. (âdi Parva, Chapter 217, Verse 8).
     The Yàdavas once celebrated a great festival on the Raivataka mountain. It was during this festival that Arjuna carried away Subhadrà, the sister of ørã Kçùõa. (M.B. âdi Parva, Chapter 219; Bhàgavata, Skandha 10).

#<RAIVATAKA II># A mountain in øàka Island. Mention is made about this mountain in Mahàbhàrata, Bhãùma Parva, Chapter 11, Stanza 18.

#<RAIVATAKA (RAIVATA)># Son of Priyavrata, the brother of Uttànapàda. Priyavrata had two wives Suråpà and Barhiùmatã. Suråpà gave birth to ten sons beginning with Agnãdhra. Three sons Uttama, Tàmasa and Raivata were born to Barhiùmatã. These three sons became Lords of Manvantara, in course of time. (See under Manvantara).

#<RAJA I># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 78).

#<RAJA II># A Sage. He was one of the sons born to Vasiùñha of ærjà.

#<RâJâ># One of the two gate-keepers of Såryadeva. (Bhaviùya Puràõa, Bràhmakàõóa).

#<RâJA (N)># All the important Puràõas have laid special emphasis on the importance of rule by Kings. All living beings will have Kings of their own. It was Brahmà who first assigned or ordained Kingship. After the creation of the Prajàpatis, Brahmà made Candra the King of the stars and medicines; Varuõa was appointed King of waters like sea, river etc; Vai÷ravaõa was appointed King of Kings; Viùõu, King of Devas; Agni, King of Vasus; Indra King of Maruts; Dakùa King of the Prajàpatis; Prahlàda King of the dànavas; Himavàn, King of mountains; Citraratha, King of Gandharvas; Vàsuki, King of nàgas; Garuóa, King of birds; Airàvata, King of elephants; Ox, King of cattle, Tiger, King of animals, Peepal tree, King of trees and Uccai÷÷ravas that of horses. (Agni Puràõa).
     As to what type the King of man-kind should be and what should form his duties it is ordained as follows. The Ràjà should appoint either a Kùatriya or a brahmin as his Commander-in-chief. The Commander-in-chief should be of noble birth and well-versed in law. Only a strong man who can speak boldly and openly should be appointed emissary or ambassador. Either a male or a female may be appointed to carry chewing materials. But, that person should be loyal, friendly and capable of putting up with hardships. The body-guard of the King should be a good swords-man. Ministers should be conversant with dharma÷àstras (moral and ethical codes).
     Also, the King should be surrounded by the royal physician, chief of the elephant division of the army, the mahout, chief of the cavalry force, master of the forts, the architect, preceptor in archery and the chief of the internal administration of the palace.
     When it is yet three hours for the dawn, the King should wake up from sleep. Music, praises by courtiers etc. should herald his waking up. As soon as he has woken up, the King should hold talks with his spies. Then he should examine accounts and only after this should he begin the ablutions. After his påjà (worship) is over, cows with gold should be gifted to brahmins. With their blessings he must look first into the mirror and then in ghee along with gold. Then he must look up the almanac for the day's star etc. And after having taken the medicine prescribed by the physician and also the blessings of the preceptor the King should attend court. (Agni Puràõa. Chapter 235).
     According to Chapter 8 of the Manusmçti (a great authority on law and ethics) Kings are born from the shoulders of Indra, Vàyu, Yama, Sårya, Agni, Varuõa, Candra and Kubera.

#<RAJA (S)># One of the seven sons of Vasiùñha by ærjà, the other six being Gotra, ærdhvabàhu, Savana, Anagha, Sutapas, and øukra. Holy souls, these seven were Saptarùis in the third Manvantara. (Viùõu Puràõa, Part 1, Chapter 10).

#<RâJADHARMâ># A stork, which was a friend of Brahmà and a son of Ka÷yapaprajàpati. This stork was known as Nàóãjaïgha also. (See under Nàóãjaïgha).

#<RâJADHARMâNUøâSANA PARVA># A sub-Parva of øànti Parva, Chapters 1-130).

#<RâJâDHIDEVä># The youngest of the five daughters of the solar King øåra by Màriùà. King Jayasena of Avantã married Ràjàdhidevã. (Bhàgavata, 9th Skandha).

#<RâJAGèHA (GIRIVRAJA)># An ancient city in India, capital of Magadha. Dãrgha King of Girivraja was killed by King Pàõóu. (âdi Parva, Chapter 112, Verse 27) Another King, Ambuvãca, had for a time ruled over the city. (âdi Parva, Chapter 203, Verse 17). Afterwards Jaràsandha became its King. Girivraja is a holy place as well. He who bathes here will become as pleasantlooking as King Kakùãvàn. (Vana Parva, Chapter 84, Verse 104).

#<RâJAMUKHä># A celestial woman. (Skanda Puràõa).

#<RâJANä># A holy river in ancient India. (Bhãùma Parva, Chapter 9, Verse 21).

#<RâJANäTI># (Politics and administration).
     Politics and administration or administrative politics in ancient India is dealt with in Manusmçti and Agni Puràõa. A very brief summary of it is given below:
     The King should organise six kinds of army formations, worship the Devas duly and then set out for war. Målabala, Bhåtabala, øreõãbala, Suhçdbala, øatrubala and âñavikabala are the six kinds of army formations. The list is given in order of the comparative importance of the bala. The army has six parts i.e. Mantra (advisers), Koùa (treasury), Padàti (infantry), Turaga (Cavalry), Gaja (elephant) and Ratha (chariot).
     If an attack is feared either against the forts or across rivers or trenches, the army should be marched for their protection. The Army Chieftains surrounded by mighty warriors should lead the divisions. The King and his wife should be at the centre of the army-division along with the treasury and first class soldiers. On both sides of the King should march the cavalry and the chariots should form the farther wings. Elephants should proceed on the two sides of the chariot and soldiers recruited from forests must march on the sides of the elephants. The supreme commander will march behind all the others guiding the army.
     If there is cause for fear in front of the army during the march, three Vyåhas (Phalanxes) Makara, øyena or Såcã should be put in the Vanguard. The øakaña Vyåha is more suited to meet an attack from behind. If attack is feared from the flanks then also the øakañavyåha is advisable. When attack from all the sides is feared sarvatobhadravyåha is indicated. It is the duty of the Supreme Commander to safe-guard his army and suppress reactionary forces whenever the army gets weakened, when it marches through caves, mountains or rocks or other difficult terrain or weakened by the persistent attacks of the enemy.
     When the time, place and the people's attitude are favourable, the King should engage himself in open war with the enemy, and if they are unfavourable he shall not go in for war. If confrontation with the enemy occurs under circumstances in which the King is visible to the enemy, powerful divisions of the army consisting of warriors of great calibre should be stationed either at the front or in the rear.
     In the formation of vyåhas (phalanx) there are seven factors called Uras (breast), Kakùas (arm-pits), two Pakùas (sides), two Madhyas (centre) and Pçùñha (rear). The commanders should be surrounded by bold soldiers. The leader is the very life of the war. At the Uras of the vyåha powerful elephants, at the Kakùas chariots and at the Pakùas cavalry should be stationed. This is called pakùabhedivyåha. If at the centre cavalry and at Kakùas and Pakùas elephants are stationed, it is called antarbhedivyåha. If there are no chariots, cavalry or infantry may be put in their place. Certain authorities maintain that in every vyåha elephants may be stationed in the place of chariots, if chariots are not available. (Agni Puràõa, Chapter 242).

#<RâJAPURA I># An ancient and famous city in Kàmboja. Here Karõa defeated the Kàmbojas. (Droõa Parva, Chapter 4, Verse 5).

#<RâJAPURA II># Capital city of King Citràïgada of Kaliïga. Innumerable kings gathered together in the city in connection with the Svayaüvara of the princesses. (øànti Parva, Chapter 4, Verse 3).

#<RâJAøEKHARA># A Sanskrit dramatist who lived in India in 7th century A.D. Bàlabhàrata or Prakàõóapàõóava, Bàlaràmàyaõa, Viddha÷àlabha¤jikà and Karpårama¤jarã are his more famous dramatic works. Karpårama¤jarã refers to him as the preceptor of a king of Kanauj. Ràja÷ekhara was known by the name Kaviràja also.
     Bàlaràmàyaõa, called also Mahànàñaka, is a drama in ten Acts. Bàlabhàrata contains only two Acts. Its theme is the wedding of Draupadã and the ruin caused by the game of dice. Viddha÷àlabha¤jikà is a drama in four Acts. He has a further work to his credit, Kàvyamãmàüsà in eighteen chapters.
     Some scholars hold the view that Ràja÷ekhara lived in the 10th century A.D.

#<RâJASæYA># A great yaj¤a. Hari÷candra and also Dharmaputra performed it. (Sabhà Parva, Chapters 33, 35, 84).

#<RâJASæYAPARVA># A sub-Parva of Sabhà Parva. (Chapters 33-35).

#<RâJASæYâRAMBHA PARVA># A sub-parva of Sabhà Parva, Chapters 13-19.

#<RAJATANâBHA># A Yakùa. He married Maõivarà, daughter of Anuhràda and two sons, Maõivara and Maõibhadra were born to them.

#<RâJAVâN># A muni born in the Bhçgu dynasty. To Bhçgu were born of his wife Khyàti, Lakùmã, the wife of Viùõu and also two sons called Dhàtà and Vidhàtà. They married âyati and Niyati daughters of Meru. Two sons, Pràõa and Mçkaõóu were born to the couples. From Mçkaõóu was born Màrkaõóeya and from him Veda÷iras. Pràõa had a son called Dyutimàn and he a son called Ràjavàn. It was from Ràjavàn that the Bhçgu dynasty multiplied. (Viùõu Puràõa, Part 1, Chapter 10).

#<RâJAYOGA># See under Yoga.

#<RAJI># (RâJI). A prominent king of the Påru dynasty. He was one of the five sons of âyus by Svarbhànu the other four being Nahuùa, Kùatravçddha, (Vçddha÷arman) Rambha and Anenas. (â÷rama Parva, Chapter 70, Verse 23).
     Puràõas contain stories that Indra destroyed people born in Raji's dynasty as they hated the former. That side in which the powerful Raji fought used to win. In a fight between the asuras and the Devas, when Indra felt that his side was losing, he secured the participation of Raji in the fight on condition that the latter would be given Indra-hood. The asuras were defeated and Raji was made king of svarga.
     Raji had thousands of children and they were known under the common name Ràjeyakùatriyas. But they were a foolish lot and lacked the capacity to distinguish themselves in Indra's place. Therefore, at the instance of Bçhaspati, preceptor of the Devas, Indra destroyed them all and resumed his former position and status. (Bhàgavata, 9th Skandha; Vàyu Puràõa, Chapter 92, Verse 76; Brahmàõóa Puràõa 11; Harivaü÷a 1, 28; Matsya Puràõa. Chapter 24, Verses 34-49).

#<RAJJUKAöòHA># A grammarian. In Pàõini's aùñàdhyàyã he is depicted as a maharùi possessing great knowledge of the Vedas.

#<RâJ¥ä># Second of the three wives of Vivasvàn. The couple had a son called Revata.

#<RâJYAVARDDHANA># A king of Vai÷àlã. Ràjyavarddhana was a great ascetic, who could comprehend the past, the present and the future. Knowing that his death was near, he told his subjects about it and went into the forests for tapas.
     Sorry over the departure of their king, his subjects as well as ministers began worshipping Sårya, who appeared and blessed them saying that their king would live for ten thousand years in perfect health, victory and with all wealth and prosperity and other resources and with unimpaired youthfulness.
     The ministers and subjects greatly elated over the boon informed their king in the forest about it, but he only felt sorry about it. He told them that during his life for ten thousands years he would have to witness the death of his sons, grandsons and subjects and would thus have to be sad throughout life.
     The king consoled and made them return. Then he did rigorous tapas to Sårya and secured from him the boon that during his life-time none would die. (Màrkaõóeya Puràõa).

#<RâKâ I># The presiding Devã of the full moon. She too was present at the birth of Subrahmaõya. (øalya Parva, Chapter 45, Verse 14).
     Ràkàdevã was the daughter of Aïgiras, who had by his wife Smçti four daughters called Sinãvàlã, Kuhå, Ràkà and Anumati. (Viùõu Puràõa. Part 1, Chapter 1).

#<RâKâ II># A Ràkùasa girl. She served, at the instance of Kubera, Maharùi Vi÷ravas, and a son called Khara and a daughter, øårpaõakhà, were born to her by the maharùi. (Vana Parva, Chapter 275, Verse 3).

#<RAKúAS># A particular sect of asuras. Yakùas and Rakùas were offsprings born to Ka÷yapa prajàpati of his wife Muni. (Agni Puràõa, Chapter 19).

@<[Page 629a]>@

#<RâKúASA I># A particular sect of asuras. The ancients had ordained that Ràkùasas should not be killed at dusk. Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 22, Verse 22).
     Uttararàmàyaõa, contains the following story about the origin of Ràkùasas. When Brahmà was reciting the Vedas at the beginning of Kçtayuga he felt very hungry and certain forms emanated from his face. Those who were born from his anger assumed the form of Ràkùasas and those from his hunger that of Yakùas. The Ràkùasas turned out to be evil folk killing and eating cows and brahmins. Praheti and Heti were the first born Ràkùasas, the latter of whom wedded Bhayà, daughter of Kàla, and to them was born a son called Vidyutke÷a. He married Sàlakañaïkà, daughter of Sandhyà. Though a child was born to them they forsook it in the Himàlayan slopes and went their own way.
     At that time øiva and Pàrvatã came that way and after blessing the child returned to Kailàsa. The child was named øuke÷a. He married Devavatã, daughter of the Gandharva called Maõimaya and three children were born to the couple, viz. Màlyavàn, Sumàlã and Màlã. They did tapas to propitiate Brahmà and when he appeared requested him thus: "We must defeat Yakùas Kinnaras, Gandharvas, Siddhas, Vidyàdharas, Yama, Kubera, Vàsava, Nàga kings and daityas and dànavas and we must not be defeated by any one. We must kill all enemies and they shall not kill us. We three shall never quarrel among ourselves."
     Brahmà granted all their prayers. The three, proud and haughty due to these boons, began roaming about consuming cows and brahmins. They asked Vi÷vakarmà to build a city for them and he built for them Laïkà on Mount Trikåña in the south sea. The three brothers took their abode in Laïkà Màlyavàn, Sumàlã and Màlã married respectively Sundarã. Ketumatã, and Vasudhà, daughters of the Gandharva woman Narmadà Màlyavàn begot of Sundarã seven sons called Vajramuùñi Viråpàkùa, Durüukha, Suptaghna, Yaj¤ako÷a, Matta, and Unmatta, and also a daughter called Nalà.
     To Sumàlã were born of Ketumatã ten sons and also four daughters.
     Four sons were born to Màlã of his wife Vasudhà, and they became the ministers of Vibhãùaõa.
     Then thousands of Rakùasas were born as sons, grandsons, brothers, nephews, etc. to the above and they lived in Laïkà, a terror to the whole world.
     While the daughters of Sumàlã, Vekà, Puùpotkañà, Kaikasã and Kumbhãnasã were once walking in the forest they saw Kubera on a visit to Brahmà in all pomp and glory. They understood that Kubera owed his pomp and glory to his being the son of Vi÷ravas and therefore, the next day one of the four, Kaika÷ã, went to Vi÷ravas's à÷rama and prayed for children by him. Three sons called Ràvaõa, Vibhãùaõa and Kumbhakarõa and a daughter called øårpaõakhà were born to her by Vi÷ravas. They secured boons by performing tapas and Ràvaõa lived in Laïkà as king of the Ràkùasas.

#<RâKúASA II># An approved system of marriage. (See under Vivàha).

#<RâKúASAGRAHA># An evil spirit connected with the Ràkùasas. Affected by this spirit man will immediately become mad. (Vana Parva, Chapter 23, Verse 50).

@<[Page 629b]>@

#<RâKúASAYAJ¥A># (RâKúASASATRA). Parà÷ara Muni once conducted a yaj¤a to annihilate the Ràkùasas altogether. (âdi Parva, Chapter 180). The provocation for Parà÷ara to conduct the yaj¤a was that a Ràkùasa called Kalmàùapàda ate øakti, the father of the muni and the son of Vasiùñha. When the yaj¤a had reached its climax Pulastya, Pulaha and Kratu went to Parà÷ara and held conciliatory talks with him, and Parà÷ara, ended the yaj¤a. The Agni that he had made to devour the Ràkùasas was discarded on the slopes of the Himàlayas. According to the Puràõas that fire, even to this day, continues consuming the Ràkùasas, trees and rocks. (For details see under Kalmàùapàda and Parà÷ara).

#<RAKúITâ># A celestial woman, daughter of Ka÷yapaprajàpati by Pradhàdevã. (âdi Parva, Chapter 65, Verse 50).

#<RAKúOBHAKúA># A hell. (For details see under Kàla.)

#<RAKúOVâHA># A kingdom in ancient India. The Kùatriyas there were annihilated by Para÷uràma. (Droõa Parva, Chapter 70, Verse 12).

#<RAKTA># A son of Mahiùàsura. He had two sons called Bala and Atibala. He had also a number of mighty army generals like Dhåmràkùa and thousand akùauhiõãs under each general. (Skanda Puràõa, 7. 1. 119).

#<RAKTABäJA>#
     1) %<General.>% Rebirth of Rambhàsura, father of Mahiùàsura. Stories of Raktabãja and Rambhàsura are inextricably intertwined.
     2) %<Origin of Raktabãja.>% Once upon a time there lived an asura king called Danu. His two sons, Rambha and Karambha who had no children, did tapas at Pa¤canada for the blessing of having issues. Rambha and Karambha meditated upon Màlavaña Yakùa, the former seated at the centre of the five fires and the latter standing in the water. Indra in the guise of a crocodile dragged Karambha away by the feet and killed him. Angry at the death of his brother, Rambha decided to cut off his head and offer it in fire. When he was about to do so, Agni appeared and told him that suicide was worse than killing others, and promised to grant him whatever he desired. Accordingly Rambha requested Agni for a son more effulgent than the latter, who would conquer the three worlds and would not be defeated even by the Devas and the Asuras. Rambha further wanted that son to be as powerful as Vàyu, exceptionally handsome and skilled in archery.
     Agni blessed Rambha that he would have, as desired, a son by the woman whom he coveted. On his way back home he saw a beautiful she-buffalo, which he married. He took the buffalo which got pregnant by him, to Pàtàla to protect it from the attack by other buffaloes. One day another buffalo felt a passion for Rambha's wife and in the fight that ensued Rambha was killed by it. Rambha's wife died in his funeral pyre. It was from the centre of the fire that the very powerful Mahiùàsura was born. Rambhàsura also rose from the fire under the name Raktabãja. (Vàmana Puràõa, Chapter 17; Devã Bhàgavata, 5th Skandha).
     3) %<Boon to Raktabãja.>% Raktabãja secured from øiva a boon according to which if one drop of blood from his body fell on the battlefield, many Raktabãjas would arise from the blood and fight the enemies. Each of these Raktabãjas would also be like the others in the matter of strength, form and weapons. (Devã Bhàgavata, 5th Skandha).
     4) %<His death.>% War between Devas and Asuras broke out and in the fight between Devã and Raktabãja blood from his body flowed. When Devã found it impossible to kill the lakhs of Raktàsuras who arose from the blood, she resorted to a trick. She asked Càmuõóã to lick off the blood flowing from Raktabãja before it fell on the ground. Accordingly Devã began killing the asuras and Càmuõóã consuming their blood and flesh. When the artificial Raktabãjas were all killed thus, the original Raktabãja alone remained and in the fight between them, Devã cut off his head with her sword. Càmuõóã did not permit even a drop of blood to fall on the ground. (Devã Bhàgavata, 5th Skandha).

#<RAKTAJA># A form assumed by Arjuna in his previous birth. The following story is told in Padma Puràõa (Chapter 14) about Arjuna being reborn as such at the meeting of Kali and Dvàpara yugas and Svedaja being born as Karõa during the same period.
     Once during a quarrel between øiva and Brahmà the former nipped off Brahmà's head. (For details see under Brahmà). Some drops of sweat appeared on the forehead of the angry Brahmà, and from the sweat which Brahmà wiped with his hand arose a person wearing a thousand shields, bow and quiver. That person was Svedaja. He asked Brahmà what he should do and the former granted him permission to destroy øiva. He then approached øiva with bow drawn and the frightened øiva ran to Viùõu and sought refuge. Svedaja followed øiva and when Viùõu, seeing him, raised a loud noise 'Hum'. øiva prostrated at Viùõu's feet. øiva extended the skull in his hand towards Viùõu requesting something to be given to him. Mahàviùõu, who had nothing else to give øiva, put his right hand into the skull as alms, øiva wounded the hand with his øåla (three-pronged weapon) and pure red blood began flowing from the hand into the skull. The blood continued flowing for a thousand years in a length of fifty yojanas and thickness of ten yojanas. At the end of the period Viùõu asked whether the skull was not filled yet, and looking into the skull with his three eyes øiva answered that it was full. Then Viùõu stopped the flow of blood, and øiva, in the presence of Viùõu, looked into the blood for a thousand years and stirred it with his hand. The blood gradually turned into a bubble, and a person possessing thousand hands and as glowing as fire appeared in the skull. He had a crown on his head and he held in his hands a bow and quiver. He wore gloves on his hands. And, that was Raktaja, an incarnation of Nararùi.
     Looking at Raktaja, øiva told Viùõu thus: "This master in archery is Nara. You spoke Nara, and let his name, therefore be Nara. Oh Nàràyaõa, you both will be called Naranàràyaõas. This Nara will be of help to you on behalf of the Devas and also in the sustenance and protection of the world. He will further help you to kill the asuras. Nara, the great intellectual that he is, will become a muni, of surpassing wisdom. Brahmà's divine fifth head possesses so much of effulgence. Nara is created from that effulgence and also from the blood from your hands and my look at it. He will annihilate all enemies in war. He will be a terror to those persons who cannot be conquered by you, Indra and the other Devas.
     While Viùõu stood there amazed Raktaja praised him and øiva with folded hands and asked from the skull what he should do. Then øiva ordered him thus: You kill this asura (Svedaja) created by Brahmà with his own effulgence." And øiva led Raktaja out of the skull by his hands and told him again:--"Look, here lies the terrible person I spoke about made unconscious by the cry of 'Hum' by Viùõu. Awake him immediately." After having said this øiva disappeared. Nara, in the presence of Nàràyaõa, kicked the unconscious Svedaja with his left foot, and he came out of his unconscious state.
     The fierce fight that ensued between Raktaja and Svedaja continued for two years. By then Svedaja had lost everything but one of his shields and Raktaja had only his two arms to fight with. At this stage Vàsudeva (Viùõu) in great alarm went and asked Brahmà whether Raktaja might not kill Svedaja. Brahmà answered, 'In the next birth Nara may defeat Svedaja'. Saying 'Right, let that be so', Viùõu returned to the battlefield and withdrew them from fighting with the assurance that they would be given an opportunity to fight again during the period of the Kali and the Dvàpara yugas.
     Afterwards Viùõu directed âditya (Sun) and âkhaõóala (Indra) to look after Raktaja and Svedaja. He told âditya further:--"At the end of the Dvàpara yuga you should see that Svedaja is reborn, in the interests of the Devas, as your son. In the Yadu dynasty will be born a very powerful fellow called øåra and he will have a very beautiful daughter named Pçthà. Durvàsas will advise her some mantras as a boon and she will have some sons from the Devas whom she will invoke with the mantras. With that object in view, while in her periods, she would, at the time of dawn gaze at you with love. Then he (Svedaja) will be born as the son called Vasuùeõa of Kuntã, the virgin."
     The Sun-God agreed to obey the above instructions of Viùõu and told him further:--"I shall procreate in the virgin a very powerful and valiant son, who will become well-known in the world as Karõa. He will gift away all wealth to brahmins." After saying this Sårya disappeared.
     After this Viùõu told Indra as follows:--"You should, at the end of the Dvàpara yuga see that this Nara, born from blood, is reborn as an aspect of yours on earth. King Pàõóu will one day go into the forest with his wives, Kuntã and Màdrã, and he will then become the object of an animal's curse. He will therefore, in a spirit of renunciation, go to mount øata÷çïga where he would ask Kuntã to become a mother by another man. Unwilling to do so Kuntã will desire to have sons by Devas, and when she prays to you, you should favour her with this Nara as son.
     Devendra raised a legal objection to the above injunction of Viùõu as follows:--"You, who incarnated yourself as Ràma in the twentyseventh yuga of the last Manvantara for the purpose of killing Ràvaõa, killed my son Bàli. Therefore I do not wish to procreate Nara as my son." To this objection of Indra Viùõu assured him that as a penalty for the mistake of killing Bàli, he would be a companion of Nara (Arjuna) who would be born as Indra's son.
     According to the above terms and conditions fighting between Raktaja and Svedaja ended. In the next birth Raktaja was born as Arjuna and Svedaja as Karõa. Mahàviùõu incarnated himself as ørã Kçùõa. The meeting of the three in the battle-field is wellknown.

#<RAKTâðGA># A nàga born in Dhçtaràùñra's dynasty. It was burnt to death at the yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 18).

#<RAMâ># A synonym for Mahàlakùmã. There is a story in the eighth Skandha of Devã Bhàgavata as to how the name Ramà came to be attached to Lakùmã.
     Revanta, the very handsome son of Sårya one day came to Vaikuõñha mounted on his horse Uccai÷÷ravas to pay his respects to Mahàviùõu. Even Lakùmãdevã stood aghast speechless for a very short time at the charm of Revanta changing her looks between him and his horse. Mahàviùõu did not at all like this and cursed that since Lakùmã's eyes enjoyed the sight of some one she would come to be called Ramà also and that she would be born as a mare on earth.

#<RâMA># (øRä RâMA). The seventh incarnation of Mahàviùõu, a very powerful king of the solar dynasty.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvata Manu-Mahàbàhu-Prasandhi-Kùupa-Ikùvàku-Vikukùi-øa÷àda-Kakutstha (Pura¤jaya)-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Hrya÷va-Vasumanas-Sutanvà-Traiyyàruõa-Satyavrata (Tri÷aïku)-Hari÷candra-Rohità va-Harita-Cu¤cu-Sudeva-Bharuka-Bàhuka-Sagara-Asama¤jasa-Aü÷umàn-Bhagãratha-ørutanàbha-Sindhudvãpa-Ayutàyus-ètuparõa-Sarvakàma-Sudàs-Mitrasakha (Kalmàùapàda)-A÷maka-Målaka-Khañvàïga-Dilãpa (Dãrghabàhu)-Raghu-Aja-Da÷aratha-Ràma.
     2) %<Reason for his birth.>% When Ràvaõa was ruling over Laïkà as a terror to the world, evils and cruelties like matricide, patricide, fratricide, killing of cows, hatred for good people, children's death, abduction of women, killing of munis, thefts etc. became rampant. When the world became grief-stricken Bhåmidevã (Goddess of earth) assumed the form of a cow and took refuge with Indra in Svarga. She told him about the atrocities committed by Ràvaõa and the other Ràkùasas. Then Indra took Bhåmidevã (cow) to Brahmà, who took them to øiva at Kailàsa as killing Ràvaõa was beyond his (Brahmà's) power. øiva thought it improper on his part to kill Ràvaõa and so he took Brahmà and others to Viùõu and submitted their grievance to him. Viùõu consoled them by saying as follows:--"I have decided to incarnate myself as the son of Da÷aratha, king of Ayodhyà. You Devas also should take birth on earth to help me to kill Ràvaõa and other evil Ràkùasas and to protect Bhåmidevã and the good people on the earth." (Kamba Ràmàyaõa, Pårva Kàõóa).
     3) %<Birth>% King Da÷aratha of the solar dynasty ruled Kosala with Ayodhyà as his capital. Maharùi Vasiùñha was his family preceptor. With the cooperation of eight ministers such as Sumantra and others he ruled the country in the path of supreme welfare and prosperity. A daughter, øàntà, was born to him of his wife Kausalyà. Years passed by, yet he had no son. One of those days King Lomapàda, close friend of Da÷aratha visited Ayodhyà. Lomapàda, who was childless requested Dasaratha for øàntà and she was given as his adopted daughter by Da÷aratha. Lomapàda gave her in marriage to èùya÷çïga, who had once caused rain-fall in Aïga. (For details see under èùya÷çïga).
     To have a son, Da÷aratha took as his second wife Kaikeyã, daughter of the King of Kekaya and younger sister of Yudhàjit. But she turned out to be barren. Then he married Sumitrà, daughter of the King of Kà÷ã. Even after many years none of the three wives of Da÷aratha presented him with a son.
     One of those days Da aratha went deep into the forest, hunting. While resting on the banks of river Sarayå he heard a sound like that of an elephant drinking water in the river. Without realising the fact that the voice was that of the son of a muni filling water in a pot for his aged parents, the King released an arrow against him. When Da aratha walked to the spot, he realised his mistake. He had hit unknowingly a brahminboy, a muni's son. The boy lay wounded about to die. The boy explained to Da÷aratha who he was and how he had come to the river to carry water to his aged parents. After telling the King details about him he breathed his last. Sobbing at his misadventure, Da÷aratha went to the aged parents of the dead boy with the pot filled with water. The parents, who were blind thought that it was their son who was approaching them when Da÷aratha revealed the sad story to them. After cursing Da÷aratha that he too would die of separation from his son, the aged muni expired; his wife also died in his funeral pyre. The grief-stricken King returned to Ayodhyà.
     Only Vasiùñha and Sumantra were told about the curse, which, though a cause for great sorrow, implied that Da÷aratha would have sons. Vasiùñha, therefore, advised Da aratha to get the yaj¤a, called putrakàmeùñi performed by èùya çïga. Accordingly the King invited his daughter øàntà and his son-in-law, èùya÷çïga to Ayodhyà, and the yaj¤a began. èùya÷çïga made offerings in the sacred fire chanting the putrakàma hymn. Then a divine person arose from the fire with a golden vessel full of pudding (nectar of the Devas) and disappeared again in the fire after giving the vessel to èùya÷çïga. èùya÷çïga handed it over to Da÷aratha, who as advised by the maharùi divided the pudding between Kausalyà and Kaikeyã. They gave a part of their shares of the pudding to Sumitrà also. The three queens conceived, and in due course of time Kausalyà and Kaikeyã delivered a son each and Sumitrà two sons. The son of Kausalyà was named Ràma, the son of Kaikeyã, Bharata, and sons of Sumitrà were named Lakùmaõa and øatrughna. (Vàlmãki Ràmàyaõa, Bàlakàõóa).
     4) %<Boons granted to Kaikeyi.>% Before the sons were born to Da÷aratha, the mighty asura called øambara once attacked Devaloka. Da÷aratha was at that time known as Nemi, and he was a great friend of Indra, and on his invitation Nemi, along with Kaikeyã, went to Devaloka in a chariot. Nemi killed the asura army within half an hour. Then øambara assumed the form of ten øambaras and attacked Nemi from ten points. In this context Nemi turned and twisted his chariot in all the ten directions at the same time and killed all the ten øambaras and recaptured Svarga. It was from that day onwards that Nemi came to be known as Da÷aratha.
     In the fight with the Sambaras on all points Da÷aratha's chariot was so violently shaken that the key of its axle was about to slip off and fall down. Noticing the threatened danger Kaikeyã applied her finger to the proper place of the axle and thus averted the mishap. When Da÷aratha knew about this timely action of Kaikeyã he was so very pleased that he asked her to choose any two boons she desired, and she asked him to keep the boons with him to be granted whenever she requested for them. Da÷aratha and Kaikeyã took leave of Indra and returned to Ayodhyà. (Kamba Ràmàyaõa, Bàlakàõóa).
     5) %<In the company of Vi÷vàmitra.>% The four sons of Da÷aratha grew up in Ayodhyà. Though they were equally friendly to one another, intimacy between Ràma and Lakùmaõa and also between Bharata and øatrughna came to be thicker. Once Vi÷vàmitra decided to conduct a yaj¤a for the happiness and contentment of all people. At the very commencement of the yaj¤a, Ràkùasas, in batches, tried to spoil it, and Màrãca and Subàhu, sons of Tàñakà were the leaders of the obstructionists. Vi÷vàmitra knew that Ràma was the most effective weapon against the Ràkùasas and requested Da÷aratha to lend him Ràma's help. Da÷aratha felt sad about it and Vi÷vàmitra was getting excited over the former's attitude when Vasiùñha advised Da÷aratha to send Ràma along with Vi÷vàmitra. Accordingly Da÷aratha sent Ràma to the forest in the company of Vi÷vàmitra. Lakùmaõa too followed his brother.
     While walking in the forest Vi÷vàmitra related many old stories to Ràma and Lakùmaõa. They crossed river Sarayå, passed by many à÷ramas of munis and reached the Pàla forest. Here Vi÷vàmitra imparted to Ràma and Lakùmaõa, who felt too weak on account of hunger and thirst the two mantras Balà and Atibalà, which would ward off hunger and thirst. He also taught them the use of certain rare arrows. ørã Ràma was specially taught the use of a divine arrow called Jçmbhakàstra.
     6) %<Tàñakà killed.>% While Vi÷vàmitra was relating to them the story of Tàñakà, who dwelt in the forest, they saw the fierce Ràkùasã coming fast with a long spear in her hand. She threw a big rock at Vi÷vàmitra. Ràma shattered the rock with an arrow. Next, Tàñakà dashed forward against Ràma roaring furiously, and Ràma, with another arrow killed her. The soul of the dead Tàñakà assumed the form of a Gandharva woman and ascended to heaven.
     7) %<Salvation to Ahalyà.>% Ràkùasas like Subàhu lined up to obstruct the yaj¤a, which Vi÷vàmitra began after the killing of Tàñakà. Ràma killed Subàhu; Màrãca ran away in fright and hid himself in the sea. Ràma drove away the other Ràkùasas.
     Next, Vi÷vàmitra, hearing about the Svayaüvara of Sãtà, daughter of King Janaka started for his palace with Ràma and Lakùmaõa, and on the way he told the boys many Puràõic stories. They bathed in the river Gaïgà and a short walk took them to the vacant à÷rama of Gautama. The great muni called Gautama had once lived in this à÷rama with his dutiful wife Ahalyà and their son øatànanda, an erudite scholar in all sciences. Indra, who lost his head over the great beauty of Ahalyà went to the à÷rama one midnight in the form of a cock and crew. Thinking it was already dawn Gautama went to the river for bath when Indra assumed the form of the muni, entered his bed room and slept with Ahalyà. When Gautama understood the fraud thus played upon him, he cursed her into a stone. She was to resume her old form when, during Tretàyuga, ørã Ràma trod upon the stone. Accordingly, as soon as Ràma trod on the stone Ahalyà cast off her form as stone and resumed her old form as Ahalyà. Immediately Gautama and øatànanda also appeared on the scene. Ahalyà ascended to the sky as a devã.
     8) %<Marriage.>% Vl÷vàmitra came to king Janaka's palace with Ràma and Lakùmaõa. Janaka's daughter Sãtà and his younger brothers' daughters Màõóavã, ærmilà and ørutakãrti were living in the palace as sisters and very good friends. One day the princesses who were playing in the garden could not pluck jasmine flowers from a height. Sãtà then brought the øaivacàpa (øiva's bow) from the weapon-room and shot down Jasmine flowers with it. As Janaka watched Sãtà's action of shooting with the øaivacàpa an idea came into his head. He announced that the hero, who succeeded in shooting with øaivacàpa, would be given Sãtà in marriage.
     Just as Ràma and Lakùmaõa were inseparable companions Sãtà and ærmilà were always to be found together and Màõóavã and ørutakãrti were particular friends. ørã Ràma shot an arrow from øiva's bow and he was selected as Sãtà's husband. Janaka informed Da÷aratha of the marriage and he came with his attendants. Bharata married Màõóavã, Lakùmaõa, ærmilà and øatrughna, ørutakãrti. After living in Mithilà for sometime Da÷aratha and others returned to Ayodhyà. Vi÷vàmitra went to the Himàlayas for rest.
     9) %<Para÷uràma's threat.>% Da÷aratha and others on their way back to Ayodhyà passed the Videha kingdom and reached the suburbs of Bhàrgavà÷rama. All of a sudden a shining form of a brahmin with Kùatriya effulgence appeared in front of the procession. Vasiùñha understood that it was Para÷uràma and Da÷aratha and others were alarmed. Para÷uràma approached ørã Ràma who was viewing the former with quiet serenity. Para÷uràma was very angry that Ràma broke the bow of øiva who was his (Para÷uràma's) preceptor. All Ràma's conciliatory talk failed to pacify Para÷uràma, who spoke thus to Ràma: "You, impudent fellow! you insulted me and my preceptor. All right, let me see your power. Take this my bow, and shoot with it."
     ørã Ràma took hold of the bow and bent it easily and fixing an arrow on it asked Para÷uràma to point out the target for it. As Para÷uràma feared that if the arrow was sent, it might crush the whole univese, he asked Ràma so choose the result of his (Para÷uràma's) tapas as target for the arrow. Both the bow and the arrow were of Viùõu's power. That power as well as his own Vaiùõava power, Para÷uràma transferred to ørã Ràma and having thus fulfilled the object of his incarnation Para÷uràma went to Puõyà÷rama for permanent tapas.
     10) %<Ruin of the country.>% Da÷aratha decided to install ørã Ràma as crown prince. The people whole-heartedly welcomed it. During the night previous to the coronation, while the wives of Da÷aratha were gladly discussing the happy incident, Mantharà, the tale-bearing maid of Kaikeyã advised her mistress to prevail upon Da÷aratha to exile Ràma into the forest and install Bharata as crown prince. Mantharà also reminded Kaikeyã about the boons, which had been promised to her by Da÷aratha during the devàsura war. Kaikeyã fell into the trap thus set by Mantharà. Kaikeyã put on a wrathful face and shut herself up in a room. When Da÷aratha enquired of her the reason for her anger she asked him to make her son Bharata, the crown prince and exile Ràma for fourteen years' life in forest. The king fainted when he heard the demand But, ørã Ràma, on hearing about it, put on an anchorite's apparel and got ready to start for the forest. Sãtà and Lakùmaõa also got ready to follow Ràma into the forest. While the entire population of Ayodhyà stood there weeping, Ràma, Lakùmaõa and Sãtà wearing the forest-dwellers' garb started for the forest.
     11) %<Death of Da÷aratha and Bharata's decision.>% As soon as Sumantra, who had accompanied Ràma and others returned to Ayodhyà, Da÷aratha expired on account of unbearable grief caused by Ràma's exile. Messengers brought to Ayodhyà Bharata and øatrughna from Kekaya where they were put up with their uncle Yudhàjit at the time of their father's death. But, they were kept in the dark of all that had happened in their absence till their arrival at the palace. Bharata, who heard of everything from his mother was greatly upset and got ready to go to Ràma in the forest. øatrughna too got ready to accompany him. Arundhatã and Vasiùñha in a chariot in the fore-front, Kausalyà and Sumitrà in another chariot just behind the first one, Bharata and øatrughna behind them--in this manner the great journey into the forest started. Leaving all others behind him, Bharata went forward and prostrated before Ràma and Lakùmaõa at Citrakåña. ørã Ràma broke into tears on hearing about the death of their father. But in spite of Bharata's pressing request Ràma refused to return to Ayodhyà. At last Bharata yielded to Ràma's injunction and returned to Ayodhyà with the latter's sandals. But he did not enter the palace; instead he built an à÷rama at Nandigràma and worshipping Ràma's sandals lived there.
     12) %<Trip to Pa¤cavañã.>% From Mount Citrakåña ørã Ràma and others started towards the forest. When they continued their journey after visiting the Sage Atri's à÷rama a Ràkùasa called Viràdha ran away carrying off Sãtà. Ràma killed Viràdha and regained Sãtà. Then they visited the à÷rama of sage øarabhaïga in the Kumuda forest. Therefrom they went to the Mçkaõóu forest where they visited maharùi Agastya, and there Ràma took the vow to kill Ràvaõa and other evil Ràkùasas and thus render the land safe for sages to perform tapas. Agastya presented to Ràma a Vaiùõava bow, a Bràhma arrow and a øaiva quiver. Ràma kept them with Agastya himself to be given to him when required. Then Agastya gave Ràma a divine ornament such as was not available in all the three worlds. Ràma tied it round Sãtà's neck. Taking leave of Agastya, Ràma and others went to the Daõóaka forest. It was on a high peak of Mount Mahàkrau¤ca in the forest that Jañàyu, brother of Sampàti and a very close friend of Ràma lived. Ràma and Jañàyu renewed their old frindship and decided to be of mutual service in future. After that Ràma and others rested themselves on the banks of the near-by Godàvarã.
     13) %<Stay at Pa¤cavañã.>% Pa¤cavañã was on the southern bank of the Godàvarã. Five vañas (peepal trees) of the same size stood there in a circle, and so the place was called Pa¤cavañã. (See under Pa¤cavañã). ørã Ràma decided to build his à÷rama at the centre of those trees. Lakùmaõa cut down an ebony tree there to put up a parõa÷àlà (hut) At once the log disappeared and the dead body of a Ràkùasa youth was found there. It was the corpse of øambhukumàra, son of øårpaõakhà. He was performing tapas there to propitiate øiva when he was overcome by the beauty of Sãtà and to look at her from a hidden spot he had assumed the form of the ebony tree. It was him that Lakùmaõa had cut down. ørã Ràma understood the situation and explained to his wife and brother about the trickeries of the Ràkùasas. Then the parõa÷àlà was constructed and they lived there. Hearing about the coming of Ràma all the sages of the Daõóaka forest visited them. They lived in Pa¤cavañã for thirteen years.
     14) %<Test by Parame÷vara (øiva) and Pàrvatã.>% Parame÷vara and Pàrvatã, who knew that many tricky changes would occur in the thirteenth year of the life of Ràma and Sãtà there, decided to submit them to a test. The object of the test was to see whether Ràma and Sãtà would recognise each other under all circumstances. When Sãtà one day entered the river Godàvarã to fetch water, she saw two swans enjoying themselves in a lotus pool in the middle of a sand-shoal in the river. When Sãtà went near the pool she saw Ràma bathing in it. But on a closer look she recognised that it was not Ràma, but øiva, in the guise of Ràma, who was bathing there. To befool Sãtà øiva, who was disguised as Ràma, told her:--Dear one! Please come to me quickly. Why were you so late?
     Sãtà:--Oh, Deva! salutations. Why did you alone come to the bath?
     Ràma:--I had to come alone as Devã did not come with me at once and was late in coming.
     Sãtà:--Why did not the Devã come? You two are unique. Devã might be alone at Kailàsa just now. It was not good that you did not bring her also with you.
     øiva: Oh great Devã! salutations to your divine greatness. Let me return to Kailàsa after saluting ørã Ràma. Hail unto thee.
     Meanwhile ørã Ràma was waiting impatiently for Sãtà to return. Then Sãtà approached him looking into a lotus flower she held in her hand and also throwing, off and on, amorous glances at him. (She was in fact Pàrvatã in the guise of Sãtà). And she told Ràma:--My Lord! you would excuse my delay in returning. The delay was due to my tarrying there to look at the play of two swans. ørã Ràma looked closely and recognised that it was not Sãtà and replied as follows:--Oh Devã! my salutations. Did you come alone? Where is Deva? How is it that you are separated from him? Mahàdeva and Mahàdevã are one and inseparable. Then how this separation? Sãtà (Pàrvatã):--Salutations. Thou art omniscient and omnipotent. I return to the presence of øiva.
     15) %<The incident of øårpaõakhà.>% øårpaõakhà was the wife of a Ràkùasa called Vidyujjihva. Once in a war which Ràvaõa, Vidyujjihva and other Ràkùasas fought at Devaloka Vidyujjihva was killed by mistake. Ràvaõa, therefore, permitted øårpaõakhà to choose whomsoever she liked as her husband, and she went about the world in search of a suitable husband. She liked some persons, but they did not like her, and vice versa. Thus she was roaming about discontented. She was also on the look-out for an opportunity to take vengeance on Lakùmaõa for killing her son, øambhukumàra.
     øårpaõakhà, who heard about the beauty of Ràma and Lakùmaõa came to Pa¤cavañã disguised as Lalità. ørã Ràma alone was there in the à÷rama at the time and she told him that she was love-sick. ørã Ràma rejected her prayer on the plea that he was already married. Then she approached Lakùmaõa with the same request. He too refused to oblige her. Then she saw Sãtà there and decided to shatter her married life and also to make a present of her to Ràvaõa. She also thought that if Sãtà were got rid of she would have Ràma for husband. Maddened by such thoughts she rushed into the à÷rama. But, Lakùmaõa drove her out. Then, carrying Lakùmaõa with her she rose into the sky and he cut away both her ears, breasts and nose. Thus disfigured she resumed her form of Ràkùasã. She flew away in the sky roaring loudly.
     16) %<Khara killed.>% Having heard about the disfigurement of øårpaõakhà Khara sent fourteen Ràkùasas to Ràma's à÷rama. Lakùmaõa killed them very easily. Next, Khara, his brothers Dåùaõa and Tri÷iras with fourteen thousand Ràkùasa soldiers came to fight Ràma. Ràma and Lakùmaõa killed them also. This saddened øårpaõakhà very much and she reported the entire affair to Ràvaõa at Laïkà. She told him that Ràma and Lakùmaõa were very courageous warriors and he was not to enter into direct fighting with them, but was to abduct Sãtà whose loss would cause Ràma's death. She also assured Ràvaõa that if Ràma died, Lakùmaõa would himself end his life.
     17) %<Sãtà abducted.>% Next day a spotted deer was found playing near the à÷rama. Sãtà desired to have the deer and ørã Ràma, after asking his brother to take care of Sãtà, followed the deer, which enticed him to a great distance in the forest. At last, finding it difficult to catch the deer alive, Ràma shot an arrow at it. Hit by the arrow the deer transformed itself into a gigantic Ràkùasa and fell down dead crying. "Oh! Sãtà O! Lakùmaõa, a Ràkùasa is killing me. Come and save me."
     The Ràkùasa, who thus fell a prey to Ràma's arrow was really Màrãca, uncle of Ràvaõa. Màrãca had gone in the form of a deer to Ràma's à÷rama at the instance of his nephew to cheat Ràma. Sãtà heard the false cry of Màrãca and asked Lakùmaõa to hurry up to the spot for Ràma's protection. Lakùmaõa at first did not want to leave Sãtà there alone and go after Ràma. But, when she used hard and cruel words against him Lakùmaõa quitted the à÷rama and went into the forest. When Ràma and Lakùmaõa were thus absent at the à÷rama an old Sannyàsin came for alms at the courtyard. Sãtà, who came out to offer alms was forcibly carried away by Ràvaõa (the sannyàsin was Ràvaõa in disguise) in his puùpaka aerial chariot to Laïkà. On the way Jañàyu saw Ràvaõa and put up a fight with him to get Sãtà released. But, Jañàyu had to fall down wounded by the sword of Ràvaõa and he lay there awaiting Ràma's arrival.
     Ràma and Lakùmaõa returned to the à÷rama only to find Sãtà missing. While they advanced some distance lamenting over the loss of Sãtà they saw Jañàyu lying in the forest, his wings cut, but happy in expectation of salvation and repeating the name of Ràma. Jañàyu gave Ràma all details about Sãtà and then gave up his body and ascended to Vaikuõñha.
     18) %<Salvation to Kabandha.>% Ràma and Lakùmaõa moved towards the south in quest of Sãtà. An asura woman called Ayomukhã, sister of øårapadma tried to entice Lakùmaõa, who went alone to a pool to fetch water. When Lakùmaõa resisted and kept away from her allurements, she tried to carry him away into the sky. But, he drove her away disfigured. When the brothers continued their search for Sãtà they were caught in the arms stretched out in semi-circular form. It was a Ràkùasa called Kabandha, and they cut away one arm each. At once the fierce Kabandha (headless body) form disappeared and a Gandharva youth appeared in his place. After offering mokùa to Kabandha Ràma and Lakùmaõa continued their search for Sãtà. (See under Kabandha).
     19) %<Salvation to øabarã.>% Ràma and Lakùmaõa reached øabaryà÷rama and were duly received by the female hermit øabarã. She presented them with fruits. Not only that, she personally tasted each fruit for its quality and then gave the best to the guests. Ràma was so very pleased with her pure devotion that he offered her salvation. (For details see under øabarã).
     20) %<Ràma-Sugriva alliance.>% Ràma and Lakùmaõa bathed in the Pampà river and thus refreshed they travelled upto the height of Mount èùyamåka where Sugrãva lived with Hanåmàn as his Prime Minister. Sugrãva, who saw Ràma and Lakùmaõa coming, deputed Hanåmàn to find out whether they were friends or foes. Hanåmàn, in the guise of a brahmin boy talked with them, who related their story from the abduction of Sãtà. Having understood the matters Hanåmàn resumed his actual form and carried Ràma and Lakùmaõa on his shoulders into the presence of Sugrãva.
     Sugrãva related to Ràma the story of his expulsion from Kiùkindhà by Bàli, his elder brother. Sugrãva wanted a powerful ally to recapture the country. Similarly ørã Ràma too wanted a powerful ally to regain Sãtà. So both the parties entered into an alliance, Ràma undertaking to kill Bàli and restore his kingdom and his wife to Sugrãva and Sugrãva undertaking to search for and find out Sãtà for Ràma.
     Though the above pact was made, Sugrãva was doubtful about Ràma's capacity to honour his part of the contract, and Ràma, knowing this suspicion of Sugrãva, wanted to dispel it. The mountain-like body of Dundubhi, the Ràkùasa killed by Bàli, lay there in a big heap of bones and at the instance of Ràma, Lakùmaõa threw it into the distant southern sea with the big toe of his left foot. Sugrãva was wonder-struck at this feat of Lakùmaõa and praised him. Yet Sugrãva was not quite cured of his doubt and Ràma wanted to further convince him of their prowess.
     There were seven big trees there known as Saptasàlas. Bàli used to wrestle with the trees due to his overflowing vitality and power. (See under Saptasàla). ørã Ràma went near the trees and suddenly fixed an arrow on his bow-string and shot it by drawing the bow, with the big toe of his right foot pressed against a rock. The arrow cut down the seven trees at one and the same time and then automatically returned to its quiver. Sugrãva was taken aback by this marvellous show of power.
     21) %<Exhibition of ornaments.>% They came again to èùyamåkàcala and Sugrãva placed before Ràma a bundle of ornaments and said that it was dropped down by a weeping woman from an aerial chariot, which had, a few days back, passed above the mountain. Ràma recognised them as Sãtà's ornaments, shed tears and sat there motionless for some time. At last Sugrãva and Lakùmaõa consoled him and he handed over the bundle of ornaments to Lakùmaõa.
     22) %<Kingdom restored to Sugrãva.>% The very next day Sugrãva took Ràma to Kiùkindhà, and the former challenged Bàli for a combat. Ràma, from a distance, viewed the fierce fight between the brothers, but he could not do anything as it was impossible to distinguish between Bàli and Sugrãva on account of their very close resemblance. Sugrãva, who was defeated in the first round and retired from fight felt angry towards Ràma, but was soon satisfied with Ràma's explanation for his inaction. To distinguish Sugrãva from Bàli ørã Rama, the next day, put a garland on the former's neck and wearing the garland Sugriva challenged Bàli a second time to a duel. Though Bàli's wife, Tàrà, this time prevented him from accepting the challenge Bàli paid no heed to her protests and rushed forth for the duel.
     Bàli and Sugrãva fought again, and this time Ràma from his concealment behind a tree shot an arrow at the chest of Bàli. The arrow felled him. Ràma and Lakùmaõa then came into the open and Bàli spoke disparagingly to Ràma about shooting the arrow from concealment. Ràma answered him saying that if he had seen him (Ràma) face to face he would have become his devotee and he had to shoot Bàli from his hiding place as it was not proper to kill one's devotees. At last, after handing over charge of his wife and son Aïgada, to Sugrãva, Bàli breathed his last. ørã Ràma decided to crown Sugrãva as King and install Aïgada as crown prince and returned to èùyamåkàcala for rest after entrusting, under the supervision of Lakùmaõa, Hanåmàn and Jàmbavàn with the duty of making preparations for the coronation. Though Sugrãva invited ørã Ràma to Kiùkindhà when preparations for coronation were over, the latter declined the invitation gracefully and deputed Lakùmaõa to represent him at the ceremony. Lakùmaõa installed Sugrãva as the Mahàràja, Aïgada as crown prince, Rumà as queen and Tàrà as queen-mother. Also, Hanåmàn was appointed as Sugrãva's minister. Those things over, Lakùmaõa returned to Ràma at èùyamåkàcala.
     23) %<Lakùmaõa's wrath.>% The next four months were rainy period. Even after that Sugrãva did not make necessary arrangements to search for Sãtà. At Ràma's instance Lakùmaõa went to Kiùkindhà to enquire about the reason for the delay. The monkeys were alarmed by the grave appearance of Lakùmaõa and Tàrà came out and apologised to him. Arrangements were soon finalised for the quest of Sãtà. Armies of many lakhs of monkeys were deputed to the eight regions to search for Sãtà. Suùeõa was appointed chief of the army for the west, øatabali for the north, Vinata for the east and Aïgada for the south. As the south was the chief place for the search, monkeys like Hanåmàn, Jàmbavàn, Vivida, Nala, Nila, Kumuda, each of them an expert in various ways, were appointed chiefs of different matters. Every chief and his assistant was given suitable instructions by Lakùmaõa and Sugrãva, and accordingly the army of monkeys began its march under the leadership of Hanåmàn.
     24) %<Words of recognition.>% To convince Sãtà that it was really the emissary of Ràma who went to her the latter imparted to Hanåmàn the following three sentences for timely use.
     (i) "When I took leave of you for life in exile in the forest you (Sãtà) who were then in the inner apartment dressed in ordinary fashion came out in the same dress prepared to follow me saying 'I too...' feigning anger'.
     (ii) When, for out life in the forest, we had left the city and approached a shrubbery, øãtà in her childish ignorance and goodness of heart told me "This place will do for our forest life."
     (iii) While she was one day massaging my leg in our bedroom she threw away from her finger the ring studded with stones. When I asked her the reason for it she answered me as follows:--This ring studded with stones may prove to be of danger to me. When your feet touched the hard granite rock it turned out into a world beauty (Ahalyà). Under the circumstances how much more beautiful would be the woman, who would be created by the touch of your foot on the beautiful stone of the ring? And, because of that beauty you may...me...and then...". We two--I and Sãtà--alone knew about the above incident.
     Carrying thus ørã Ràma's signet ring and words of recognition Hanåmàn went along with the army, which started for the south. Sugrãva gave one month's time to the searching parties to find out Sãtà and warned them that their throats would be cut if they failed in their mission.
     25) %<Saw Svayamprabhà.>% Aïgada, Hanåmàn, Jàmbavàn and others during their search came to an extensive forest. They were dead tired with hunger and thirst. The leader of the party looked about for something to eat and drink when he saw small birds flying up from a distant pit. From drops of water falling from the wings of the birds it was inferred that the pit contained water. When Hanåmàn and others entered the pit (cave) and walked a great distance they came to a spacious garden. They were astonished to find a solitary beauty there, and she related to them her autobiography as follows:--
     I am the faithful maid of Rambhà. The powerful asura called Caturàsya wanted me to procure Rambhà for him and he got this garden city built by Mayàcàrya, the architect of the Daityas, for me as reward for my service to him in the matter of Rambhà. Various kinds of gems light this place and creepers and trees supply food materials. Catuàrsya, I and Rambhà alone were living here. But, Indra came to know of it, came here, killed Caturàsya and took away Rambhà with him. He cursed me to lead a solitary life here as punishment for having helped Caturàsya. I prayed for redemption from the curse and Indra told me, that after thousands of years a company of monkeys would come here in search of Sãtà and that after entertaining them with food I must see Ràma and then return to Svarga. I have thus been awaiting your arrival and now I am leaving the place, which will vanish as soon as I quit it. All of you, please stand there with eyes closed and I shall send you back to the place where you were before coming here.
     Accordingly the monkeys stood there with eyes closed and when they opened their eyes there was neither the garden city nor Svayamprabhà there but they were standing in the old plain. Svayamprabhà appeared before Ràma, praised him and then went to Svarga.
     26) %<Met Sampàti.>% The monkeys again went southward, reached Mahendragiri and descending on its southern side came to the shores of the southern sea. They could advance no further to the south. They were suffering from great hunger and thirst and if they returned with no tangible information about Sãtà, Sugrãva would kill them. They preferred death by fasting on the seashore to death by the sword of Sugrãva.
     Having decided thus the monkeys spread darbha grass on the extensive plain of Mahendra mountain and lay on the grass to die. In a large cave in the mountain was living Sampàti. The huge bird Sampàti was starving without food and was not able to fly as it had lost its wings. But it dragged itself to the mouth of the cave and saw the monkeys lying there awaiting death, and it thought of eating the monkeys one by one. The monkeys, who understood this idea of Sampàti cursed their fate and sang the praise of Jañàyu.
     Hearing the word 'Jañàyu' Sampàti approached the monkeys, who related to him the object of their journey. Being told about the death of Jañàyu. Sampàti shed tears and told the monkeys as follows:-
     Jañàyu was my younger brother. Our mother was Mahà÷vetà and father Såryadeva. On account of the boon of our parents I was King of all the birds and Jañàyu the crown Prince. As our brotherliness grew thicker our haughtiness due to our power and speed also increased. Once we flew up towards the orbit of the Sun to see him, our father. In his youthful enthusiasm my younger brother, Jañàyu, climbed higher up in the sky leaving me behind. Due to the heat of the Sun his wings lost their power and energy. Then, to save him, I flew up above him and shaded him. Therefore he could descend to the earth without his wings being burned and thus killed. But, my wings got burned and I fell down on the Mahendra mountain and got my legs broken. Thus I lost the power either to fly or to walk.
     I stayed here as the attendant of Ni÷àkara Maharùi, who could divine the future also. He told me the story about Ràma's incarnation. He told me further that monkeys in search of Sãtà would come here when I should tell them where Sãtà was and that then I would regain my health."
     After telling the monkeys the above facts Sampàti, with their cooperation, performed the obsequies of Jañàyu. Then the King of birds (Sampàti) raised its head and surveyed the ocean and he saw the following: Mountain Subela in the heart of the southern sea; the plain at the heights of the mountain constituting the base of Laïkà; in the centre of Laïkà there was Ràvaõa's capital; nearby the ladies' quarters; near the quarters the a÷oka garden; at the centre of the garden the ÷iü÷apà tree and under the tree Sãtàdevã.
     As soon as Sampàti had finished telling the monkeys the above details he regained his health.
     Sampàti told the monkeys another story also as follows:Ràvaõa once abducted a Yakùa beauty from Alakàpurã and carried her away in his Puùpaka Vimàna. Sampàti clashed with Ràvaõa on his way and destroyed his plane. But the plane, which was self-generating came again into existence. Sampàti threw away by its beak the Candrahàsa (Ràvaõa's sword) and kicked his crown down. At last, at the request of Ràvaõa, he and Sampàti signed a non-aggression pact. That was the reason why Sampàti could not fight Ràvaõa in person.
     27) %<Hanåmàn saw Sãtà.>% Aïgada said that for the search for Sãtà in Laïkà as told by Sampàti, some one should jump across the ocean. Though many a monkey tried to do so it was Hanåmàn, who succeeded in crossing the sea. At one jump he reached the heights of Mahendragiri whence he took another jump forward. But, midway Surasà, mother of the nàgas, swallowed him, and he came out through her ear and continued his journey towards Laïkà. When he had advanced some more distance an evil spirit called Chàyàgràhiõã obstructed his way by a mysterious attack on his shadow. Hanåmàn quickly understood what had happened and killed the evil spirit with one kick of his left foot. He again continued his flight. But, he very soon became weak and exhausted. Then Mount Mainàka emerged from the ocean and fed Hanåmàn with fruits and roots. He reached Laïkà at dusk. He defeated Laïkàlakùmã, who tried to prevent his entry into the city. In fact Laïkàlakùmã was Vijayalakùmã, who had been cursed by Brahmà. (For details see under Vijayalakùmã). After defeating her, who was thus absolved from the curse, Hanåmàn saw Sãtà seated under the a÷oka tree. But, none saw him as he was perched on a tree.
     28) %<Hanåmàn's return.>% That night Ràvaõa dressed in all splendour visited Sãtà and tried to secure her favour by soft words and cajolery, all to no purpose. Then he threatened her with punishments, which too proved to be of no avail. After instructing the Ràkùasa women that Sãtà should be somehow brought round within a month's time, Ràvaõa returned to his palace.
     Ràkùasãs surrounded Sãtà and described to her the greatness and various merits of Ràvaõa. Sãtà continued to sob. Then came there Trijañà, daughter of Vibhãùaõa, the great devotee of Viùõu, and Saramà, to console Sãtà. Trijañà had boundless devotion towards Ràma and great love for Sãtà. She repeated to Sãtà certain dreams she had had.
     Left to herself Sãtà began saying to herself various things regarding her past. She roferred to her infancy, beginning of youth, wedding, stay at Ayodhyà, forestlife and life in Pa¤cavañã and wept over her recurring thoughts about them. Hanåmàn, who heard Sãtà's soliloquy completed Sãtà's story by relating, from his place on the tree, about Jañàyu's salvation, salvation given to Kabandha and øabarã, alliance with Sugrãva, killing of Bàli, expedition of the monkeys in search of Sãtà, meeting with Sampàti, himself (Hanåmàn) crossing the sea and his finding out Sãtà. Hearing the words of Hanåmàn, Sãtà looked up in astonishment. Immediately Hanåmàn came down the tree and presented the signet ring at Sãtà's feet. When she examined the ring her hands shook and tears dimmed her eyes. Hanåmàn talked to her in detail and told her that he would, if only Sãtà permitted him, carry her on his shoulders to Ràma. He told her further that if she did not welcome the idea of thus returning to Ràma, he would return with ørã Ràma and others, defeat Ràvaõa in war and take her back. Sãtà was not convinced about the power and prowess of Hanåmàn. He then increased his body in size so that his limbs grew into the size of a mountain, hands into that of trees, head into that of a mountain peak, tail into that of a river etc. His breathing became akin to a storm. Then he roared in such a manner that even the very ends of the world shook and the people of Laïkà were awakened by it.
     Sãtà was now absolutely convinced of Hanåmàn's bona fides and faithfulness. She handed over to him her Cåóàmaõi (ornament worn on the head) to be given to Ràma and also told him the following three words of recognition so that Ràma might be all the more convinced.
     (1) When Ràma first came to the garden near the palace in Mithilà I (Sãtà) saw his reflection in the blue mirror in the veranda of my palace and the beauty of the reflection attracted me. I looked towards the garden to see the original of the reflection. Then he (Ràma) was looking down into the waters of the glass pond. He also saw my face reflected in the water and suddenly he looked at me. Our eyes met and in all shyness I hurried to and hid myself in the ladies' quarters.
     (2) Before our wedding I sent him through a faithful maid, a love letter to which he gave me a suitable reply.
     (3) After our wedding while we were living in Ayodhyà when one day I returned to our bedroom after a long chitchat with my younger sisters, my lord (Ràma) was lying on the cot in feigned sleep. Quietly I went up to him and kissed him on the lips. Because of the pressure on his lips and as my breast then touched his chest he pretended to have suddenly woken up and embraced me.
     Having received thus from Sãtà the Cåóàmaõi and these words of recognition Hanåmàn took leave of Sãtà and with her implied sanction went about to have a look at Laïkà. At one place he heard Vibhãùaõa reciting Viùõu's names. After wishing that this house of the devotee should turn into a royal abode he passed Vibhãùaõa's house. Then he came to Ràvaõa's palace and gathered information about the Ràkùasa power. "Now I must see Ràvaõa in person, let him know personally the fact of my visit and I would give him righteous advice"--with this object in view Hanåmàn began destroying the garden. He drove away the Ràkùasas, who came to punish him and some of them were killed. At last Meghanàda (Indrajit) attacked Hanåmàn. Hiding in the sky he shot the Brahmàstra against Hanåmàn, who yielded to it. The Ràkùasas took Hanåmàn captive to Ràvaõa. He freed himself of the cords that bound him, extended his tail which he shaped into circles, one over the other so that the last one rose more in height than Ràvaõa's throne and seated himself on its top. Ràvaõa and Hanåmàn then began a conversation. Ràvaõa, who got angry at the disrespect shown to him by Hanåmàn, ordered the latter to be killed, but Vibhãùaõa opposed it saying that to kill emissaries and messengers was worse than killing one's own mother. Finally Ràvaõa ordered that Hanåmàn's tail be set fire to and he be insulted and humiliated.
     Immediately Ràkùasas began to cover Hanåmàn's tail with clothes. But, ths tail began growing longer and longer with the result that no quantity of clothings sufficed to completely cover the ever-extending tail. At last the Ràkùasas poured oil over the tail and set fire to it. Then Hanåmàn broke loose from captivity and jumped up into the air causing universal disaster by fire in Laïkà. The fire did not affect the palace of Vibhãùaõa and also the platform around the øiü÷apà tree where Sãtà sat. After thus burning down Laïkà Hanåmàn extinguished the fire on his tail by dipping it in the ocean. Taking leave once again of Sãtà, Hanåmàn crossed the sea and reached Mahendragiri.
     29) %<Ràma-Ràvaõa war.>% ørã Ràma and Sugrãva, who received Hanåmàn's report about his visit to Laïkà started for it with an army of monkeys. They camped on the shores of the south sea. Ràvaõa held a meeting of his war council attended by his brothers and others. He expelled Vibhãùaõa, who opposed war and advised his brother to return Sãtà to Ràma and to apologise to him. Vibhãùaõa quitted Laïkà and took refuge with Ràma.
     Ràma and others, who had assembled on the sea-shore decided to build a bund to Laïkà. The first thing Ràma did, for the successful conclusion of the expedition, was to install a øivaliïga at Ràme÷vara. (See under Ràme÷vara). Then he prayed to Varuõadeva for a passage across the sea. But, Varuõa did not present himself and ørã Ràma, angry with him, shot the àgneya (fiery) arrow into the heart of the sea when Varuõa appeared, saluted him and advised him to build a bund across the sea. As a reward for Varuõa ørã Ràma, as requested by the former, killed with one arrow all the Ràkùasas, who lived in Gàndhàra island on the north-western shore of the ocean. Varuõa returned to his abode. The construction of the bund was begun under the leadership of Sugrãva with Nala as chief planner and Nãla as his co-planner. Jàmbavàn and Hanåmàn functioned as supervisors and other monkeys as workers. Mountains, hills, rocks etc. were brought from various quarters and the construction of the bund was begun.
     Meanwhile, Ràvaõa sent a great magician called Marutta disguised as King Janaka to Sãtà to convert her to the side of Ràvaõa. But, the attempt failed. Ràvaõa then sent his two expert spies, øuka and Sàraõa disguised as monkeys to Ràma's camp. Jàmbavàn and Hanåmàn captured and brought them before Sugrãva. Weepingly they both sought refuge in Ràma, who set them free. They returned to Laïkà and reported matters to Ràvaõa, who felt a desire to have a look at Ràma for which purpose he, with his attendants, climbed to the top of the northern tower. Ràma, who knew about it by his spies climbed the heights of Subela mountain whence he stared at Ràvaõa. Their eyes met in anger seeing which Sugrãva by one leap reached Ràvaõa and kicked off to Ràma the crown from the central head of Ràvaõa. After performing something like a destructive dance on Ràvaõa's head Sugrãva by another leap returned to Ràma.
     Full of disappointment Ràvaõa returned to his palace. His father-in-law, Màlyavàn, tried his best to dissuade Ràvaõa from war, all to no purpose. Ràma sent an emissary to him to ask him to send Sãtà back. Ràvaõa declined to oblige, and immediately war began. During the first day of the war, the majority of the Ràkùasas including their great leaders like Mahàbàhu, Mahàpàr÷va, Mahodara, Mahàkàya etc were killed. On the second day the Ràkùasa army under the command of Atikàya, son of Ràvaõa, set out from the northern tower to fight. Lakùmaõa killed Atikàya with Brahmàstra. The other two Ràkùasa-commanders were Tri÷iras and Meghanàda. Lakùmaõa encountered them. When the latter failed to win by righteous fighting he resorted to cunningness. That too did not bring victory to him, and then he hid himself in the sky and shot the nàgàstra given to him by øiva against the enemy. That arrow rendered Lakùmaõa, Sugrãva and all the monkeys unconscious. At that time Vibhãùaõa was away to arrange for food.
     When Vibhãùaõa returned with food he was taken aback to find Lakùmaõa and others lying in an unconscious condition. Ràma was informed about the matter and when he came to the battle-ground and saw Lakùmaõa, Sugrãva, Hanåmàn and all the others lying there unconscious he lost self-confidence for a short while and remarked that it was all the result of his having put faith in Vibhãùaõa, Ràvaõa's brother whom he had put in charge of the battlefield. This comment of Ràma pained Vibhãùaõa much; but ørã Ràma soon treated him kindly.
     Even the Devas who witnessed the scene were alarmed. But Ràma sat there for sometime immersed in meditation and then a light emerged from his right eye, shot towards the north and disappeared in the horizon. At once Garuóa appeared on the scene from the west and removed with his beak the nàgàstra from Lakùmaõa's body. Lakùmaõa jumped up from his unconscious state; Sugrãva and others also regained consciousness. In the fighting that followed all the Ràkùasa leaders were killed. It was Hanåmàn, who killed Kumbhakarõa. At the time of his death Kumbhakarõa made a last request to Ràma, i. e. his head should be cut off and thrown into the sea as otherwise the Ràkùasas would laught at him to see the head from which the ears have been bitten off by monkeys. Accordingly Ràma got Hanåmàn to throw Kumbhakarõa's head into the sea.
     Then ørã Ràma told Lakùmaõa thus: Today I shall fight Indrajit. The war shall not continue yet further. Today Indrajit and tomorrow Ràvaõa should be killed and the next day we will return to Ayodhyà. Lakùmaõa answered:--"I shall fight Indrajit. I have told Vibhãùaõa that I will kill Indrajit within three days."
     With ørã Ràma's blessings Lakùmaõa began fighting again. Indrajit shot Nàràyaõàstra which attracted by the 'seven-letter-Mantra' (Namo Nàràyaõàya) of Lakùmaõa circled him thrice and entered his quiver. The Ràkùasa minister called Mahodara converted his elephant into Airàvata and himself changed into Devendra and encountered Lakùmaõa. Saying that he had no quarrel with Indra and would not fight him Lakùmaõa put down his bow, and Indrajit, exploiting the situation shot Brahmàstra against Lakùmaõa under cover of the clouds. Lakùmaõa, Sugrãva and others fainted. Then ørã Ràma was in the army-camp, worshipping weapons to render them more powerful. Ràma returned to the battle-ground to find Lakùmaõa and others in life-less condition and crying like a mere ignorant fellow he lay by the side of Lakùmaõa. Vibhãùaõa, who returned with food prayed for the grace of Devas. Indra appeared, gave to Vibhãùaõa Gaïgà water in a golden vessel and asked it to be given to Hanåmàn and Jàmbavàn, who, though unconscious were not dead.
     Vibhãùaõa did so and both Hanåmàn and Jàmbavàn regained consciousness. Jàmbavàn told Hanåmàn that if mçtasa¤jãvinã (herbal medicine which will put life back into the dead) were brought from the distant Himàlayas before dawn the next day all the dead ones like Lakùmaõa and Sugrãva could be brought back to life. (See under Mçtasa¤jãvinã). Accordingly Hanåmàn started for the Himàlayas. Meanwhile Indrajit had told Ràvaõa about his victory, and as suggested by the latter Ràkùasa women took Sãtà to the battlefield in the Puùpaka Vimàna, showed her Ràma, Lakùmaõa and others lying there in a life-less condition and told her that all of them were dead. Sãtà wept aloud, but Trijañà consoled her by saying that the Puùpaka Vimàna would not carry widows and therefore Ràma was not dead.
     Hanåmàn returned before dawn the next day. As he could not distinguish mçtasa¤jãvinã he had brought with him a mountain peak where the four medicinal plants, øalyaharaõã, Vi÷alyakaraõã, Sandhànakaraõã and Mçtasa¤jãvinã grew. Jàmbavàn distinguished mçtasa¤jãvinã from the others and carried the four herbs into the battlefield. Contact with the air, which carried the smell of mçtasa¤jãvinã brought the dead back to life. Vi÷alyakaraõã removed all the arrows from their bodies and Sandhànakaraõã healed the wounds.
     Lakùmaõa again went out to fight Indrajit. Reluctant to fight with the former, Indrajit resorted to a new magical trick. He created an artificial or illusory Sãtà and with her seated in a chariot he rose up in the sky and said as follows: "Ràvaõa has abandoned Sãtà who brings about humiliation to the Ràkùasas and ruin to Laïkà. So, I cut her to pieces." So saying he cut into two, by one stroke of his sword, Sãtà, who cried Oh! my lord! oh! brother." Blood fell on the battlefield and Indrajit disappeared. Though Ràma and others were alarmed by all these, Vibhãùaõa explained that it was all the magic of the Ràkùasas, and in the fierce fighting that followed Lakùmaõa killed Indrajit. By now all the important and prominent Ràkùasas were killed. At last Ràvaõa himself entered the battlefield. His first encounter was with Lakùmaõa. Then the fighting turned into one between Ràma and Ràvaõa. The former broke the bow of Ràvaõa and did not want to fight with the weaponless Ràkùasa King. Next day Ràvaõa brought Pàtàla Ràvaõa and Kumbhodara to Laïkà. Both of them entered Ràma's camp during night, but Pàtàla Ràvaõa, who realised that nothing could be achieved there returned to Pàtàla with Kumbhodara. He built a tunnel from Pàtàla upwards to earth, where in the fort created by Hanåmàn's tail twisted in a circle lay ørã Ràma and others. The tunnel opened into this 'fort', and Pàtàla Ràvaõa and his brother made Ràma and Lakùmaõa unconscious by making them inhale sammohana medicine and carried them off into Pàtàla. Ràma and Lakùmaõa were laid in the court-yard of a Kàlã temple to be sacrificed to Mahàkàlã the very same night. Arrangements for the sacrifice were completed.
     Hanåmàn had been frequently looking inside the fort. As soon as the absence of Ràma and Lakùmaõa was noticed, Sugrãva and others, under the leadership of Vibhãùaõa reached the Kàlã temple through the tunnel. In the fighting that followed Hanåmàn killed Pàtàla Ràvaõa and Aïgada killed Mahodara. The only son of Pàtàla Ràvaõa, Sumàlã, was crowned King of Pàtàla. Ràvaõa entered the field again against Ràma. Ràma shot the Mahendra arrow against Ràvaõa. The arrow, which represented in itself the effulgence of Mahendra, the hardness of diamonds, the intensity of fire and Viùõu's glow cut off the ten heads of Ràvaõa. His physical body fell on earth and his spirit ascended to heaven.
     30). %<Return.>% Ràma and others, who were pleased with the turn of events, crowned Vibhãùaõa King of Laïkà. Trijañà was put in charge of dressing Sãtà in new clothes. Apsaràs appeared on the scene. øacãdevã presented to Sãtà a chain, Urva÷ã an ornament for the head, Menakà, two bangles, Rambhà a waist-let, Tilottamà a set of chains for the feet, and Anasåyà, wife of Atri, a Cåóàmaõi. When she wore all these ornaments Sãtà appeared to be equal to Lakùmãdevã in grandeur and charm. She was brought in a palanquin to ørã Ràma by Vibhãùaõa and others. Ràma was taken aback by the glamorous dress, ornaments etc. of øãtà, and immediately a suspicion arose in his mind, and he kept mum after asking Lakùmaõa to do whatever Sãtà wanted. As soon as she heard those words of Ràma, Sãtà asked Lakùmaõa to light a funeral pyre saying that the woman suspected by her husband should not live and so she (Sãtà) would quit her life in the very presence of Ràma.
     Lakùmaõa cast a pathetic look at Ràma; but his face exhibited no change of feeling. He granted Sãtà's request by his silence. Those present there awaited developments with bated breath. Lakùmaõa, with the help of the monkeys got a pyre ready. After going round Ràma with folded hands Sãtà leapt into the glowing fire. Within a very short time three divine forms emerged from the fire, Svàhàdevã, Sãtàdevã and God Agni.
     His suspicions having thus vanished Ràma welcomed Sãtà back and the next day they left for Ayodhyà in the Puùpaka Vimàna. Vibhãùaõa, Sugrãva, Hanåmàn and others followed them. After reaching Ayodhyà Ràma returned the Puùpaka to Kubera. Bharata came back from Nandigràma. In the presence of all relations and others concerned the coronation of Ràma as king took place. Bharata was appointed crown Prince, Lakùmaõa Commander-in-chief of armies and øatrughna, Finance minister.
     31) %<Sãtà abandoned.>% Under Ràma's rule the country overflowed with milk and honey. Nobody had to fear anything from enemies. He made Sãtà kill Sahasramukha Ràvaõa. (For details see under Sahasramukharàvaõa).
     ørã Ràma used to go about the country in disguise to enquire about the welfare of his subjects. On a particular dawn he happened to be standing outside the house of a washerman. The washerman scolded his wife, who had gone out of the house that night for something. He suspected that she had gone to meet her paramour. He bluntly told his wife that he was not prepared to act like Ràma, who had accepted Sãtà, though she had lived with another person. ørã Ràma, who heard the above talk, returned to his palace very sad. After thinking about for a long time he decided that it was his duty to abandon Sãtà in the interests of his subjects. Then Sãtà was in the seventh month of her pregnancy. She had on the previous day, expressed a desire to go to the forest areas once again. Ràma considered this as the most suitable opportunity to abandon Sãtà in the forest and Lakùmaõa was entrusted with the matter. That day at Sun-rise Lakùmaõa took Sãtà in a chariot to the suburbs of Vàlmãki's à÷rama, abandoned her there and returned to the palace. (According to the Ràmàyaõa written by Kamba, a Tamil author, it is said that Sãtà was left in the suburbs of Gautama's hut. There, Sãtà who was pregnant was looked after by Ahalyà, the wife of Gautama.) Weeping aloud Sãtà fell down. Young munis--Vàlmãki's disciples--saw her and took her to the à÷rama. At the à÷rama she delivered two sons, Ku÷a and Lava.
     32) %<A÷vamedha.>% After abandoning Sãtà in the forests Ràma led a sad life for five years. Yet, he decided to perform an A÷vamedha yaj¤a. As soon as Ràma thought of him, Hanåmàn appeared and he was deputed to invite Vibhãùaõa, Sugrãva and others from Laïkà and Kiùkindhà and the feudatory princes and armies from other countries.
     Sugrãva was put in charge of the armies, Vibhãùaõa in charge of finance, and central authority was vested in Lakùmaõa. Then the yàj¤ic horse, accompanied by the army, was let loose to travel all over the country. Accompanied by cavalry, the elephant division, infantry and the chariot-force the horse went about the various kingdoms. The army, on its way back to Ayodhyà with presents collected from many kingdoms, encamped for rest near Vàlmãki's à÷rama when Ku÷a and Lava tied the yàj¤ic horse, which was strolling there unfettered. Consequent upon this action of Ku÷a and Lava a fight broke out between them and the king's army in which the latter got defeated. Even the arrows of Lakùmaõa failed to have any effect on the boys. The boys having not returned even though it had become very late in the evening, the à÷ramites went in search of them and it was only when they came to the scene of fighting did Lakùmaõa and others know who the boys really were.
     During this period of time infants' death was very much on the increase in Ayodhyà. It was believed that such deaths increased when øådras did tapas, and to find out if any øådra was engaged in tapas Ràma flew over the Daõóaka forest where he found a øådra called øambåka performing tapas hanging down from the branch of a tree with his head down. Ràma killed him and his spirit got salvation. Afterwards, appreciating the beauties of the forest Ràma came near Vàlmãki's à÷rama where he and Sãtà met face to face. Ku÷a and Lava also came there and they noticed with surprise the change in appearance brought about in their mother and Ràma on their meeting each other. When they heard from Hanåmàn the real facts about Ràma they withdrew their arrows and prostrated at the feet of Ràma.
     ørã Ràma then, with the consent of all and in accordance with his own desire, took back Sãtà and returned with her to Ayodhyà. Lakùmaõa and others followed him. Kausalyà and others received Sãtà most heartily. ørã Ràma, who till then was having no wife, had made a golden image of Sãtà for the purposes of the a vamedha. Now, since the real Sãtà was with him the idol was an unnecessary thing. The A÷vamedhayaj¤a went off very well.
     33) %<The end.>% ørã Ràma's reign became all the more prosperous. It was during this period that Ràma, as desired by the munis in the Yamunà plain, killed Lavaõàsura, son of Madhu in the great city called Durga in the centre of the Madhu forest. (For details see under Lavaõa). After Lavaõa's death, a sect of Gandharvas called øailåùas, who lived on the shores of the eastern sea, proved to be enemies of Ayodhyà. ørã Ràma annihilated them also. Kaikeyã began getting jealous of the prosperity and happiness of Sãtà. One day when Ràma had gone to hunt in the forest, Kaikeyã closely questioned Sãtà over particulars in Laïkà and prevailed upon her, overruling her unwillingness, to draw a picture of Ràvaõa. Sãtà drew on a piece of 'sitting-plank' Ràvaõa's figure with the ten heads. Kaikeyã took away the picture on the pretext of exhibiting it in the ladies' quarters, and gave it to Ràma, when he returned from hunting, to sit on at the time of Påjà (worship). Ràma got angry to find Ràvaõa's picture drawn on the 'sitting plank'. Kaikeyã then told him that it was Sãtà, who had drawn the picture and also that she usually praised Laïkà and Ràvaõa. Ràma pronounced the death penalty on Sãtà for having drawn Ràvaõa's picture. The inmates of the palace shuddered to hear the judgement. When Lakùmaõa seated Sãtà on the floor to kill her, Bhåmidevã (earth) rent itself open into two and carried her off through the opening.
     ørã Ràma grew sadder and sadder following the disappearance of Sãtà. Ill omens began to appear in Ayodhyà in increasing measure. One day a divine èùi whom the people of Ayodhyà had not seen till then, came to Ràma's palace. He told Ràma that he had to impart certain secrets to the latter and after making Ràma vow that no one would enter the room while they were conversing and that if any one did come when they were talking, he should either be killed or forsaken for ever, he began to talk with Ràma in a secluded spot. Ràma posted Lakùmaõa at the entrance with the strict injunctions that nobody should come into their presence. Within a short time great munis like Sanaka came there and told Lakùmaõa that they wanted to see Ràma. They were not prepared to wait even for a short time as requested by Lakùmaõa, but threatened ruin to the royal family. Lakùmaõa then, was prepared to suffer the consequence, and went to Ràma and told him about the arrival of Sanaka and others. Ràma, in keeping with his vow, banished Lakùmaõa immediately. But, when Ràma came out and looked for Sanaka and others no one was to be found anywhere there. When he returned to the inner apartment the èùi also was not to be seen. In fact they were Kàla and his emissaries deputed by Brahmà to recall Ràma as the object of his incarnation was already achieved.
     Ràma, who had already been suffering mental agony on account of Sãtà's departure, lost all peace of mind as Lakùmaõa's banishment followed Sãtà's departure. He decided to put an end to his life for which purpose he went to the river Sarayå. All the dependants followed him. While the great mass of people who thronged both the banks of the river burst out into weeping ørã Ràma and his followers drowned themselves in the waters of the Sarayå, and their spirits attained Vaikuõñha. (Vàlmãki Ràmàyaõa, Kamba Ràmàyaõa and Tulasãdàsa Ràmàyaõa).

#<RâMAHRADA># A holy place on the boundary of Kurukùetra. Ambà, daughter of a King of Kà÷ã once bathed here. (Udyoga Parva, Chapter 186, Verse 28).

#<RâMAKA># A mountain. Sahadeva, during his triumphal tour of the south, conquered this mountain. (Sabhà Parva, Chapter 31, Verse 68).

#<RAMANA># I. A son born to the Vasu known as Soma of his wife Manoharà. (âdi Parva, Chapter 66, Verse 22).

@<[Page 640b]>@

#<RAMAöACäNA># A particular region in ancient India. (Bhãùma Parva, Chapter 9, Verse 66).

#<RAMAöA (M)># (RAMAöAKAM). An island near Dvàrakà where, according to Chapter 38 of the Southern Text of Bhàrata, there was a forest. It was in this island that Vinatà, mother of Garuóa and Kadrå, mother of the nàgas lived. Garuóa, after freeing his mother from her slavery evicted the nàgas from this island. (Brahmàõóa Puràõa, Chapter 17). Following the eviction, many of the prominent nàgas lived in Pàtàla. But, Kàliya, in fear of Garuóa, lived in Kàlindã. After his suppression by ørã Kçùõa Kàliya, with his family, as advised by Kçùõa returned to Ramaõakam. (Bhàgavata, 10th Skandha).

#<RAMAöAKA># The third son of Yaj¤abàhu, son of Priyavrata. (Bhàgavata, 5th Skandha).

#<RâMAöäYAKA># The island called Ramaõakam where the nàgas live. (See under Ramaõaka).

#<RAMAòHA (S)># I. A mleccha tribe who lived in the kingdom of Màndhàtà. (øànti Parva, Chapter 61, Verse 14).

#<RâMAòHA (S)># II. People of a low caste (mlecchas) who lived in South India during Puràõic times. Nakula, subjugated this caste, and from that day onwards they became devoted to the Pàõóavas. They were invited to the Ràjasåya conducted by Yudhiùñhira. (Vana Parva, Chapter 51, Verse 25).

#<RâMATäRTHA I># A holy place in the river Gomatã. He who bathes in this tãrtha will derive the results of performing the A÷vamedha yaj¤a. (Vana Parva, Chapter 34, Verse 73).

#<RâMATäRTHA II># A holy spot on the top of the Mahendra mountain where Para÷uràma lived. A bath here brings the benefits of performing the a÷vamedha yaj¤a. (Vana Parva, Chapter 85, Verse 17).

#<RâMATäRTHA III># A holy place in the plains of river Sarasvatã. (øalya Parva, Chapter 49, Verse 7).

#<RâMâYAöA>#
     1) %<General.>% Ràmàyaõa is considered to be the first poetic composition in the world or at least in India, and hence it is called the âdi Kàvya (First Epic). It is an epic as it contains descriptions and references to ancient themes. Vàlmãki is its author, and hence Vàlmãki is known as the 'âdi kavi" also. Vàlmãki and ørã Ràma were contemporaries. During his life in exile in the forest Ràma visited Vàlmãkã's à÷rama. It was in this à÷rama that Sãtà lived after being abandoned by Ràma. The connection in many ways of the life of Vàlmãki with the 'Ràma story' was an incentive for him to write the Ràmàyaõa.
     2) %<Composing of Ràmàyaõa.>% Once while returning from the river Tamasà Vàlmãki witnessed a hunter shooting down one of a Krau¤ca (a kind of bird) couple. The intense emotion created by the incident burst out as follows in verse form.
     "mà niùàda pratiùñhàü tvamagamaþ ÷à÷vatãþ samàþ / yat krau¤camithunàdekamavadhãþ kàmamohitam. //"
     Immediately Brahmà appeared on the scene and advised Vàlmãki to write the story of Ràma in the same pattern as that verse. Brahmà taught him about the past and the future of the history of Ràma. As Sãtà, Ku÷a, and Lava were living in his à÷rama Vàlmãki was well in the know about the present. In the above background Vàlmãki completed writing the Ràmàyaõa Story in 24,000 verses. The epic is divided into seven kàõóas (sections) of five hundred chapters. The seven sections are the Bàlakàõóa, the Ayodhyàkàõóa, the Araõya kàõóa, the Kiùkindhà Kàõóa, the Sundara Kàõóa, the Yuddha Kàõóa and the Uttarakàõóa.
     Vàlmãki taught the poem to Lava and Ku÷a and when they went with Vàlmãki to Ayodhyà during the a÷vamedhayaj¤a of ørã Ràma, they sang the poem in the open assembly there.
     3) %<Different views about the author.>% Tradition ascribes the authorship of the Ràmàyaõa to Vàlmãki. But, western scholars hold the view that a part of Bàlakàõóa and the whole of Uttarakàõóa are interpolations of a future date. The following are the reasons for this view.
     (i) Two different texts are found for cantos one and three of Bàlakàõóa. In one of them many of the stories mentioned in the other are missing. It may, therefore, be surmised that the two texts were composed during different periods.
     (ii) In the early texts of Ràmàyaõa stories like Gaïgàvataraõam are not to be found. So they must be interpolations of a later period.
     (iii) Only in Kàõóas one and seven is ørã Ràma treated as an incarnation. In the other Kàõóas he is considered in the capacity of a hero only.
     (iv) Uttarakàõóa is not to be found among the early translations of Ràmàyaõa into other languages.
     (v) In the Bàlakàõóa it is stated that Vàlmãki composed the Ràmàyaõa, taught it to Ku÷a and Lava, and that they recited the whole poem before ørã Ràma at Ayodhyà. Many of the things mentioned in this Kàõóa are repeated in Uttarakàõóa, which, therefore, must have been written by someone else.
     4) %<The period of Ràmàyaõa.>% According to Indian belief ørã Ràma lived at the end of Tretàyuga, which came to its close in 8,67,100 B.C. As per Ràmàyaõa ørã Ràma ruled the country for 11,000 years. He was forty years old when he ascended the throne. Vàlmãki began writing the Ràmàyaõa after Lavaku÷as were born. In the light of the above facts. certain scholars opine that the Ràmàyaõa was written near about 878000 B.C. But, western critics and some eastern critics do not accept this view. Professor Jacobi holds the view that the original of Mahàbhàrata is anterior to Ràmàyaõa. Most scholars do not agree with this view. A great majority of critics are of opinion that Ràmàyaõa is anterior to Mahàbhàrata. They argue as follows:--
     (i) The traditional belief in India is that Ràmàyaõa was written much earlier than Mahàbhàrata.
     (ii) Ràmàyaõa makes no reference to any of the characters of Mahàbhàrata.
     (iii) The ørã Ràma story is referred to in many a Jàtaka story of the Buddhists.
     (iv) Vàlmãki has made no mention about the city of Pàñalãputra established near about 380 B.C. It is an irrefutable fact that ørã Ràma had passed by the city.
     (v) During the reign of emperor A÷oka the Pràkçta language was spoken in the areas where the incidents mentioned in Ràmàyaõa took place. But, Ràmàyaõa was written much anterior to the emergence of Pràkçta language.
     According to Professor Keith Ràmàyaõa was written in 300 B.C.
     5). %<Different readings of Ràmàyaõa.>% In various parts of India three original texts or readings are found of the original Ràmàyaõa. In each of the three texts nearly (1/3) of the portions differ from one another. The Bombay text is popular in northern and southern India. The second is the Bengal text. The third, the Kashmir text, is popular in the north-western parts of India. The inference to be made from the existence of these three different texts is that the original epic was composed in a Pràkçta language, which was most popular at the time and that it was later translated into Sanskrit by different persons at different times. This theory will explain the existence of the different texts. For many years it continued to be handed down from mouth to month till it assumed written form in Sanskrit.
     6). %<Other Ràmàyaõas.>% The Ràmàyaõa story in other forms and garbs, is also prevalent in India. One of them is Vàsiùñharàmàyaõa or J¤ànavàsiùñha. The authorship of it also is ascribed to Vàlmãki. Most of the Ràmàyaõas like Vàsiùñhottararàmàyaõa, Sãtàvijaya, Adbhutaràmàyaõa, Adbhutottararàmàyaõa etc. found in different parts of India are believed to have been written by Vàlmãki. Adbhutaràmàyaõa is composd of twentyseven cantos. According to this Ràmàyaõa, it was Sãtà, who killed Ràvaõa of ten heads. There is another Ràmàyaõa in Sanskrit called Adhyàtma-Ràmàyaõa. It is a poem separated from Brahmàõóapuràõa. It is written in the form of a conversation between Umà (Pàrvatã) and øiva. ânanda-Ràmàyaõa and Måla-Ràmàyaõa extol the greatness of Hanåmàn.

#<RAMBHA># An asura. (For details see under Karambha).

#<RAMBHâ I>#
     1) %<General.>% One of the most beautiful of the apsarà women. Urva÷ã, Tilottamà and Rambhà are really reputed for their beauty.
     2) %<Birth.>% All the famous Celestial women were daughters of Ka÷yapaprajàpati by his wife Pradhà. Devarùi (Ka÷yapa) begot the following daughters of his wife Pradhà i.e. Alambuùà, Mi÷rake÷ã, Vidyutparõà, Tilottamà, Aruõà, Rakùità, Rambhà, Manoramà, Subàhå, Ke÷inã, Suratà and Surajà. (âdi Parva, Chapter 65).
     3) %<Ràvaõa cursed.>% Ràvaõa raped Rambhà and Nalakåbara cursed him. (See under Nalakåbara)
     4) %<Puråravas and Rambhà.>% Indra once killed an asura chief named Màyàdhara and held a festival in honour of the victory. At the festival Rambhà danced before her preceptor Tumburu. Puråravas too was present on the occasion and he ridiculed Rambhà for her mistakes in dancing. Moreover he claimed that he was a greater master of dance than Tumburu preceptor of Rambhà. Enraged by this claim Tumburu cursed that Puråravas would be separated from his wife Urva÷ã. (Kathàsaritsàgara, Làvàõakalambaka, Taraïga 3).
     5) %<Rambhà and Suùeõa.>% There was a King called Suùeõa on mount Citrakåña. This handsome bachelor prince used to sit alone in the lotus pond near his palace. When once Rambhà passed through the sky above the pond her eyes met those of Suùeõa and she alighted on the spot and the long talk between the two ended in their marriage. Suùeõa enjoyed life there for a long time with Rambhà without knowing that she was an apsarà woman. He had attempted many a time to know the real facts about her, to no purpose. Rambhà did not even think about her native Svarga. Her companion, a Yakùã, showered gold all over Suùeõa's kingdom. In due course Rambhà delivered a beautiful female child and then she told the King that she was Rambhà and that she had continued as his wife till then as she felt love towards him. She further told him that now she had begot a daughter, she was leaving him and that she had a curse upon her which had been redeemed now. She also assured him that they would meet in Svarga in case the daughter was duly wedded. Rambhà departed to Svarga. Suùeõa named the child Sulocanà and when she came of age he married her to Vatsamaharùi and then went to Devaloka where he lived happily with Rambhà for a long time. (Kathàsaritsàgara, Madanama¤cukàlambaka, Taraïga 2).
     6) %<Other information.>%
     (1) The powerful asura called Caturàsya once felt a great yearning for Rambhà and her maid Svayamprabhà managed things for him. He built a garden-city and presented it to Svayamprabhà in return for her service stated above. (Kamba Ràmàyaõa, Kiùkindhà Kàõóa).
     (ii) The Sage Gautama alias øaradvàn experienced seminal emission on seeing Rambhà and from the semen was born Kçpã whom in due course of time Droõàcàrya married. (Kathàsaritsàgara, Madanama¤cukàlambaka, Taraïga 6).
     (iii) Indra once deputed Rambhà to break the vigorous tapas Vi÷vàmitra was observing. She approached him in the guise of a nightingale and with her song disturbed his meditation. The muni cursed her as follows and turned her into a rock. "Oh! evil woman Rambhà, you have cheated me, who have mastered desire and anger and so you be turned into a rock for a thousand years. The great brahmin ascetic, Bhåritejas will absolve you from my curse and you will then resume your own form." (Vàlmãki Ràmàyaõa. Bàlakàõóa, Canto 64).
     (iv) Rambhà gave a dance performance on the occasion of the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 62).
     (v) She had lived for sometime in the court of Kubera serving him. (Sabhà Parva, Chapter 10, Verse 10).
     (vi) When Arjuna lived in Svarga as Indra's guest Rambhà danced in honour of the former. (Anu÷àsana Parva, Chapter 43, Verse 29).
     (vii) On another occasion she danced in Kubera's court in honour of Aùñàvakra muni. (Anu÷àsana Parva, Chapter 19, Verse 44).

#<RAMBHâ II># Wife of Mayàsura. The couple had the following seven children i.e. Màyàvã, Dundubhi, Mahiùa Kàlaka, Ajakarõa, and Mandodarã. (Brahmàõóa Puràõa, 3. 6. 28-29).

#<RâMEøVARA># There is in South India a very famous holy place called Ràme÷vara and a øiva temple there. Ràma and others encamped on the sea shore to cross over to Laïkà to release Sãtà from Ràvaõa's custody. This temple, according to Kamba, was built by Ràma at that time. The following story is from the Yuddha Kàõóa of Kamba Ràmàyaõa.
     To make the passage over to Laïkà easy, Ràma decided to build a great temple at Ràme÷vara and install a øivaliïga in the temple. Under the expert supervision of the great architects, Nala and Nãla, all the monkeys cooperated to build the temple. As ordered by Ràma, Hanåmàn went to Kailàsa to fetch øivaliïga. Hanåmàn did not return with the liïga though the auspicious time for the installation was very near. How could the installation be made without the idol and the installation had to be made at the appointed time.
     ørã Ràma stood ready near the installation platform. It was the exact time for the installation of the idol. A divine effulgence was seen to emerge from Ràma and immediately a øivaliïga automatically appeared at the spot where rituals were conducted for installation. Everyone was wonder-struck by this mysterious happening.
     Hanåmàn by now, returned with the liïga and he felt sorry that the installation of the idol had already been made. ørã Ràma told him: "Please remove the idol already installed, we shall install a new one."
     Happy at the words of Ràma, Hanåmàn entwined the idol with his tail and jumped directly upwards. But, his tail was cut, head clashed against the roof which was broken and Hanåmàn fell down unconscious. ørã Ràma held him up and patted him on the head and Hanåmàn was more pleased than ever. Afterwards, to fulfil Hanåmàn's desire and for the prosperity of the temple Hanåmàn was made to install the new øivaliïga in front of the eastern tower of the temple. ørã Ràma laid down the following rule also. Only after worshipping the idol at the tower, should the God inside the temple be worshipped.
     The rule was also recorded there.

#<RâMOPâKHYâNAPARVA># A sub-parva of Mahàbhàrata comprising chapters 273 to 292 of Vana Parva.

#<RAMYAGRâMA># Capital of a State. Sahadeva, during his triumphal tour, conquered Ramyagràma. (Sabhà Parva, Chapter 31, Verse 14).

#<RAMYAKA I># A son of Agnãdhra, who had nine sons by his wife Pårvacittã. (Bhàgavata, 5th Skandha). Ramyaka ruled the Kingdom called Ramyaka Varùa near Nãlagiri. Arjuna, during his triumphal tour conquered Ramyaka and levied taxes from the people there (Sabhà Parva, Chapter 28).

#<RAMYAKA II># A particular region in Ilàvçta, one of the seven Continents. On the eastern part of Ilàvçta there exist three mountains called Nãlagiri, øvetagiri and Sçïgavàn. These mountains jut into the sea, and are separated from one another by a distance of two thousand miles each and are the source of many rivers. In between the three mountains are three regions of land called Ramyaka, Hiraõmaya and Kuru. (Devã Bhàgavata, 8th Skandha).

#<RAöA># A Ràkùasa. He was killed by Vàyu deva in the war between Hiraõyàkùa and the Devas. (Padma Puràõa, Sçùñi Khaõóa).

#<RâöâYANI># A Preceptor in the line of the Sàma (Veda) disciples of Vyàsa. (Jaiminãya Gçhyasåtra 1, 14).

#<RAðGADâSA># A great øådra devotee of God. He built a number of temples on mount Veïkañàcala (Skanda Puràõa).

#<RAðGAVIDYâDHARA># A Gandharva. (See under Sudeva III.

#<RAöOTKAòA># A warrior of Subrahmaõya. (øalya Parva Chapter 45, verse 68).

#<RANTIDEVA># The Kindest and the most liberal of the Kings in ancient India.
     1). %<Genealogy.>% Descended from Viùõu thus: Atri-Candra Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Suhotra-Suhotà-Gala-Garda-Suketu-Bçhatkùatra-Nara-Saïkçti Rantideva.
     2). %<His importance.>% Rantideva's unique kindness is very famous in history. After the great war was over, Nàrada once narrated the stories of sixteen kings to Dharmaputra. There are a number of stories relating to Rantideva's kindness, hospitality etc. He had engaged 20,000 people to cook food for guests who came to the palace everyday. He was very vigilant about treating guests day and night alike. He gifted away all wealth which had been righteously earned, to brahmins. He learned Vedas and subdued enemies by Dharma (righteousness). The very blood that flowed from the skin of cattle killed to entertain his guests formed itself into a river called Carmaõvati. (øànti Parva, Chapter 29. 21,000 cows were daily killed for the guest. (Droõa Parva, Chapter 67).
     3. %<Other information.>%
     (i) Rantideva entered Svarga by giving Vasiùñha warm water. (øànti Parva, Chapter 234, Verse 17).
     (ii) He once worshipped maharùis with fruits and vegetables and achieved his desire. (øànti Parva, Chapter 292, Verse 7).
     (iii) He never ate flesh. (Anuֈsana Parva, Chapter 115, Verse 67).
     (iv) He entered heaven once by making oblations to Vasiùñha. (Anu÷àsana Parva, Chapter 137, Verse 6).
     (v) He is recognised as one of the Mahàràjas who are to be remembered both at dawn and at dusk. (Anu÷àsana Parva, Chapter 150, Verse 51).

#<RAöòU># (The Malayàlam word for 'two').
     1. %<Ayanas two.>%
     A. Uttaràyaõa, from July-August to December-January (Dhanu). B. Dakùiõàyana, from January-February (Makaram) to June-July (Mithunam). For the Devas Uttaràyaõa is day and Dakùiõàyana night. Religiousminded Hindus believe that Uttaràyaõa is an auspicious period for death.
     2. %<Arthadåùaõas>% 2. (Misuse of wealth)
     (i) Spending money for bad purposes and not spending money for good purposes.
     (ii) Stealing money or wealth and not giving money to poor deserving people.
     3. %<Alaïkàras>% 2. (Figures of speech). Arthàlaïkàra and øabdàlaïkàra.
     4. %<Auùadhas>% 2. (Medicines). Curatives like medicated oils and ghees, honey etc. and purgatives like vasti (enema), recanam (purgation) and vamanam (vomiting).
     5. %<Aids for health>% 2. Cleanliness and sexual continence.
     6. %<Gurus>% 2. (Preceptors). Actual preceptor or preceptor in effect and casual preceptor).
     7. %<Kañudvayam.>% Pippalã (long pepper) and Marica (Pepper)
     8. %<Kalahakàraõam>% 2. (Causes for quarrel). Gold and woman (Kanaka and Kàminã).
     9. %<Kàyadvayam (Two bodies).>% Mind and body.
     10. %<Kàraõadvayam (Two causes).>% Upàdànam (ultimate cause) and Nimittam (immediate cause).
     11. %<Kùàradvayam (Two salts).>% Alkaline salt (Saltpetre), Sodium Carbonate.
     12. %<Capaladvayam (Fickle ones 2).>% Women and fools.
     13. %<J¤ànadvayam>% (Knowledges. 2). Superficial knowledge and deep knowledge. (Mandaj¤àna and Dçóhaj¤àna).
     14. %<Dharmadvayam>% (%<Duties>% 2). Action and renunciation. (Pravçtti and Nivçtti).
     15. %<Niֈdvayam.>% Turmeric and Amonum Xanthorrhizon
     16. %<Niùñhàdvayam.>% Sàdhya (knowledge) and Sàdhana (action).
     17. %<Pakùadvayam.>% Kçùõapakùa (dark fortnight) and øuklapakùa moon-lit fortnight.
     18. %<Padyakàvyadvayam>% (Poetry 2). Lyric and Mahàkàvyam (epic).
     19. %<Pàpadvayam>% (%<Sins>% 2). Original sin and acquired. (Janmapàpa and Karmapàpa).
     20. %<Mokùakàraõadvayam.>% Causes for salvation, 2). Yoga and death in war.
     21. %<Yogadvayam.>% Karma (action) and J¤àna (knowledge).
     22. %<Ràgadvayam>% (colour). Pårõam (unmixed) and Janyam (mixed).
     23. %<Rogadvayam (Diseases 2).>% (a) Physical and mental (Kàyika and Mànasika). (b) Congenital and acquired. (Sahaja and âgantuka).
     24. %<Vãryadvayam.>% Heat and cold.
     25. %<øçïgàradvayam.>% Love or the erotic sentiment 2). Love in union and that in separation. (Sambhoga and Vipralambha).
     26. %<ørutidharmadvayam (Musical cadence 2).>% High pitch and low pitch (Ucca and nãca).
     27. %<Samàdhànakàraõadvayam (Two causes for peace).>% Patience or forbearance and generosity. (Kùamà and dàna÷ãla).

#<RAPHEöAKA># A nàga born in Takùaka's dynasty. It was burnt to death at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 8).

#<RASâTALA># A particular part of Pàtàla where, according to the Puràõas, the Nivàtakavacas live. The Mahàbhàrata contains the following information regarding Rasàtala.
     (1) During the deluge the Agni called Saüvarta rent the earth and reached up to Ra÷àtala. (Vana Parva, Chapter 188, Verse 69).
     (2) The Ràkùasã called Kçtyà created by the asuras once carried away Duryodhana to Pàtàla. (Vana Parva, Chapter 251, Verse 29).
     (3) Rasàtala is the seventh stratum of the earth. Surabhi the mother of cows born from nectar lives there. (Udyoga Parva, Chapter 102, Verse 1).
     (4) It is more comfortable and happy to live in Rasàtala than to live either in Nàgaloka or Svarga. (Udyoga Parva, Chapter 102, Verse 14).
     (5) It was in Rasàtala that Mahàviùõu incarnated as Boar and killed the asuras with his tusk. (øànti Parva, Chapter 206, Verse 26).
     (6) Mahàviùõu, who assumed the form of Hayagrãva went to Ra÷àtala, killed Madhu and Kaiñabha and resurrected the Vedas. (øànti Parva, Chapter 347, Verse 54).
     (7) King Vasu went to Rasàtala because he uttered one lie. (Anu÷àsana Parva, Chapter 6, Verse 34).
     (8) Rasàtala is Ananta's abode. Balabhadraràma who was an incarnation of Ananta, gave up his material body at Prabhàsa tãrtha and attained Rasàtala. (Svargàrohaõa Parva, Chapter 5, Verse 28).

#<RAøMIKETU># A Ràkùasa who fought on the side of Ràvaõa against Ràma. (Vàlmãki Ràmàyaõa, Sundara Kàõóa; Sarga 9).

@<[Page 644a]>@

#<RAøMIVâN># An eternal, universal Deva (Vi÷vadeva). (ânu÷àsana Parva, Chapter 91, Verse 36).

#<RâúòRAVARDHANA># A minister of Da÷aratha. (Agni Puràõa, Chapter 6).

#<RATâ># A daughter of Dakùaprajàpati. Dharma married her and the Vasu called Ahar was born to the couple. (âdi Parva, Chapter 66, Verse 17).

#<RATHACITRâ># A river famous in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 26).

#<RATHADHVAJA># Father of king Ku÷adhvaja of Videha. Vedavatã was his grand-daughter. (See under Vedavatã).

#<RATHADHVâNA># Another name of Vãràgni, son of øaüyu. (Vana Parva, Chapter 219, Verse 9).

#<RATHâGRAöä># A warrior. He had accompanied øatrughna who led the A÷vamedhic horse of Ràma. (Padma Puràõa, Pàtàlakhaõóa).

#<RATHAKèTA># A Yakùa who rotates in the month of Caitra along with the âditya called Dhàtà. (Bhàgavata 12th Skandha).

#<RATHâKúA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 63).

#<RATHANTARA I># A Sàman, which, having assumed form, worships Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 30). This Rathantara sàman possesses the power to cure fainting fits. Once Vasiùñha restored Indra to consciousness with this Sàman. (øànti Parva, Chapter 281, Verse 21).

#<RATHANTARA II># Son of the Agni called Pà¤cajanya. He was also called Tarasàhara. (Vana Parva, Chapter 222, Verse 7).

#<RATHANTARYâ># (RATHANTARä). Mother of King Duùyanta. She was the daughter of King älina and had five sons, i.e. Duùyanta, øåra, Bhãma, Pravasu and Vasu. (âdi Parva, Chapter 94).

#<RATHAPRABHU># A synonym of Vãràgni, son of øaüyu. (Vana Parva, Chapter 219, Verse 9).

#<RATHASENA># A valiant warrior who fought on the Pàõóava side against the Kauravas. His horses were very magnificent ones. (Droõa Parva, Chapter 23, Verse 62).

#<RATHASTHA># A Yakùa who rotates in the month of Jyeùñha in the company of the âditya called Mitra. (Bhàgavata, 12th Skandha).

#<RATHASTHâ># One of the seven tributaries of the Gaïgà. According to the ancients, bathing in the river will wash off all sins. (âdi Parva, Chapter 169, Verse 20).

#<RATHâTIRATHASAðKHYâNAPARVA># A sub-Parva of øànti Parva, Chapters 165-172.

#<RATHAVâHANA># Brother of the Viràña King. He fought against the Pàõóavas. (Droõa Parva, Chapter 158, Verse 42).

#<RATHâVARTA># A holy place considered to be on the right side of øàkambharãdevã. He who visits this place will, due to the grace of øiva, attain salvation. (Vana Parva, Chapter 84, Verse 23).

#<RATHAVäTI># A maharùi. He lived in a hilly region very far away from the Himàlayas. Once the maharùi called øyàvà÷va invited Rathavãti to perform a homa at the yaj¤a conducted by King Taranta, and when he came for the homa with his daughter the father of øyàvà÷va asked him to marry his daughter to øyàvà÷va. Rathavãti not only refused, but also dismissed øyàvà÷va from the yàj¤ic platform. At last Rathavãti married his daughter to øyàvà÷va at the request of King Taranta. (ègveda, Sàyaõabhàùya).

#<RATHäTARA># A king of the solar dynasty. He was the son of Pçùatà÷va. (Bhàgavata, 9th Skandha).

#<RATI I># Wife of Kàmadeva and some Puràõas hold the view that Kàma was the son of Dharma whose father was Brahmà. But, the story of Kàma and Rati is described in the Kàlikàpuràõa as follows.
     Brahmà created ten prajàpatis. A beautiful lady called Sandhyà was his next creation. As soon as she was born, seeing her exquisite beauty Brahmà and the prajàpatis jumped to their feet. All of them thought in the same way. While the court of Brahmà was in such a perplexed confusion, an extremly handsome person emerged from his mind. Fish was the symbol on his flag, and he aked Brahmà thus: "Oh father, what should I do? Give me a suitable name and you should also decide upon a place and position and also a wife for me." Brahmà told him as follows:--"You be moving about everywhere in this world (full of men andwomen) engaged in the eternal function of creation with the five arrows of flower in your hands and thus multiply the population. Your arrows will go everywhere and no one, not even the Devas will dare to obstruct your arrows. Everyone will yield to your behests. Viùõu, øiva and I also will yield before your arrows. You will enter the hearts of living beings in invisible form and giving them happiness engage yourself in eternal creation. The chief aim and object of your arrows of flower will be the hearts of living beings. You will be given a suitable name just now."
     The prajàpatis, who understood the wish of Brahmà, after mutual consultation said: "You emerged churning our minds. Therefore, you will become famous under the name Manmatha (he who churns the mind). You will lay low øiva's haughtiness and conceit. Oh! best among men, Dakùa, chief among the prajàpatis, will give you a wife."
     Happily pleased at the above words of Brahmà Kàma held up in his hands the bow and arrows of flowers and decided to shoot five arrows, i.e. harùaõam (pleasing or gladdening), Rocanam (attracting or tempting), mohanam (deluding or infatuating), ÷oùaõam (weakening) and màraõam (killing). He decided to use the arrows first against Brahmà and then against the prajàpatis. Accordingly the arrows shot forth and Brahmà and all the prajàpatis overwhelmed by sexual passion stared at Sandhyàdevã. Sandhyà also got excited and from her body sprouted up 49 parts; 64 kalàs (arts) also were born from her. She used incessantly against the leaders of the world (Brahmà and others) who were downed by the arrows of sexual passion, arrows dear to Manmatha. The expressions of Brahmà made Sandhyà sick with love.
     øiva, who was just then travelling along the sky, seeing the boisterous exhibitions of passion by Brahmà and others alighted there. He ridiculed Brahmà for his display of passion towards his own daughter Sandhyà and spoke further like this: "This Kàma too is a fool. He tested his arrows here itself, he has no sense of propriety and discretion."
     Brahmà was thoroughly ashamed at the words of øiva. He perspired and swept with his hands the drops of sweat that oozed from his body. With great difficulty he controlled his passion and gave up Sandhyà. From the drops of sweat falling on the ground from the body of Brahmà were born the pitçs called Agniùvàttas and the Barhiùadas, the former 64,000 in number and the latter 4,80,000. Drops of sweat from the bodies of the prajàpatis also fell on the ground and from them were born the Devas. The pitçs called Somapàs are the sons of Kratu; those called Svakàlikas are the sons of Vasiùñha; sons of Pulastya are called âjyapàs and Havirbhuks are the sons of Aïgiras.
     Brahmà, who was angry that Kàma shot his arrows against him in the presence of øiva cursed the former that he would be burnt to ashes in the fire of øiva's eyes, and Kàma trembling with fear at the curse prostrated at the feet of Brahmà and wept Then Brahmà said that though he would die in the fire of øiva's eyes, he would be born again.
     From the drops of perspiration that fell on the ground from Dakùa's body arose a beautiful woman, and Dakùa told Kàma that the woman, his daughter would become famous as Rati devã. Dakùa gave Rati Devã to Kàma to be his wife. Thus did Rati become Kàma's wife. (For the second birth of Rati see under Pradyumna and for other details see under Kàma.)

#<RATI II># An apsarà woman of Alakàpurã. She danced on the occasion of Kubera welcoming Aùñàvakramuni. (Anu÷àsana Parva, Chapter 19, Verse 45).

#<RATI III># Wife of Vibhu born in the dynasty of King èùabhadeva of Ajanàbhavarùa. Pçthuùeõà was her daughter. (Bhàgavata, 5th Skandha).

#<RATIGUöA># A Devagandharva whose father was Ka÷yapaprajàpati and mother Pradhà. (âdi Parva, Chapter 65, Verse 47).

#<RATIVIDAGDHâ># A courtesan of Hastinàpura. As she performed the pious deed of feeding brahmins she attained Vaikuõñha after her death. (Padma Puràõa, Kriyàkhaõóa).

#<RATNAGRäVA># A king of Kà¤cananagarã who was a great devotee of Viùõu. He performed tapas and attained Vaikuõñha. (Padma Puràõa, Pàtàla Khaõóa).

#<RATNâKARA># A Vai÷ya. He was killed by an ox, but he attained Vaikuõñha as a brahmin called Dharmà÷va sprinkled Gaïgà water on him. (Padma Puràõa, Kriyàkhaõóa).

#<RATNAKæòâ># One of the wives of Atrimaharùi. (Padma Puràõa, Pàtàla Khaõóa).

#<RâTRIDEVä># The presiding deity of night. Indràõã once worshipped Ràtridevã for the fulfilment of her desires. (Udyoga Parva, Chapter 13, Verse 25).

#<RAIBHYA># A hermit. It is seen in Uttara Ràmàyaõa that this hermit called on ørã Ràma on his return from Laïkà.

#<RAUDRA># A class of giants who lived on Kailàsa and Mandara mountains. The hermit Loma÷a gave warning to the Pàõóavas, when they went to the north during their forest life, to be careful of the Raudras, (M.B. Vana Parva, Chapter 139, Stanza 10).

#<RAUDRAKARMâ># One of the hundred sons of Dhçtaràùñra. Mention is made in Mahàbhàrata, Droõa Parva, Chapter 127, Stanza, 62, that Raudrakarmà was killed in the battle of Bhàrata by Bhãmasena.

#<RAUDRâøVA I># A son born to the emperor Påru of his wife Pauùñã. Raudrà÷va had two brothers Pravãra and ä÷vara.
     Once Raudrà÷va fell in love with the celestial maid Mi÷rake÷ã. Mention is made in Mahàbhàrata, âdi Parva, Chapter 94, that as a result of the married life of these two, ten archers beginning with Anvagbhànu, were born.

#<RAUDRâøVA II># A hermit who was the disciple of the hermit Kàtyàyana. Once Mahiùàsura came in the guise of a beautiful woman to the hermitage of Raudrà÷va to hinder his penance. The hermit cursed Mahiùàsura, "You will die because of a woman." (Kàlikà Puràõa, Chapter 62).

#<RAUMYA (S)># A group of gaõas (warriors of øiva). It is mentioned in Mahàbhàrata, øànti Parva, Chapter 284, that these Raumyas were born from the hairpores of Vãrabhadra, the chief of the guards of øiva.

#<RAUPYâ># A Puràõically famous river of Ancient India. The holy bath Prasarpaõa of the hermit Jamadagni is situated on the banks of this river. (M.B. Vana Parva, Chapter 129, Stanza 7).

#<RAURAVA># One of the twentyeight hells. For details see the part Naraka under the word Kàla.

#<RâVAöA># The Ràkùasa King of Laïkà who had ten heads.
     1) %<Genealogy.>% Descended from Viùõu thus:--Brahmà--Pulastya--Vi÷ravas--Ràvaõa.
     2) %<Birth.>% Vi÷ravas, grandson of Brahmà and son of Pulastya married Kaikasã, daughter of Sumàlã. While Vi÷ravas and Kaikasã were living in the forest øleùmàtaka, Kaikasã became pregnant. She delivered four children in four Yàmas, with an interval of one yàma between them. The elder three were the famous Ràkùasas, Ràvaõa, Kumbhakarõa and Vibhãùaõa; the fourth one, a girl, was named øårpaõakhà. (Kamba Ràmàyaõa, Bàlakàõóa).
     Kubera was another son of Vi÷ravas born of another wife called Devavarõã alias älabilà. As soon as he came of age Kubera captured the Puùpaka chariot and began ruling the kingdom with Laïkà as capital. (Uttara Ràmàyaõa).
     3) %<Previous lives of Ràvaõa.>% See under Jaya XI.
     4) %<Ràvaõa secured boons.>% Kaikasã (Ràvaõa's mother) who became envious of the pomp and prowess of Kubera advised her son to secure boons from Brahmà by tapas and become equal to Kubera. Accordingly he went to Gokarõa with his brothers and began tapas. Kumbhakarõa did tapas for 10,000 years; Vibhãùaõa also did tapas for 10,000 years standing on one foot. Ràvaõa, standing in the middle of the five fires, meditated upon Brahmà. Though 10,000 years passed thus, Brahmà did not appear yet. Ràvaõa then cut one of his ten heads and made an offering of it to Brahmà in the fire. Thus, within 9000 years he cut nine of his heads and offered them to Brahmà in the fire. Lastly when he was about to cut off his tenth head, Brahmà appeared and asked him to choose whatever boon he wanted. Ràvaõa chose the boon that from none but men should he meet with his death. Kumbhakarõa desired to secure the boon of 'nirdevatva' (Absence of the devas) but secured by a slip of the tongue 'nidràvatvam' (sleep). Vibhãùaõa chose devotion to Viùõu. On his return after securing the boons, Ràvaõa occupied Laïkà, drove away Kubera and took his puùpaka chariot. Ràvaõa further declared Mahàviùõu to be his eternal enemy. Hearing about Ràvaõa's victory the Ràkùasas from Pàtàla came to live in Laïkà.
     5) %<Family life.>% Ràvana married Mandodarã, fosterdaughter of Mayàsura and three sons, Meghanàda, Atikàya and Akùakumàra were born to the couple. He then conquered the whole world with the cooperation of his sons and other Ràkùasas. The Aùñadikpàlakas (protectors of the eight regions) were subjugated. He attacked Devaloka, but was defeated and imprisoned. Meghanàda by magical trickery captured Indra and released Ràvaõa from custody. Meghanàda came to be called Indrajit from that day onwards.
     6) %<Kàrtavãryàrjuna and Ràvaõa.>% See under Kàrtavãryàrjuna, Para 6.
     7) %<Curses heaped on Ràvaõa.>% As a result of ruling the land, as a terror to the whole world, for many years and of his triumphal journey Ràvaõa had invited on his head eighteen ÷àpas (curses) as follows.
     (i) %<Nalakåbara ÷àpa.>% Ràvaõa once insulted Rambhà, the betrothed wife of Nalakåbara during her tour at a place near Alakà. On hearing about the insult Nalakåbara cursed that Ràvaõa should die with his ten heads broken.
     (ii) %<Vedavatã÷àpa.>% While Vedavatã, the only daughter of sage Ku÷adhvaja, was doing tapas to secure ørã Màdhava as her husband. Ràvaõa committed rape on her and she cursed him thus:--"You and your family will be ruined by Lord Nàràyaõa on account of me."
     (iii) %<Bràhmaõa÷àpa.>% He invited a Vedic brahmin to install the idol of Tripurasundarã given to him by øiva. As the brahmin happened to be a bit late to come, Ràvaõa imprisoned him for seven days, and the old brahmin cursed that Ràvaõa would be imprisoned seven months by a man.
     (iv) %<Nandike÷vara÷àpa.>% For calling him 'monkey' at Kailàsa, Nandike÷vara cursed that Ràvaõa and his kingdom would be destroyed by monkeys.
     (v) %<Vasiùñha÷àpa.>% As Vasiùñha refused Ràvaõa's invitation to teach the Vedas etc. he took the former captive. When he was released from captivity by the solar King Kuvalayà÷va, Vasiùñha cursed that Ràvaõa and his family would be destroyed by those born in the solar dynasty.
     (vi) %<Aùñàvakra÷àpa.>% Ràvaõa once saw sage Aùñàvakra at øleùmàtaka and gave him a kick saying, 'Oh! handsome fellow! I shall cure your eight hunches", and the sage cursed Ràvaõa as follows:--For kicking me, a poor innocent sage, you will be kicked from head to foot and foot to head by monkeys."
     (vii) %<Dattàtreya÷àpa.>% Ràvaõa once poured on his own head water kept purified by mantras by Dattàtreya to bathe the head of his Guru, and the latter cursed that Ràvaõa's head would be polluted by the feet of monkeys.
     (viii) %<Dvaipàyana÷àpa.>% When Ràvaõa molested and wounded the lips of Dvaipàyana's sister in his own presence he cursed that Ràvaõa's sister would be mutilated by a man and he would be humiliated by monkeys.
     (ix) %<Màõóavya÷àpa.>% During a pleasure trip of his with Mandodarã Ràvaõa cruelly manhandled Màõóavyamaharùi, when the latter cursed that Ràvaõa too would be roughly handled by a monkey.
     (x) %<Atri÷àpa.>% Ràvaõa once dragged by hair the wife of Atri in his very presence, and Atri cursed that Ràvaõa will have to witness his wife being denuded of her dress and dragged by the hair by monkeys.
     (xi) %<Nàrada÷àpa.>% Nàrada refused to explain the meaning of 'Om' to Ràvaõa and the latter threatened to cut the tongue of Nàrada. Nàrada then cursed that all the ten heads of Ràvaõa would be cut by a man.
     (xii) %<ètuvarma÷àpa.>% Ràvaõa once raped Madanama¤jarã, wife of ètuvarman, who lived as an anchorite in the marutta forest, and the latter cursed that Ràvaõa would be killed by a man.
     (xiii) %<Maudgalya÷àpa.>% Once maharùi Maudgalya was sitting in the svastika pose resting his neck on the yogadaõóa (a short stick-like piece of wood with a handle) Ràvaõa happened to come there and he cut into two the yogadaõóa with his Candrahàsa (sword) with the result that the maharùi fell down with face upwards and broke his back-bone. The maharùi then cursed that Ràvaõa's Candrahàsa would prove ineffective in future.
     (xiv) %<Bràhmaõajananã÷àpa.>% Certain young brahmin girls who had gone for sea-bath were humiliated by Ràvaõa in the presence of their mothers when they cursed that the wife of Ràvaõa would be insulted in his very presence by monkeys.
     (xv) %<Agni÷àpa.>% Ràvaõa once humiliated Svàhàdevã, wife of Agni in his very presence and Agni cursed that Ràvaõa's wife would be humiliated by monkeys in his presence.
     (xvi) %<Anaraõya÷àpa.>% Ràvaõa killed by one blow on his chest King Anaraõya of the solar dynasty who sought refuge with him, and the King cursed that Ràvaõa would die with all his ten heads cut by the arrows of a prince of the solar dynasty.
     (xvii) %<Bçhaspati ÷àpa.>% When Ràvaõa was about to return after conquering Devaloka and taking the devas captives, Sulekhàdevã, daughter of Bçhaspati tried to take shelter somewhere when Ràvaõa attempted to catch her by force. Then Bçhaspati cursed that Ràvaõa would die hit by the arrows of Ràma.
     (xviii) %<Brahmadeva÷àpa.>% Ràvaõa tried to humiliate Pu¤jikàdevã, daughter of Brahmà, and the latter cursed that Ràvaõa would die with all his ten heads broken if he touched unwilling women.
     8) %<Ràvaõa got Candrahàsa.>% See under Candrahàsa.
     9) %<He threatened Devas.>% Ràvaõa, during his triumphal march with the armies, once came to the U÷ãravãra mountain. Then the King called Marutta was performing Mahe÷vara yaj¤a on the plains of the mountain. Indra and the other devas came to receive their portion of the offerings. But they ran away in fear on the arrival of Ràvaõa. Indra assumed the form of a peacock, Yama that of a crow, Kubera that of a chameleon and Varuõa that of a swan, and the devas, thus assuming various forms went away in different directions. Marutta got angry and got ready to fight Ràvaõa. But, as the maharùis prevented him from it no fighting took place. Ràvaõa returned with the glories of victory.
     10) %<He defeated Kàla.>% Once Nàrada felt the urge to witness a quarrel. He went to Laïkà and told Ràvaõa tales about Kàla, that Kàla was more powerful than Ràvaõa, that Kàla would soon be causing Ràvaõa's death etc. These stories awakened the anger in Ràvaõa against Kàla, and the former, with a strong army challenged Kàla, and war between the two started. Brahmà was in a fix, for he had given Ràvaõa the boon that the latter would be killed only by a man. At the same time he had given the boon to Kàla that anybody thrashed with his (Kàla's) club would die. Brahmà, therefore, decided to end the fighting between Kàla and Ràvaõa somehow, and he approached Kàla and requested him to withdraw from fighting. Accordingly Kàla acknowledged defeat and thus the fighting ended.
     11) %<Ràvaõa attacked Pàtàla.>% Afterwards Ràvaõa marched with his army to Pàtàla where he defeated Takùaka, the nàga King and exacted tributes from him. Then he attacked Nivàtakavacas. When the fighting became very fierce Brahmà intervened and brought about a compromise between the two. Next, Ràvaõa attacked Surabhi in Varuõa's palace, but the Ràkùasas who emerged from the pores on Surabhi's body drove away Ràvaõa.
     12) %<Raped Rambhà.>% See under Nalakåbara.
     13) %<His death.>% Ràvaõa's sister, øårpaõakhà met ørã Ràma and Lakùmaõa at Pa¤cavañã and wanted first Ràma and then Lakùmaõa to marry her. But, Lakùmaõa cut away her nose, breasts etc. Enraged by this Ràvaõa abducted Sãtà. ørã Ràma, with the help of the monkey-army, killed Ràvaõa in war. (See under Ràma.
     14) %<Synonyms of Ràvaõa.>% Da÷akandhara, Da÷ànana, Da÷àsya, Paulastya, Pulastyatanaya, Rakùaþpati, Ràkùasàdhipa, Ràkùasamahe÷vara. (Vàlmãki Ràmàyaõa and Kamba Ràmàyaõa).

#<RAVI I># A prince of Sauvãra. It was this prince who stood with the flag behind the chariot of Jayadratha, who had come to carry away Draupadã. He was killed by Arjuna. (Vana Parva, Chapter 221, Verse 27).

#<RAVI II># A son of Dhçtaràùñra. He was killed by Bhãma in the great war. (øalya Parva, Chapter 26, Verse 14).

#<RAYA># A King of the lunar dynasty and son of Puråravas. Urva÷ã, who had many sons like âyus, ørutàyus, Satyàyus, Raya, Vijaya and Jaya. (Bhàgavata, 9th Skandha).

#<RâYâöA># Brother of Ya÷odà, mother of ørã Kçùõa. (Brahmavaivarta Puràõa, 2.39, 37-39).

#<èBHU I># An ancient sage. He was the son of Brahmà. He was an extraordinary scholar who became the preceptor of Nidàgha who was the son of Pulastya and the grandson of Brahmà. èbhu conveyed all knowledge to Nidàgha. But he saw that although he taught Nidàgha all branches of knowledge, the latter did not take any interest in "Advaita". So he left him in disappointment but later got him interested in Advaita. (Viùõu Puràõa, Aü÷a 2. Chapters 15-16).

#<èBHUS>#
     1) %<General information.>% èbhus are a group of divine beings who attained divinity by performing tapas. Mahàbhàrata, Anu÷àsana Parva, Chapter 137, Verse 25 says that even other gods worship the èbhus.
     2) %<Who were èbhus?>% Aïgiras, the son of Brahmà had a son named Sudhanvà. Sudhanvà had three children, èbhukùan, Vibhvan and Vàja. These three persons form the èbhus as mentioned in ègveda, 1st Maõóala, 16th Anuvàka, 111th Såkta.
     3) %<èbhus and Miracles.>%
     (i) Long ago, a cow belonging to a èùi died. Its calf began to cry. The èùi took pity on it and prayed to the èbhus. They made a cow and covered it with the skin of the dead cow and placed it in front of the calf. Because of its likeness to its mother, the calf believed it to be its mother.
     (ii) èbhus restored their parents who had become old, to youth. (ègveda, 1st Maõóala, 16th Anuvàka. 11th Såkta).
     (iii) ègveda says that it was the èbhus who made Indra's horses, the chariot of the A÷vinãs and Bçhaspati's cow.

#<èCEYU># A king of the Påru Dynasty.
     1) %<Genealogy.>% From Viùõu were descended in the following order:-Brahmà-Atri-Candra-Budha-Puråravas. âyus-Nahuùa. Yayàti-Påru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷va and èceyu.
     (2 %<Other details.>%
     (i) His mother, Mi÷rake÷ã was a goddess. (M.B. âdi Parva, Chapter 94, Verse 10).
     (ii) He had two other names; Anvagbhànu and Anàvçùñi. Matinàra was the son of èceyu. (M.B. âdi Parva. Chapter 94, Verses 11-13).

#<èCäKA I># (AJäGARTA). A famous sage.
     1) %<Genealogy.>% From Viùõu were descended in the following order-Brahmà-Bhçgu-Cyavana-ærva-ècãka. ècãka was the father of Jamadagni and grandfather of Para÷uràma.
     2) %<ècãka's marriage.>% Gàdhi, a king of the Lunar dynasty had a daughter, Satyavatã. ècãka wished to marry this beautiful princess. Gàdhi agreed to give his daughter in marriage to the sage if he gave 1,000 horses with black ears. ècãka offered worship to Varuõa to help him in the matter. Varuõa was pleased and a thousand horses rose up from the river Gaïgà. ècãka married Satyavatã after giving the horses. Afterwards both of them went and settled down in the forest.
     3) %<Birth of Jamadagni.>% One day Satyavatã made a request to ècãka that she should have a son. Besides, she requested him that her mother should be blessed with a son, so that she might have a brother. ècãka performed a "homa" and after that he made two balls of rice and gave them to Satyavatã. He advised her to eat one of them and to give the other to her mother. ècãka had put "Brahmatejas" (brilliance of Brahmins) in the first riceball and "Kùàtratejas" (brilliance of Kùatriyas) in the other. When Satyavatã and her mother ate the riceballs, it so happened that the rice-ball intended for her mother was eaten by Satyavatã and the one intended for Satyavatã was eaten by the mother. Later ècãka came to know of this mistake. In due course, Satyavatã and her mother gave birth to sons, Satyavatã's son was named Vi÷vàmitra. (Brahmàõóa Puràõa, Chapter 57).
     4) %<Other sons of ècãka.>% After this three more sons were born to ècãka. The eldest of them was named øunaþpuccha, the second was named øuna÷÷epha and the third, øunolàïgåla.
     5) %<The sale of øuna÷÷epha.>% Once king Ambarãùa started a yàga. Indra who was jealous of him, stole the sacrificial cow. Since it was an evil omen, the priest advised Ambarãùa that either the lost cow or a human being in its place must be obtained to complete the yàga. In spite of searches made in many places, the cow could not be traced. At last Ambarãùa's men met ècãka who was doing tapas on Bhçgutuïga. ècãka sold his second son, øuna÷÷epha to Aübarãùa in exchange for the price of 100,000 cows. The king took øuna÷÷epha with him and came to Puùkara tãrtha. There they happened to meet Vi÷vàmitra. øuna÷÷epha complained to Vi÷vàmitra and lamented over his ill-fate. Vi÷vàmitra wished to save him and to send one of his own sons in his place with Ambarãùa. But none of his sons was willing to oblige. Vi÷vàmitra cursed them and turned them into eaters of human flesh. Then he turned to øuna÷÷epha and said:--
     "When you stand ready to be sacrificed near the altar, offer your prayers to Agni. If you do so, you will attain siddhi." (salvation or mokùa). He also taught him two songs of praise to Agni.
     While standing at the altar ready to be sacrificed Suna÷ epha recited the two songs of praise. Indra and the other gods appeared and after saving øuna÷÷epha rewarded Ambarãùa for his yàga. (Vàlmãki Ramàyaõa, Bàlakàõóa, 62nd Sarga).
     6) %<ècãka and the Vaiùõava bow.>% Once Vi÷vakarmà made two mighty bows. One of them was taken by øiva to burn the Tripuras. That bow is known as "øaivacàpa". The other bow was given to Viùõu. It is called "Vaiùõavacàpa". The Devas wished to see a trial of strength between øiva and Viùõu. They prompted Brahmà to bring about such a conflict. Brahmà succeeded in causing a quarrel between øiva and Viùõu. A fight began between øiva and Viùõu. Both the øaivacàpa and Vaiùõavacàpa went into action. But øiva was defeated. After that, Siva gave his bow to Devaràta, king of Videha. By inheritance it came into the hands of king Janaka, the father of øãtà. It was this bow which was broken by ørã Ràma at the time of Sãtà's Svayaüvara.
     After the battle with øiva, Viùõu gave his bow to ècãka who, in turn gave it to Jamadagni. Jamadagni presented it to his son Para÷uràma. It was with this Vaiùõavacàpa that Para÷uràma confronted ørã Ràma who was returning after Sãtà's Svayaüvara. (Ràmàyaõa, Bàlakàõóa, 75th Sarga).
     7) %<Other details.>%
     (i) ècãka was given 1,000 white horses with black ears which could run fast, by Gàdhi as dowry. Varuõa presented these horses on the bank of the river Gaïgà. The place in Gaïgà where the horses rose up, came to be called "A÷vatãrtha". Gàdhi gave Satyavatã to ècãka at the place called 'Kanyàkubja'. (M.B. Araõya Parva, Chapter 115).
     (ii) Mahàbhàrata, A÷vamedhika Parva, Chapter 29, Verse 23 says that ècãka once tried to stop Para÷uràma from killing Kùatriyas.
     (iii) Once Dyutimàn, King of Sàlva, presented a tract of land to ècãka. (M.B. Anu÷àsana Parva, Chapter 137, Verse 28).
     (iv) ècãka attained Vaikuõñha and his wife Satyavatã accompanied him in her earthly body. It is said that after it, Satyavatã transformed herself into a river under the name "Kau÷ikã" and began to flow in north India. (Vàlmãki Ràmàyaõa, Bàlakàõóa, 34th Sarga).

#<èCäKA II># One of the twelve âdityas. (M.B. âdi Parva, Chapter 1, Verse 42).

#<èCäKA III># A King who was the grandson of emperor Bharata and son of Dyumanyu. (M.B. âdi Parva, Chapter 94, Verse 24).

#<èDDHI># Varuõa's wife. (M.B. Udyoga Parva, Chapter 117, Verse 9).

@<[Page 648b]>@

#<èDDHIMâN># A great serpent. In Mahàbhàrata, Vana Parva, Chapter 160, Verse 15, there is a reference to the killing of this serpent by Garuóa.

#<REöU I># A teacher-priest, who was the son of hermit Vi÷vàmitra and the author of a Såkta in ègveda. (Aitareya-Bràhmaõa 7. 17. 7; ègveda 9. 70).

#<REöU II># King of the dynasty of Ikùvàku. Reõukà the wife of the hermit Jamadagni, and the mother of Para÷uràma was the daughter of this King. Reõu had other names such as Prasenajit, Prasena and Suveõu. (M. B. Anu÷àsana Parva, Chapter 116; Verse 2).

#<REöUKâ I># The wife of the hermit Jamadagni. (For further details see under the word Jamadagni).

#<REöUKâ II># A holy place frequented by Sages. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 82. Stanza 82 that those who bathe in this holy bath would become as pure as Candra (Moon). It is stated in Mahàbhàrata, Vana Parva, Chapter 82, that this holy place lies within the boundary of Kurukùetra.

#<REöUKA># A powerful Nàga (serpent). This serpent who was a dweller of Pàtàla, (nether world) once went to the Diggajas (Eight elephants supporting the globe), in accordance with the instruction of the gods, and asked them questions pertaining to duty and righteousness. (M.B. Anu÷àsana Parva. Chapter 132, Stanza 2)

#<REPHA># A hermit of the period of ègveda. Once the asuras threw this hermit into water. This was the punishment for the sins committed by him in his previous life. (ègveda, Maõóala 1, Anuvàka 17, Såkta 116).

#<REVANTA># A son of the sun.
     1) %<Birth.>% The sun married the daughter of Vi÷vakarmà named Saüj¤à. She gave birth to three children named Manu, Yama and Yamã. Once, being unable to bear the radiance of her husband, Saüj¤à went to the forest to do penance. During this period Chàyà the maid of Saüj¤à attended on the sun. Three children, øanai÷cara, Manu and Tapatã were born to the Sun of Chàyà. Once Chàyà cursed Yama. Then only did the Sun remember about Saüj¤à. At that time Saüj¤à had been doing penance in the forest in the form of a mare. The Sun took the form of a horse and lived with her in the forest. From this union A÷vinãkumàras and also the last son Revanta were born. (Viùõu Puràõa, Aü÷a 3, Chapter 2).
     2) %<Lakùmã astounded at the sight of Revanta.>% For the story of how Lakùmã was astounded at the sight of Revanta's handsome figure and how Mahàviùõu cursed Lakùmã consequently, see under Ekavãra.

#<REVATA># The father of Revatã, the wife of Balabhadraràma. Revata was the son of ânartta and the grandson of king øaryàti. It is mentioned in Devã Bhàgavata, Skandha 7, that Revata was the first king who erected his capital in the Island Ku÷asthalã and began to rule over it.

#<REVATä I># Wife of Balabhadraràma. Revata the son of ânartta and the grandson of King øaryàti was ruling over the island Ku÷asthalã. Hundred sons beginning with Kukudmi, were born to him. As the youngest of all a daughter named Revatã was born. At the instruction of Brahmà the beautful Revatã was given in marriage to Balabhadraràma. (Bhàgavata, Skandha 10; Devã Bhàgavata, Skandha 7).

#<REVATä II># In Mahàbhàrata, Vana Parva, Chapter 230, Stanza 29, the name 'Revatã' is used as a synonym of Aditi Devã.

@<[Page 649a]>@

#<REVATä III># One of the twentyseven stars. The following statements occur in the Mahàbhàrata about the importance of this star.
     (i) ørã Kçùõa started on his journey at the auspicious moment of Maitra on the star Revatã in the month of Kàrttika. (M.B. Udyoga Parva. Chapter 83, Stanza 6).
     (ii) If a cow is given as alms on the day of this star that cow will go to heaven and make preparations for the comforts and convenience of the giver. (M.B. Anuֈsana Parva, Chapter 64, Stanza 33).
     (iii) He who gives offerings to the manes on Revatã day would become wealthy. (M.B. Anu÷àsana Parva, Chapter 89, Stanza 14).

#<REVATä IV># The mother of Raivata, the lord of the fifth Manvantara (age of a Manu). There is a story in the Màrkaõóeya Puràõa about the birth of Revatã.
     A son was born to the hermit ètavàk on Revatã day.
     By and by he became wicked. Having learned from the hermit Garga that his son became wicked because he was born under the star Revatã, ètavàk cursed the star Revatã and kicked it down from its place. The spot on which the star fell became a lake. After a time a beautiful damsel was born from the lake. The hermit Pramuca took the girl home and brought her up. She was called Revatã. When she came of age, she was given in marriage to Durgama, the son of king Vikrama÷ãla. At the request of Revatã her marriage was conducted at an auspicious moment on the day of the star Revatã. The hermit blessed the couple "Let a son, who would become the Lord of the Manvantara, be born to you." As a result of this blessing the bright and valiant son Raivata was born to them. This Raivata was the Lord of the fifth Manvantara.

#<èGVEDA># The ègveda is the oldest recorded work of the human race. The Egyptians claim that another book entitled "Book of the Dead" was also written during the period of the ègveda. The Babylonians have an ancient work called 'Gilgamish', which according to scholars, is not as old as the ègveda. ègveda is the work that forms the basis of Hindu religion. Of the four Vedas, Yajurveda, Sàmaveda and Atharvaveda were composed after ègveda." The ègveda såktas were interpreted for the first time in Yàska's "Nirukta" and Sàyaõa's "Vedàrthaprakà÷a".
     The most important of the four Vedas is ègveda. It is divided into ten "Maõóalas". There are 1017 såktas and 10472 èks in it. Although there are 11 more Såktas called "khilas," they are not usually included in the ègveda.
     Maõóalas two to seven of the ègveda were composed in different èùikulas. The second Maõóala was of Bhàrgava Kula, the third of Vi÷vàmitrakula, the fourth of Vàmadeva, the fifth of Atri, the sixth of Bharadvàja and the seventh of Vasiùñha. The eighth Maõóala and the first 50 Såktas of the first Maõóala were composed by Kaõvakula. The general view is that the tenth Maõóala was written by someone at a later period.
     Most of the ègveda såktas are praises. But some of the Såktas in the tenth Maõóala are of a different type. We can see in many såktas the joy and wonder experienced by the âryas when they entered the beautiful land of India for the first time. Most scholars believe that the ègveda was composed during the period between 2,500 and 2,000 B.C.
     %<Ancient Belief about ègveda.>% The four Vedas--ègveda, Yajurveda, Sàmaveda and Atharvaveda emerged from the four faces of Brahmà. In Kçtayuga, Brahmà gave these Vedas to his sons. In Dvàparayuga, the èùis got these Vedas. Mahàviùõu incarnated on earth for the preservation of Dharma, in the person of Veda Vyàsa. Vyàsa distributed the Vedas among his son øàkalya and his disciples. øàkalya received ègveda. He communicated it to his disciples. (Bhàgavata, 12th Skandha. See under the word Veda).

#<RIPU># Grandson of Dhruva. Two sons called øiùñi and Bhavya were born to Dhruva by his wife øambhå. øiùñi's wife Succhàyà deliverd five sons, i.e. Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. Càkùuùa Manu was born as the son of Ripu by his wife Bçhatã. (Viùõu Puràõa, Part 1, Chapter 13).

#<RIPU¥JAYA># I Son of Suratha, lord of Kuõóala city. When Suratha captured ørã Ràma's yàj¤ic horse there ensued a fierce war between him and øatrughna. Ripu¤jaya too was present at the fighting. (Padma Puràõa).

#<RIPU¥JAYA># II A brahmin, who was born as Divodàsa, king of Kà÷ã in his rebirth. When once fire ceased to be in Kà÷ã, he took upon himself the function of fire. (Skanda puràõa, 4. 2, 39-48).

#<RIPU¥JAYA III># See under Ripu.

#<RIúòA># A king. He worships Yama in his assembly. (Sabhà Parva, Chapter 8).

#<èJIøVâ># A king mentioned in the ègveda. Once he besieged the city of another King, Vaügçda, with the help of Indra. (ègveda, 1st Maõóala, 10th Anuvàka, 53rd Såkta).

#<èJRAøVA># A muni (sage) celebrated in the ègveda. Some details. (1) èjrà÷va was made blind by his father (ègveda, 1st Maõóala, 16th Anuvàka, 112th Såkta) (2) èjrà÷va was the son of the royal sage, Vçùàgãr. Once the donkey which is the vehicle of the A÷vinãdevas assumed the shape of a she-wolf and went to èjrà÷va. èjràsva gave it 100 sheep belonging to the people of the country and cut them to pieces and offered the same as food to the she-wolf. This plunder of the people's wealth enraged Vçùàgãr. He cursed èjrà÷va and made him lose his eye-sight.
     èjrà÷va who thus became blind offered prayers to Agni, who restored his eyesight. (ègveda, 1st Maõóala, 17th Anuvàka, 116th Såkta).

#<èK># A small section of the Veda. The Veda which issued from the face of God at the time of creation, consisted of 1,00,000 books in four sections, beginning with èk. (Viùõu Puràõa, Part III, Chapter 4). The root "èC" means "to praise". It got the name "èK" meaning, "to praise gods".

#<èKúA I># A king of the Påru dynasty. He was the father of Saüvaraõa. For genealogy see under the word Saüvaraõa (M. B. âdi Parva, Chapter 94).

#<èKúA II># King Hariha had a son named èkùa born to him by his wife Sudevà. Mahàbhàrata, âdi Parva, Chapter 95 says that this èkùa had a son named Matinàra, by his wife Jvàlà.

#<èKúâ># Wife of Ajamãóha, who was a king of the lunar dynasty. (M.B. âdi Parva, Chapter 95, Verse 37).

#<èKúADEVA># Son of øikhaõóã. Mahàbhàrata, Droõa Parva, Chapter 23 refers to his horse with white and red colour.

@<[Page 650a]>@

#<èKúâMBIKâ># A woman follower of Lord Skanda. (M.B. øalya Parva, Chapter 46, Verse 12).

#<èKúARAJAS># A monkey who was the foster-father of Bàli and Sugrãva. He was the king of Kiùkindhà. He had no issue for a long time. Bàli and Sugrãva were brought up by Ahalyà at Gautama's à÷rama. èksarajas, with the permission of Indra, went to the à÷rama and took Bàli and Sugrãva with him to Kiùkindhà. From that time, Bàli and Sugrãva remained with him as his foster-sons. (Uttara Ràmàyaõa).
     There is a story in Vàlmãki Ràmàyaõa, Prakùipta Sarga, about the origin of this monkey.
     Once when Brahmà was in a state of meditation on the Meru mountain, tears rolled down from his eyes and he gathered the tears in his own hands. From those tears, a monkey came into being. èkùarajas was that monkey.
     One day, èkùarajas went to a lake to quench his thirst. Seeing his own image reflected in the water, he thought it was some enemy and jumped into the lake, to attack him. But he soon realized his mistake and returned to the shore. As soon as he came out of the water, he felt that he had become a woman. Seeing her fascinating beauty, Indra and Sårya were filled with lustful passion. Both of them had involuntary emission of semen. Bàli was born from Indra's semen which fell on the head and Sugrãva was born from Sårya's semen which fell on the neck of èkùarajas. Towards the end of the night, èkùarajas lost his female form and regained his former shape as a male. At once he took the two children with him to Brahmà and told him the whole story. Brahmà sent a messenger with èkùarajas and had him anointed king of Kiùkindhà. After the time of èkùarajas, Bàli became king of Kiùkindhà.

#<èKúAøèðGA># The younger son of Dãrghatapas who was performing tapas in Mandàravana on the northern part of Kà÷ã. Since he was killed by Citrasena, all others committed suicide. But Dãrghatapas who was left behind collected their bones, and deposited them in the sacred øålabhedatãrtha. Skanda Puràõa says that consequently they attained Heaven.

#<èKúAVâN># One of the seven mountains in India. (M.B. Bhãùma Parva, Chapter 9, Verse 11).

#<ROCAMâNâ># An attendant of Skandadeva. (M.B. øalya Parva, Chapter 45, Stanza 28).

#<ROCAMâNA I># A Kùatriya King. The following information is available from Mahàbhàrata about him.
     (i) Rocamàna was born from a portion of an asura named A÷vagrãva. (M.B. âdi Parva, Chapter 67, Stanza 18).
     (ii) Rocamàna also was present at the Svayaüvara (marriage) of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 10).
     (iii) Rocamàna was the King of the country A÷vamedha. Bhãmasena, at the time of his regional conquest, defeated this King. (Mahàbhàrata, Sabhà Parva, Chapter 29, Stanza 8).
     (iv) At the beginning of the battle of Kurukùetra, the Pàõóavas sent an invitation to this King to join the battle. (M.B. Udyoga Parva, Chapter 4, Stanza 12).
     (v) Rocamàna was a mighty warrior on the side of the Pàõóavas in the battle of Kurukùetra. (M.B. Droõa Parva, Chapter 70, Stanza 47).
     (vi) Rocamàna was killed by Karõa in a combat. (M.B. Karõa Parva, Chapter 56, Stanza 49).

#<ROCAMâNA II># Mahàbhàrata, Sabhà Parva, Chapter 27, Stanza 19, mentions another Rocamàna who had been defeated by Arjuna in his regional conquest.

#<ROCAMâNA III># Mention is made in the Mahàbhàrata, Karõa Parva, Chapter 6, Stanza 20, that teacher Droõa had killed two brothers with the name Rocamàna in the Bhàrata-battle.

#<ROCANâ I># The daughter of the King Devaka. Vasudeva married Rocanà. Two sons Hema and Hemàïgada were born to her. (Bhàgavata, Skandha 9).

#<ROCANâ II># Grand-daughter of Rukmã, the King of Vidarbha. Aniruddha the grandson of ørã Kçùõa married her at Bhojakaña, (Bhàgavata, Skandha 10).

#<ROCANâMUKHA># An asura. It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 105, Stanza 12 that Garuóa killed this Asura.

#<RODHA># A hell. See the part Naraka under the word Kàla.

#<ROHIöä I># The mother of all the cows. The following is a story about the origin of Rohiõã, given in Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14.
     Prajàpati Ka÷yapa married Surabhi the seventh daughter of Dakùa. Two daughters Rohiõã and Gandharvã, were born to Surabhi. In later years cows and oxen were born in the world from Rohiõã and horses from Gandharvã. In the Mahàbhàrata, Sabhà Parva, Chapter 66, it is mentioned that two daughters Vimalà and Analà were born to Rohiõã and that from these two, in later years cattle were born.

#<ROHIöä II>#
     1) %<General information.>% One of the wives of Candra (Moon). The twentyseven stars are the wives of Candra. Of these twentyseven wives, Rohiõã was loved most by Candra. (See under Candra).
     2) %<Rohiõã and Da÷aratha.>% (See under Da÷aratha, Para 10).

#<ROHIöä III># The mother of Balabhadraràma.
     1) %<General information.>% Vasudeva had two wives Devakã and Rohiõã. ørã Kçùõa was born from Devakã and Balabhadraràma from Rohiõã.
     2) %<Previous Birth of Rohiõã.>% Vasudeva was the rebirth of Prajàpati Ka÷yapa. When Ka÷yapa took birth as Vasudeva, his two wives Aditi and Surasà took birth as Devakã and Rohiõã respectively. (They took birth thus, because of the curse of Varuõa. For details of the curse see under Ka÷yapa, para 6).
     3) %<The birth of Balabhadra.>% The seventh child of Devakã was placed in the womb of Rohiõã and Balabhadraràma was born. (For this story see under Kçùõa, para 6, Kaüsa, para 6 and úaóarbhaka).
     4) %<Death.>% As soon as a messenger named Dàruka brought the news that the entire race of the Yàdavas had perished in Dvàrakà,
     "because of grief, Vasudeva, Devakã and Rohiõã forsook their bodies." (Bhàgavata, Skandha 11).

#<ROHIöä IV># Ni÷à the third wife of the Agni (fire) called Manu or Bhànu gave birth to a daughter named Rohiõã. Because she had done some misdeeds, she became the wife of Hiraõyaka÷ipu. (M.B. Vana Parva, Chapter 221).

@<[Page 651a]>@

#<ROHIöä V># The mother of Utatthya, a famous hermit. (For details see under Satyatapas).

#<ROHITA># (ROHITâøVA). The son of Hari÷candra. This son, who was born by the blessing of Varuõa, was wanted to be sacrificed by Varuõa himself. In connection with this Hari÷candra had to bear much sorrow and misery. (For details see under Hari÷candra).

#<ROHITAKA># (ROHITAKâRAöYA). A mountain famous in the Puràõas. Places surrounding this mountain also were known by the name Rohitaka. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 32, Stanza 4, that during the regional conquest of Nakula, he passed through this country. The present name of this country is Rohtak (Haryana).

#<ROMAHARúAöA># A famous disciple of Vyàsa. The great Vyàsa gave the collection of Puràõas to Romaharùaõa. Sumati, Agnivarcas, Mitràyus, øàü÷apàyana, Akçtavraõa and Sàvarõi were the six disciples of Romaharùaõa. (See under Guruparamparà).

#<ROMAKA># A country in ancient India. The inhabitants of this country were called the Romakas. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 51, Stanza 17, that the Romakas came with presents to the horse-sacrifice performed by Yudhiùñhira.

#<ROMAPâDA># See under Lomapàda.

#<ROMAøâ># A daughter of Bçhaspati. The reply given by Roma÷à to her husband when he teased her, is given in ègveda, Maõóala 1, Anuvàka 19, Såkta 126.

#<èúABHA I># A King of the Lunar dynasty. He was the great grandson of Uparicaravasu.
     Mahàbhàrata, Droõa Parva, Chapter 20, Verse 12 says that he fought within the Garuóavyåha formed by Droõa.

#<èúABHA II># A muni (sage) who was the grandson of King Agnãdhra.
     1) %<General information.>%
     èùabha was the son of King Nàbhi by his wife Merudevã. One hundred sons were born to èùabha by his wife Jayantã. After entrusting his kingdom to Bharata, the eldest of his sons, èùabha went to the forest and did tapas in Pulaha's à÷rama.
     2) %<èùabha and èùabhakåña>% èùabha did tapas in the forest for many years. The mountain peak on which he performed his tapas got the name "èùabhakåña". The sage who wished to observe strict silence did not like the presence of strangers and visitors in the vicinity. So he pronounced a curse that the mountain should drop boulders on any one who ventured to come there. Once he ordered the wind to blow without noise as it passed by the side of the mountain. He declared that anyone who made noise in èùabhakåña would be struck with thunder. A place of holy waters came into existence there. (M.B. Araõya Parva, Chapter 11).
     3) %<The power of èùabha's Yàga.>% èùabha became a devotee of øiva by worshipping him.
     Once a Bràhmaõa named Mandara had an illicit alliance with Piïgalà, a prostitute. Both of them died together. Mandara was re-born as Bhadràyu, the grandson of Nala and Piïgalà as Sumati, the wife of King Vajrabàhu (Aü÷umàn). Sumati became pregnant. Her co-wives who were jealous of her poisoned her. As a result of it, she and the child born to her fell victims to diseases. Da÷àrõa abandoned them in the forest. Sumati lived in the house of a Vai÷ya with her child. While living there, the child died of disease. èùabha went to the grief-stricken Sumati and comforted her. (øiva Puràõa).
     4) %<èùabha's End.>% èùabha performed tapas according to the rules of Vànaprastha à÷rama and conducted yàgas as ordained by øàstras. On account of his austerity he became so lean and thin that all the veins in the body could be seen. Putting a pebble in his mouth, he went about in the forest, determined to renounce his body. (Viùõu Puràõa, Chapter 1, Section 1).
     In the course of his wanderings in the forest a wild fire broke out in which his body was burnt up. øiva Puràõa says that the soul of èùabha who died in the wild fire, attained øiva Loka.

#<èúABHA III># A Nàga born in the Dhçtaràùñra family. In Mahàbhàrata, âdi Parva, Chapter 57, Verse 11, we read that this nàga was burnt to ashes at Janamejaya's Sarpasatra. (Snake sacrifice).

#<èúABHA IV># An Asura. (M.B. øànti Parva, Chapter 227, Verse 51).

#<èúABHADVäPA># A holy place on the banks of the river Sarasvatã. Mahàbhàrata, Vana Parva, Chapter 84 says that by bathing in this place, one would obtain Devavimàna.

#<èúABHAKæòA># See under èùabha II and èùabhaparvata.

#<èúABHAPARVATA># There are twenty mountains on the four sides of Mahàmeru. èùabha is one of them. (Devã Bhàgavata, Aùñama Skandha).
     There is a reference to èùabha Parvata when Sugrãva gave instructions about the way to the army of monkeys going out in search of Sãtà. Sugrãva speaks about the èùabha mountain as situated in the middle of the ocean of milk. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, 4th Sarga, Verse 44).

#<èúABHATäRTHA># An ancient place of holy waters in Ayodhyà. Mahàbhàrata, Vana Parva, Chapter 84 says that an observance of fast at this tãrtha is equivalent to the gift of 1,000 cows and a Vàjapeyayaj¤a.

#<èúI># Agni Puràõa, Chapter 348 states that the letter "è" means "sound". The word "èùi" is derived from this root. During the period when the art of writing was not known, Vedas, øàstras and other sacred lore were communicated through the mouth of the èùis. The voice of âçùa Bhàrata itself is the voice of the èùis. Hindus believe that the Vedas are the outcome of the inspiration, introspection and spiritual vision of the èùis. There is a Saüskçta stanza defining a èùi, which is given below:
     "årdhvaretàstapasyàgaþ niyatà÷ã ca saüyamã / ÷àpànugrahayoþ ÷aktaþ satyasandho bhavedçùiþ //"
     India has given birth to numerous èùis. The word "èùi" may be found throughout the Vedas. èùis born in all classes of people had lived in India. The general belief is that the number of èùis may come to about 48,000. It is not possible to know the names of all of them. In the Ràmàyaõa we find that when ørã Ràma returned to Ayodhyà after his life in the forest and took up the reign, many èùis came to Ayodhyà from all parts of the country. Among them, Vi÷vàmitra, Yavakrãta, Raibhya, Kaõva and Garga came with their party of disciples from the east; Dattàtreya, Namuci, Pramuci, Vàlmãki, Soma, Kuõóu and Agastya came with their disciples from the south; Vçùaïgu, Kaviùa, Kaumya, Raudreya, Nàrada, Vàmadeva, Saubhari, Aùñàvakra, øuka, Bhçgu, Loma÷a, Maudgalya and others with their disciples came from the west and Ka÷yapa, Vasiùñha, Atri, Gautama, Jamadagni, Bharadvàja, Sanaka and party, øarabhaïga, Durvàsas, Màtaïga, Vibhàõóaka, Tumburu, the Saptarùis and others with their party of disciples arrived from the north, according to Uttara Ràmàyaõa. There are three classes of èùis--Brahmarùi, Ràjarùi and Devarùi. Vasiùñha was a Brahmarùi, Visvàmitra, a Rajarùi and Ka÷yapa, a Devarùi.

#<èúIGIRI># A mountain situated near Girivraja, the capital of Magadha kingdom. This mountain is also known as "Màtaïga" (M.B. Sabhà Parva, Chapter 21, Verses 2 and 3).

#<èúIKA I># A Ràjarùi. Mahàbhàrata, âdi Parva, Chapter 67, Verses 32 and 33 state that he was the rebirth of Arka, the Asura leader.

#<èúIKA II># A town in North India. A terrible battle took place here between Arjuna and èùika, the Ràjarùi. (M.B. Sabhà Parva, Chapter 27, Verse 25).

#<èúIKULYâ># A sacred river in ancient India. Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 47 mentions that those who bathe in this river will attain Mokùa (salvation).

#<èúYAMæKA># A mountain. Mahàbhàrata, Vana Parva, Chapter 25, Verse 9 states that Ràma and Lakùmaõa visited the sage Màrkaõóeya on the top of this mountain. It was here that Ràma and Lakùmaõa met Sugrãva. Mahàbhàrata, Vana Parva, Chapter 279, Verse 44 states that the river Pampà runs round the èùyamåka mountain.

#<èúYAøèðGA># Son of the sage Vibhàõóaka.
     1) %<Birth.>% Vibhàõóaka, son of Ka÷yapa was the father of èùya÷çïga. There is a strange story about him in the Mahàbhàrata.
     Once sage Vibhàõóaka happened to see Urva÷ã at Mahàhrada. At the very sight of her, the sage had an involuntary emission of semen. The semen fell in the water and just then a female deer came there to drink water. It swallowed the semen with water and in due course became pregnant and gave birth to a human child. But the child had the horns of a deer. Consequently Vibhàõóaka named the boy "èùya÷çïga". Vibhàõóaka and èùya÷çïga lived together in the à÷rama. èùya÷çïga grew up into a youth, but he had never seen anyone except his father Vibhàõóaka.
     2) %<Rainfall in the kingdom of Aïga.>% At that time, the kingdom of Aïga was ruled by Lomapàda, a friend of Da÷aratha. Once he cheated a Bràhmaõa. Consequently all the Bràhmaõas in that country left the place and emigrated to other lands. From that time there was no rain in the land of Aïga. A severe drought and famine followed. Lomapàda invited devout Bràhmaõas and consulted them how they could bring rain to the land. They told him that if he could get a Muni (sage) who had never seen women to perform a yàga, there would be rainfall in the land. The King sent his men far and wide to find a Muni who had never set eyes on a woman At last he got news that èùya÷çïga, son of Vibhàõóaka was the sage who had never seen women. He then began to plan how èùya÷çïga could be brought over to Aïga.
     Lomapàda called together some prostitutes and asked them whether they could bring èùya÷çïga to his country. All except one of them said it was quite impossible. One of them, however, agreed to try. As desired by her, the King sent her with several other damsels.
     The young women went to the forest and made a floating à÷rama in a boat in which they sailed in the river by the side of Vibhàõóàka's à÷rama. They stopped the boat close to the à÷rama and one of the girls entered the à÷rama when Vibhàõóaka was not there. She had a talk with èùya÷çïga in the course of which she used all the amorous enchantments of her sex to captivate the young Muni. She told him that she was the daughter of a Muni, living in an à÷rama, three yojanas away. èùya÷çïga felt a peculiar fascination for her and tried to please her by offering fruits etc. When she left him, he felt deeply distressed and unhappy. He was in that depressed and gloomy state of mind when Vibhàõóaka returned to the à÷rama. Finding him unusually restless and dejected, the father asked him whether anyone had come there. èùya÷çïga who was an entire stranger to the feminine world told his father that a handsome youth of irresistible charm had visited him during Vibhàõóaka's absence. But from èùya÷çïga's description of the "youth" Vibhàõóaka understood that the visitor must have been a woman. But he could not guess who it was.
     On another occasion, the same woman came again to the à÷rama in the absence of Vibhàõóaka. At her sight èùya÷çïga was enraptured and before his father's return, they left the à÷rama. They entered the floating à÷rama in the boat and the woman set the boat sailing in the river. It glided slowly down the river and at last reached near the palace of Lomapàda. They landed there and the King married his daughter Sàntà to èùya÷çïga.
     To appease Vidhàõóaka, Lomapàda sent him rich presents and much wealth. When Vibhàõóaka returned to his à÷rama he was met by the King's servants who had brought the presents and wealth. Ignoring them and their rich presents, the furious Maharùi set out to the city of Campà, the capital of the Aïga Kingdom. At the royal command, Vibhàõóaka was welcomed by the people with honour. When the sage found that the whole kingdom belonged to his son, his anger was allayed. After ordering his son to return to his à÷rama after the birth of a son, Vibhàõóaka left the palace. As a result of èùya÷çïga's yàga there was rainfall in Aïga and famine ended. After the birth of his child he returned to the forest as ordered by his father. (M.B. Araõya Parva, Chapters 110-112).
     3) %<èùya÷çïga in Ayodhyà.>% King Da÷aratha of Ayodhyà had no children for a long time. His Minister Sumantra advised him to invite èùya÷çïga to perform a yàga for the purpose. Lomapàda sent èùya÷çïga to Ayodhyà at the invitation of Da÷aratha. He arrived at Ayodhyà and performed a yàga called Putrakàmeùñi. From the sacrificial fire there arose a dark monstrous figure, with a pot of pudding in his hand. Da÷aratha received it from him and gave one half of it to Kausalyà and the other half to Kaikeyã. Both of them gave half of their shares to Sumitrà. Thus Sumitrà got two shares while the other two wives of Da÷aratha got only one share each. As a result Kausalyà and Kaikeyã gave birth to a son each, while Sumitrà had two sons. Kausalyà's son was named Ràma, Kaikeyã's son was Bharata and Sumitrà's sons were Lakùmaõa and øatrughna. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Chapters 14-16).

#<èTA I># One of the 11 Rudras. (M.B. Anu÷àsana Parva, Chapter 150, Verse 12).

#<èTA II># See under the word Pramçta.

#<èTA III># This word has a general meaning "truth". Besides, in Agni Puràõa, Chapter 152, we see that it also means "Something obtained by begging".

#<èTADHâMâ># Another name of ørã Kçùõa. (M.B. øànti Parva, Chapter 342, Verse 62).

#<èTADHVAJA I># (KUVALâøVA--DHUNDHUMâRA). A famous King of the Ikùvàku dynasty.
     1) %<Genealogy.>% From Viùõu were descended in the following order--Brahmà--Marãci--Ka÷yapa--Vivasvàn -Vaivasvata Manu--Ikùvàku--Vikukùi--øa÷àda--Kàkutstha--Anenas--Pçthulà÷va--Viùvaga÷va--Adri--Kuvalàsva (Dhundhumàra).
     2) %<How he got the name Dhundhumàra.>% The most heroic exploit of Kuvalà÷va or Kuvalayà÷va was his killing of the Asura Dhundhu.
     Madhu and Kaiñabha were two Asuras born from the ears of Mahàviùõu. The Asura Dhundhu was their son. After his birth, Mahàviùõu killed Madhu and Kaiñabha. Dhundhu was furious over the death of his fathers. He worshipped Brahmà who granted him unconquerable strength. After defeating the gods he went to the desert called Ujjàlaka and lay beneath the sands. Whenever he heaved a sigh clouds of dust rose up to the sky and the earth shook for seven days. It caused great damage to life and property in the world, like a storm. Uttaïka, a sage who lived in the neighbourhood of Ujjàlaka was the person who suffered most from Dhundhu's misdeeds.
     Bçhada÷va, of Ikùvàku dynasty and father of Kuvalà÷va in his old age entrusted the rule of the country to his son and prepared to go to the forest. At that time, sage Uttaïka came there and advised the King to go to the forest only after killing Dhundhu. Bçhada÷va called his son Kuvalà÷va and after giving him the task of killing Dhundhu, proceeded to the forest.
     Kuvalà÷va had 21,000 sons. Leading them, he went to the desert Ujjàlaka to kill Dhundhu. Uttaïka declared that anyone who killed Dhundhu would get part of Mahàviùõu's strength. Kuvalà÷va's sons surrounded Dhundhu. The Asura awoke with anger. In the fire from his eyes, all the 21,000 sons of Kuvalà÷va were burnt to ashes. Next Kuvalà÷va came into conflict with Dhundþu. In that fight Dhundhu was killed. The gods gave Kuvalà÷va many boons. From that day, Kuvalà va got the name, "Dhundhumàra" (one who killed Dhundhu). (M.B. Vana Parva, 4 Chapters from 201).
     3) %<His sons.>% Kuvalà÷va had three more sons named Dçóhà÷va, Kapilà÷va and Candrà÷va, or Bhadrà÷va besides the 21,000 sons. (M.B. Vana Parva, Chapter 204, Verse 40).
     4) Vàmana Puràõa, Chapter 59 gives the following account of how Kuvalà÷va won the favour of sage Gàlava.
     Long ago while sage Gàlava was performing tapas in his à÷rama, an Asura called Pàtàlaketu used to disturb his meditations regularly. One day, the sage looked up to Heaven and heaved a sigh. At once a horse dropped down from the sky. A mysterious voice was heard saying--"This mighty horse will travel thousands of yojanas in a day." The sage received that horse and presented it to ètadhvaja, King of the lunar dynasty. ètadhvaja mounted the horse and killed Pàtàlaketu.
     It was Vi÷vàvasu who dropped this horse from Heaven. Pàtàlaketu had once fallen in love with Vi÷vàvasu's daughter, Madàlasà. It was in revenge that Vi÷vàvasu had done like this.

#<èTADHVAJA II># A Maharùi (sage). The sage Jàbàli was his son. (For further details, see Para 2 under the word Vi÷vakarmà).

#<èTAMBHARA># An ancient King. He worshipped Kàmadhenu and obtained a son who was a devotee of Viùõu. The son's name was Satyavàn. In connection with ørã Ràma's A÷vamedhayàga, øatrughna who was leading the horse, arrived in Satyavàn's city during his tour of the eastern lands. (Padma Puràõa, Pàtàla Khaõóa, Chapter 30).

#<èTASTUBH># A Muni (sage) celebrated in the ègveda (ègveda. 1st Maõóala, 16th Anuvàka, 112th Såkta).

#<èTâYU># See under Kaliïga.

#<èTEYU I># A king of the Lunar dynasty.

#<èTEYU II># A Maharùi (sage) of the western country. He was a çtvik (priest officiating at a yàga) of Varuõa. (M.B. Anu÷àsana Parva, Chapter 150, Verse 36).

#<èTUKâLA># The time that is most auspicious for sexual intercourse for a woman with her husband. In ancient India certain days were prescribed as the best period for women to become pregnant. This period is called ètukàla. (ètu--Menstruation. Kàla--time, period.)
     The sixteen days following menstruation are supposed to be good; but the first three days are not very good and it is advisable not to have sexual intercourse during those days. The next even days beginning with the fourth day (4th, 6th, 8th, 10th, 12th, 14th and 16th) are the best days for coitus if a male issue (a son) is desired. The odd days (5th, 7th, 9th, 11th 13th, 15th) are to be preferred if a female issue (daughter) is desired. (Agni Puràõa, Chapter 151).

#<èTUPARöA># A king of the Ikùvàku dynasty.
     1. %<Genealogy.>% From Viùõu were descended in the following order-Brahmà-Ka÷yapa-Vivasvàn-Vaivasvata Manu-Ikùvàku-Vikukùi-øa÷àda-Pura¤jaya-Kàkutstha-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Arya÷va-Vasumanas-Sutanvà-Trayyàruõa-Satyavrata (Tri÷aïku)-Hari÷candra-Rohità÷va-Harita-Cu¤cu-Sudeva-Bharuka-Sagara-Asama¤jasa-Aü÷umàn-Bhagãratha-ørutanàbha-Sindhudvãpa-Ayutàyus-ètuparõa.
     2) %<Other Details.>%
     %<i) Nala's incognito life.>% While Nala was wandering in the dense forest after leaving Damayantã, he was bitten by the serpent, Karkoñaka. His complexion turned blue owing to the effect of the poison. Karkoñaka gave him a garment by wearing which Nala could regain his form. As advised by Karkoñaka, Nala went to the palace of ètuparõa, king of Ayodhyà, assuming the name Bàhuka. He lived there as the chief charioteer of the king. He had mastered the art "A÷vahçdaya" by which he could drive the chariot-horses with astonishing speed. ètuparõa appointed him as his chief charioteer and gave him two assistants, Vàrùõeya and Jãvala. (M.B., Araõya Parva, Chapter 67).
     %<(ii) ètuparõa and the second marriage of Damayanti.>% Damayantã came to know that Nala was living in ètuparõa's palace, through the messenger Parõàda. She sent a secret mesage to Ayodhyà through a Bràhmaõa named Sudeva that her second marriage was fixed for the next day and that ètuparõa should attend the ceremony. ètuparõa started at once with Bàhuka as his charioteer. On the way, ètuparõa's cloak happened to fall down from the chariot. At once he asked Nala to stop the chariot. But he told him that within a moment, the chariot had covered a distance of one yojana from the place where the cloak fell.
     They saw a tree in the forest which was heavily laden with fruit. ètuparõa was able to tell at a glance, the exact number of leaves and fruits on that tree. He told Nala that he was able to do so with the help of the art "Akùahçdaya" and he taught it to Nala. In return for it, Nala taught the king the art of A÷vahçdaya. At last they reached the city of Vidarbha. Damayantã managed to recognize Nala even in his disguise. ètuparõa who was happy over the reunion of Nala and Damayantã returned to Ayodhyà on the next day. (M.B. Vana Parva, Chapter 77).

#<èTUSTHALâ># A Celestial damsel. In Mahàbhàrata, âdi Parva, Chapter 122, we find that she attended the birth festival of Arjuna.

#<èTVâ># A Deva Gandharva. Mahàbhàrata, âdi Parva, Chapter 122 states that he had taken part in Arjuna's birth-festival.

#<èTVIK># A Priest who officiates at a yàga. Those who perform yàgas like Agnisandhàna, Agniùñoma, Pàkaya¤a etc. are called ètviks. Manusmçti, Chapter 2, Verse 143).

#<RUCAKAPARVATA># (%<The mountain Rucaka>%) A mountain standing near the mountain Mahàmeru. It is mentioned in Devã Bhàgavata, Skandha 8, that there are twenty mountains including Rucaka on the four sides of Mahàmeru.

#<RUCI I># A celestial maid of Alakàpurã. This celestial maid danced in the Palace of Kubera on the occasion of the visit of Aùñàvakra. (M.B. Anu÷àsana Parva, Chapter 19, Stanza 44).

#<RUCI II># A son of Brahmà and a Prajàpati. This prajàpati married âkåti the daughter of Manu Svàyambhuva. A son and a daughter were born to Ruci of âkåti. The son was the incarnation of Viùõu. He was named Yaj¤a. The daughter who was incarnation of Mahàlakùmã was named Dakùiõà. Yaj¤a was brought up in the hermitage of Svàyambhuva and Dakùiõà grew up in the hermitage of Ruci. When they grew up Yaj¤a married Dakùiõà. Twelve sons, named Toùa, Santoùa, Pratoùa, Bhadra, øànti, Ióaspati, Idhma, Kavi, Vibhu, Vahni, Sudeva and Rocana, were born to the couple. In the time of Manu Svàyambhuva these twelve were called the Tuùitas, a group of devas (gods).

#<RUCI III># The wife of the hermit named Deva÷armà. (For detailed story see under Vipula).

#<RUCIPARVA># Son of the king âkçti. In the Bhàrata battle, to save Bhãmasena, Ruciparva confronted the elephant of Bhagadatta and was killed by Bhagadatta. (M.B. Droõa Parva, Chapter 26, Stanza 51).

#<RUCIRâøVA># A king of the Lunar dynasty. (Bhàgavata, Skandha 9).

#<RUDHIRâMBHAS># A hell. (See under the word Kàla).

#<RUDHIRâøANA># A giant-chief who came to fight with ørã Ràma, under the leadership of the giant Khara. In that fight the captains of the army of the giants were Rudhiràsana etc. All of them were killed by the arrow of ørã Ràma. (Vàlmãki Ràmàyaõa, Araõya, Kàõóa Sarga 26).

#<RUDRA># A form of øiva.
     1) %<General information.>% The birth of Rudra is from Brahmà. Even before the creation of the Prajàpatis, Brahmà had created Sanandana, Sanaka, Sanàtana and Sanatkumàra. These four were not desirous of mundane pleasures and were not prepared to beget children. They were great sages and scholars, of abstinence and without any discord and animosity. When these four showed no interest at all in the creation of the world, Brahmà became angry to such an extent that he was prepared to destroy the three worlds. At that time the whole of the three worlds shone in the radiance that emanated from the fire of the fury of Brahmà. Then from his shining eyebrows which were curved with fury, a figure of unbearable radiance like the mid-day sun came out. That figure was Rudra. Half of the fierce body of that Rudra who was very furious, was a woman and the other half was a man. Brahmà, saying, "Divide body", disappeared. Instantly Rudra split himself into the figure of a man and the figure of a woman. He again divided the body of the man into eleven parts. These eleven figures are the eleven Rudras.
     The names of the eleven Rudras are given differently in different Puràõas. In a text it is said that the eleven Rudras are, Manyu, Manu, Mahãnasa, Mahàn, øiva, ètudhvaja, Ugraretas, Bhava, Kàma, Vàmadeva and Dhçtavrata. According to some other Puràõas, the eleven Rudras are Aja, Ekapàda (Ekapàt), Ahirbudhnya, Tvaùñà, Rudra, Hara, øambhu, Tryambaka, Aparàjita, ä÷àna and Tribhuvana. Brahmà apportioned to the eleven Rudras the eleven positions of the heart, the five organs of senses and the organs of action and to Rudra the eight positions of life, ether, air, fire, water, earth, the sun and the moon. It was said before that Rudra was divided into man and woman. From the womanportion eleven Rudràõãs came into being. They were Dhã, Vçtti, U÷anà, Umà, Niyutà, Sarpis, Ilà, Ambikà, Iràvatã, Sudhà and Dãkùà. The eleven Rudraõãs became the wives of the eleven Rudras. (Viùõu Puràõa, Aü÷a 1. Chapter 7).
     2) %<Other information regarding Rudra.>% Details about the orgin, life, character etc. of Rudra which occur in other Puràõas are given below.
     (i) Thirtythree children were born to Prajàpati Ka÷yapa, by his wife Aditi, as âdityas, Vasus, Rudras and A÷vins. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14).
     (ii) From the fury of Brahmà, Rudra was born; from the lap of Brahmà, Nàrada was born; from the right thumb, Dakùa; from the mind, Sanaka and the others; and from the left thumb, a daughter named Vãraõã was born. (Devã Bhàgavata, Skandha 7).
     (iii) In the beginning of Kalpa (Age of Brahmà) Brahmà meditated upon getting a child like himself and a child of blue complexion appeared on his lap. He ran here and there crying aloud. Brahmà asked him "Why are you crying?" He replied: "I must be named." Because he was crying (doing rodana) Brahmà named him Rudra (He who cries). He cried seven times more. Brahmà gave him seven more names. They were Bhava, øarva, ä÷àna, Pa÷upati, Bhãma, Ugra and Mahàdeva. Thus there were eight Rudras. To each of them, Brahmà gave a position and wives and children. The Sun, water, earth, air, fire, ether, Brahmin who has taken vow and the moon were allotted to them as their positions and figures. Their wives were Suvarcalà, Uùà, Vike÷ã øivà, Svàhà, Dã÷à, Dãkùà and Rohiõã. This world is filled by the sons and grandsons and so on of these wives. Their sons respectively were øanai÷cara øukra, Lohitàïga, Manojava, Skanda, Sarga, Santàna and Budha. This Rudra who is described above, married Satã the daughter of Prajàpati Dakùa. (Viùõu Puràõa, Aü÷a 1, Chapter 8). (For further information see under øIVA also).

#<RUDRAKETU># An asura. Two sons named Devàntaka and Naràntaka were born to this asura by his wife øàradà. The hermit Nàrada was greatly pleased at the valour of these two sons, and taught them "Pa¤càkùarãmahàvidyà." Devàntaka and Naràntaka, who became haughty and arrogant by their prowess were killed by Gaõapati. (Gaõe÷a Puràõa, Kriyà Kàõóa 2).

#<RUDRAKOòI># A holy place in North India. Once a large number of hermits gathered in this place to worship øiva. Greatly pleased at this øiva appeared before them in the form of many phalluses. From that day onwards the place Rudrakoñi became a holy place. (M.B. Vana Parva, Chapter 82, Stanza 118).

#<RUDRâKúA># (Elaco Carpus seeds) Beads for rosaries.
     1) %<General information.>% A holy thing worn by devotees. In the Puràõas much importance is attached to Rudràkùa. In Devã Bhàgavata, Skandha 11, there is a story stating how Rudràkùa came to be honoured in this way.
     Once there lived an asura chief who was mighty and valiant. His name was Tripura. He defeated Devas and deva chiefs and became emperor of the asuras. The Devas were much grieved because of him. They went to øiva and represented their grievances. øiva thought for a while, how to kill Tripura, and sat with open epes. This sitting continued for a thousand divine years. After this prolonged time øiva winked his eyes and tears fell down from them. The Rudràkùa tree originated from these tears. From the Sun-eye of øiva twelve types of Rudràkùas came into being; from the moon-eye sixteen kinds of Rudràkùas and from the fire-eye ten kinds of Rudràkùas originated. Those which originated from the Sun-eye are blood coloured, those from the moon-eye white Rudràkùas and from the fire-eye black rudràkùas. Boiled Rudràkùa is considered a Brahmin caste, red rudràkùa a Kùatriya caste, white one a Vai÷ya caste and the black rudràkùa a øådra caste.
     2) %<Division of rudràkùa based on quality.>% The division of rudràkùa according to the number of faces, and qualities thereof are given below:
     %<With one face:>% Rudràkùa with only one face is the figure of øiva. By wearing this remission from the sin of Brahmahatyà could be procured.
     %<With two faces:>% Rudràkùa with two faces is the figure of Devãdeva. This is known by the name "Gaurã÷aïkara". By wearing this remission from all sins committed knowingly and unknowingly, would be obtained.
     %<With three faces:>% This is the figure of Agni (fire). By wearing this the sin incurred by Strãhatyà (killing a woman) would be washed away.
     %<With four faces:>% Rudràkùa with four faces is the figure of Brahmà. By wearing this, the sin incurred by Narahatyà (killing a man) could be got rid of.
     %<With five faces:>% This is the figure of Kàlàgni (Fire of Kàla the God of death). By wearing this, remission of sins incurred by eating food which ought not to have been eaten and enjoying woman who ought not to have been enjoyed, could be obtained. All sorts of sins would be absolved by five-faced rudràkùa.
     %<With six faces;>% Six-faced rudràkùa is the six-faced god Kàrttikeya. By wearing it on the right hand, remission from all sins, beginning with Brahmahatyà could be obtained.
     %<With seven faces:>% Rudràkùa with seven faces is the figure of Kàmadeva (Cupid). If this is worn, sins such as theft of gold etc. could be removed.
     %<Eight faces;>% Rudràkùa with eight faces is the figure of Vinàyaka, the general of the great army. By wearing this, sins incurred by deceit such as selling rice of low quality as good quality, keeping false weights and measures, giving gold of lower carat as good carat gold, by enjoying woman of wicked families, touching the wife of teacher, and so many other kinds of sins would be absolved, and impediments would be avoided and finally one can attain supernal bliss.
     %<With nine faces:->% This rudràkùa is the figure of Bhairava. This should be worn on the left hand. By doing so one would become as mighty as god and would become devoted to god and would attain salvation. The sins incurred by killing the child in the womb a thousand times and killing Brahmins a hundred times would be got rid of by wearing this rudràkùa.
     %<With ten faces:>%--This is the figure of the real Janàrdana. If one wears this, the devils, wicked planets. Ghosts, goblins, spirits haunting funeral places, Brahmaràkùasas (a kind of demon) etc. will not come near him. Moreover, snake-bite would not affect him.
     %<With eleven faces:>%--Rudràkùa with eleven faces is the figure of the Eleven Rudras. This should be worn on the head. By doing so one could obtain the fruits of performing a thousand horse-sacrifices and a hundred Vàjapeyayàgas (A kind of sacrifice).
     %<With twelve faces:>%--Rudràkùa with twelve faces is the dwelling place of the twelve âdityas. This should be worn on the ear. If it is done so, the sun-god will be pleased. The wearer will obtain the fruits of performing horse-sacrifice, cow-sacrifice etc. He will not be wounded by animals with horns, or quills or teeth. He need not fear disease or worry. He need not fear to go anywhere. Wherever he goes he will be honoured as God. All the sins incurred by slaughter of elephant, man, snake, rat, frog etc. will instantly be absolved.
     %<With thirteen faces:>%--He who wears rudràkùa with thirteen faces will be equal to Kàrttikeya. All his wishes will be realized. He will get rasa (mercury) and rasàyana (sweetened medicine) and all the pleasures and luxuries of the world. The great sins of killing parents, brothers etc. will be removed.
     %<With fourteen faces:>%--He who wears rudràkùa with fourteen faces will be exactly like the real Parama÷iva.
     3) %<The mode of wearing Rudràkùa.>% He who wears thirtytwo rudràkùas on the neck, forty on the head, six on each ear, twelve on each hand, sixteen on each of the upper arms, one on each eye, one on the lock of hair, and one hundred and eight on the chest is really ørã Nãlakaõñha Parama÷iva Himself.

#<RUDRAMâRGA># A holy place. If a day and a night's fast is taken in this place, one will attain the world of Indra. (M.B. Vana Parva, Chapter 83, Stanza 181).

@<[Page 656a]>@

#<RUDRâöä># Another name of Pàrvatã. (For further details see under Pàrvatã).

#<RUDRâöäRUDRA># A holy place in India. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 19, Stanza 31, that the great hermit Aùñàvakra visited this holy place, on his journey to the northern countries.

#<RUDRAPADA># A holy place in India. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 82, Stanza 100, that if øiva is worshipped in this holy place, one will obtain the fruits of performing the horse sacrifice.

#<RUDRAROMâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 7).

#<RUDRASâVARöI># A Manu. (See under Manvantara).

#<RUDRASENA># A King who was the helper of Yudhiùñhira. Mention is made about this King in Mahàbhàrata, Droõa Parva, Chapter 158, Stanza 39).

#<RUDRAòA># A Sanskrit critic who lived in the 9th century A.D. The famous Book of criticism known as "Kàvyàlaïkàra", was written by this scholar who belonged to Kashmir.

#<RUDRâVARTTA># A holy place. Mention is made in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 37, that by taking a bath in this holy place, one could attain heaven.

#<RUHâ># Daughter of Surasà, the mother of Nàgas. She had two sisters called Analà and Vãrudhà. (M.B. âdi Parva, Dàkùiõàtya Pàñha, Chapter 66).

#<RUKMAKEøA># The youngest of the five sons of Bhãùmaka, King of Vidarbha. (Bhàgavata, 10th Skandha).

#<RUKMâðGADA I># A son of øalya the King of Madra. Mention is made in Mahàbhàrata, âdi Parva, Chapter 185, Stanza 14, that this Rukmàïgada, the brother of Rukmaratha, attended the Svayaüvara (marriage) of Draupadã.

#<RUKMâðGADA II># Father of a Vaiùõavite named Dharmàïgada. This Rukmàïgada was the son of ètadhvaja, the King of the city of Vidi÷à. (See under Dharmàïgada).

#<RUKMARATHA I># Son of øalya, King of Madra.
     (i) He attended the wedding of Draupadã in the company of his father and brothers. (âdi Parva, Chapter 185, Verse 14).
     (ii) In the great war he fell unconscious shot by the arrows of øveta. (Bhãùma Parva, Chapter 47, Verse 48).
     (iii) He was killed by Abhimanyu in the great war. (Droõa Parva, Chapter 45, Verse 9).

#<RUKMARATHA II># A synonym of Droõàcàrya. As he rode in a golden chariot Droõa came to be known by this name. (Viràña Parva, Chapter 58, Verse 2).

#<RUKMARATHA III># A particular sect of Trigartta Kings, who fought on the side of the Kauravas in the great war. (Droõa Parva, Chapter 112, Verse 19). This sect of Kings attacked Arjuna.

#<RUKMAREKHâ># The wife of King Raibhya. She was the mother of Ekàvalã. (See under Ekàvalã).

#<RUKMAøUKRA># A son of Priyavrata the brother of Uttànapàda. Prajàpati Vi÷vakarmà gave in marriage to Priyavrata, his two daughters Suråpà and Barhiùmatã, who were exceedingly beautiful and good-natured. By the first wife, ten sons were born to him. Devã Bhàgavata, Skandha 8).

#<RUKMâVATä># The daughter of Rukmã. Pradyumna married this lady. Aniruddha was the son born to Pradyumna of Rukmàvatã (Bhàgavata, Skandha 10).

@<[Page 656b]>@

#<RUKMä>#
     1) %<General information.>% King of the Province Bhojakaña in the country of Vidarbha. It is stated in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 62, that this Rukmã was born from a portion of the Asura named Krodhava÷a.
     2) %<Birth.>% Father of Rukmã was the king Bhãùmaka. Two children were born to Bhãùmaka, named Rukmã and Rukmiõã. (M.B. Sabhà Parva, Chapter 31, Stanza 62).
     3) %<Getting a bow.>% ørã Kçùõa took Rukmã's sister Rukmiõã by force and married her. Rukmã did not like this and so he confronted ørã Kçùõa. In the contest ørã Kçùõa reviled him. Rukmã got angry at this and went to Kailàsa and did penance before øiva. øiva appeared before him after three years, and gave him a bow for destroying the enemies. øiva told him that it would be broken, only if it was used against Mahàviùõu. After getting this bow he returned to Bhojakaña and lived there.
     4) %<The details regarding Rukmã, given in the Mahàbhàrata.>%
     (i) Rukmã accepted the suzerainty of Sahadeva at the time of his regional conquest. (M.B. Sabhà Parva, Chapter 21, Stanza 62).
     (ii) Rukmã paid tribute to Karõa at the time of his regional conquest. (M.B. Vana Parva, Chapter 254, Stanza 14).
     (iii) The Pàõóavas had sent invitation to Rukmã for the Bhàrata-battle. (M.B. Udyoga Parva, Chapter 11, Stanza 16).
     (iv) Bhãùmaka, the father of Rukmã, was known by the name 'Hiraõyaromà' also. Rukmã became famous throughout all the countries. He accepted Druma, a famous Kimpuruùa (Kinnara) as his teacher in archery. Druma presented him with a bow called Vijaya. This Vijaya was on a par with the Gàõóãva. Rukmã fought with ørã Kçùõa and was defeated. The place at which he was defeated by ørã Kçùõa is known as Bhojakaña.
     After having been defeated by ørã Kçùõa, a thought arose in the mind of Rukmã to keep amity and concord with ørã Kçùõa. Knowing this, the Pàõóavas invited Rukmã to their palace. He promised his help if ever Arjuna feared to do battle. At this Arjuna laughed and said that he was not in need of any help. After this Rukmã went to Duryodhana and promised to help him. But Duryodhana also rejected his help. (M.B. Udyoga Parva, Chapter 158).
     5) %<Death of Rukmã.>% Discontented with everybody, Rukmã lived in Bhojakaña, having no contact with any body. During this period the king of Kaliïga once approached Rukmã and advised him to challenge Balabhadraràma for a game of dice. The challenge was made knowing that Balabhadra was not a good player. Knowing that to reject a challenge was not honourable, Balabhadra went to play the game. Rukmã won the first round of game. Staking everything, the second round of the game began and Balabhadra won the game. But Rukmã and the king of Kaliïga did not accept the victory. All the kings who witnessed the game sided with Rukmã. Instantly an ethereal voice said "Balabhadraràma has won the game." The friends of Rukmã did not accept the ethereal voice. They began to create a tumult in the hall. Balabhadraràma who became furious at this ridicule took a pestle of iron and killed Rukmã with one blow. The rest of the kings fled from the place. (Bhàgavata, Skandha 10).

#<RUKMIöä># The chief queen of ørã Kçùõa.
     1) %<Birth.>% From the following Puràõic statements, it could be understood that Rukmiõã was the incarnation of goddess Lakùmã.
     (i) "ørã Devã (Lakùmã) by her portions, took birth in the earth as Rukmiõã in the family of Bhãùmaka". (M.B, âdi Parva, Chapter 67, Stanza 156).
     (ii) Formerly Lakùmã Devã took birth as the daughter of Bhçgu by his wife Khyàti. Next she took birth from the sea of Milk at the time of the churning of it by the combined efforts of the devas and the asuras, to take Amçta (ambrosia). When Viùõu took birth as âditya, Lakùmã took birth from lotus. When Viùõu incarnated as Para÷uràma Lakùmã Devã became the earth-goddess. In the incarnation of ørã Ràma she became Sãtà and in that of ørã Kçùõa she was Rukmiõã. (Viùõu Puràõa, Aü÷a 1, Chapter 9).
     It was in the kingdom of Vidarbha that Lakùmã Devã took birth as Rukmiõã during the incarnation of ørã Kçùõa. To Bhãùmaka, the King of Vidarbha, five sons beginning with Rukmã, were born. The sixth was a daughter who was named Rukmiõã. She grew up into a beautiful damsel. (Bhàgavata, Skandha 10).
     2) %<Marriage.>% Rukmiõã fell in love with ørã Kçùõa. Her parents agreed to her choice. But her brother Rukmã was an enemy of ørã Kçùõa. Rukmã desired to give his sister to øi÷upàla. The date of the marriage was fixed and the heart was burning within Rukmiõã. She sent a Brahmin as messenger to Kçùõa.
     The time of marriage drew near. The kings of Aïga, Kaliïga, Màlava, Kekaya, Vaïga, Magadha, Kosala, Sàlva, Cola, Pàõóya, Kerala and so on took their seats in the nuptial hall. ørã Kçùõa and Balabhadra came with their army. The army under the leadership of Balabhadra remained behind and ørã Kçùõa went alone to the nuptial hall. While preparations were being made to give Rukmiõã to øi÷upàla, ørã Kçùõa took her in his chariot and quickly left the place. All the other kings who ran after ørã Kçùõa to fight had to confront with the mighty army of Balabhadra, who defeated the kings and returned to Dvàrakà. (Bhàgavata, Skandha 10).
     3) %<Sons.>% It is mentioned in Bhàgavata, Skandha 10, that ten sons were born to ørã Kçùõa by Rukmiõã. They were Pradyumna, Càrudeùõa, Sudeùõa, Càrudeha, Sucàru, Càrugupta, Bhadracàru, Càrucandra, Càrubhadra and Càru. But a slight difference is observed in the description of the sons of Råkmiõã given in Mahàbhàrata, Anu÷àsana Parva, Chapter 14, Stanzas 33 and 34.
     4) %<Yoked to the chariot by Durvàsas.>% See under Durvàsas, Para 3.
     5) %<Consoled Arjuna.>% After the death of ørã Kçùõa, Arjuna visited Dvàrakà. Seeing the dilapidated city without rulers and the women without husbands, he cried aloud. Rukmiõã Devã ran to him and consoled him and seated him on a golden chair. (M.B. Mausala Parva, Chapter 5, Stanza 12).
     6) %<Death.>% After the death of ørã Kçùõa, Rukmiõã, with the other wives of ørã Kçùõa jumped into a burning pyre and died.
     "øaibyà, Rukmiõã, Gàndhàrã, Haimavatã and Jàmbavatã jumped into the fire." (M.B. Mausala Parva, Chapter 7, Stanza 73).
     7) %<The Palace of Rukmiõã.>% There is a statement in the Mahàbhàrata, Dàkùiõàtya Pàñha, Sabhà Parva, Chapter 28, about the palace of Rukmiõã. "Vi÷vakarmà built a palace for ørã Kçùõa at the instance of Indra. The highest dome of it is covered with gold. So this dome dazzled as the peak of Mahàmeru. It was this dome that was set apart for his beloved wife Rukmiõã by ørã Kçùõa".

#<RUMâ I># A noble woman obtained from the sea of Milk at the time of its churning by the devas and the asuras to get Amçta (Celestial honey of immortality). At the time of the churning, many beautiful and noble things were obtained from the sea of Milk. Jyeùñhà, Airàvata, Uccai÷÷ravas, Kalpa tree, Cintàmaõi, Kaustubha, Candra (Moon), Celestial maids, nymphs of heaven, Mahàlakùmã, Tàrà, Rumà and so on were some of them. (Kamba Ràmàyaõa, Yuddha Kàõóa).

#<RUMâ II># The wife of Sugrãva. She was the daughter of the famous monkey called Panasa. (Brahmàõóa Puràõa, 3:7:221). After driving Sugrãva away from Kiùkindhà, Bàli took Rumà by force. After the death of Bàli, Rumà returned to Sugrãva. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Chapter 20, 21; Padma Puràõa 4: 112:161).
     There was Rumà also, among the women who came to see ørã Ràma on his return to Kiùkindhà after visiting Vibhãùaõa. (Padma Puràõa, Sçùñi Khaõóa).

#<RUMAöVâN># Son of Supratãpa, a captain of the army of Udayana. (See under Udayana).

#<RUMAöVâN II># The eldest of the five sons born to Jamadagni by his wife Reõukà. The sons of Jamadagni were, Rumaõvàn, Suùeõa, Vasu, Vi÷vàvasu and Para÷uràma. It was Rumaõvàn that Jamadagni ordered to kill Reõukà who was late in fetching water from the river. But Rumaõvàn did not obey his father. The angry hermit cursed Rumaõvàn. According to the curse Rumaõvàn became dull-witted like birds and beasts. (M.B. Vana Parva, Chapter 116, Stanza 10).

#<RæPAKA># See under Pattu (Ten)

#<RæPAVâHIKA># A country in ancient India. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 50, Stanza 43.

#<RæPAVATä># A harlot who lived in Tretàyuga. It is mentioned in Padma Puràõa, Pàtàla Khaõóa, that Råpavatã and her lover Devadàsa attained salvation by adopting the life of a house-holder in the forest.

#<RæPAVIDYâ># The figure of Devã. The figure of Devã, shown as sitting with twelve hands, is called Råpavidyà. (Agni Puràõa, Chapter 50).

#<RæPIöA># A son born to the emperor Ajamãóha by his wife Ke÷inã. He had two brothers named Jahnu and Vraja. (M.B. âdi Parva, Chapter 94, Stanza 32).

#<RURU I># A hermit famous in the Puràõas.
     1) Genealogy. Descended from Viùõu in the following order: Brahmà-Bhçgu-Cyavana-Pramati-Ruru.
     2) %<Birth.>% The beautiful Pulomà was the wife of Bhçgu. Bhçgu got the son Cyavana by Pulomà. Cyavana married Sukanyà the daughter of øaryàti. A son named Pramati was born to them. The hermit Pramati married the beautiful damsel Pratàpã. Ruru is their son. He grew up to be a famous hermit. (Devã Bhàgavata, Skandha 2).
     3) %<Marriage.>% Ruru happened to see the exceedingly beautiful Pramadvarà the daughter of Vi÷vàvasu by Menakà. The moment he saw her he fell in love with her. The father of Pramadvarà came to know of this and he decided to give her in marriage to Ruru. Preparations for the marriage were being made. One day during that time Pramadvarà who had been running here and there joyfully, was bitten by a snake and she fell down dead. Ruru instantly reached the spot.
     Ruru who was greatly sad and disappointed, got down to the Ganges and bathed. Then rinsing his mouth he took some water in his hand and said "By the favour of God I have acquired by my devotion and worship of gods, devotion and service to my teacher, by my scripture-study, my worship with Gàyatrã, my prayer, and meditation, my penance, my offerings to the holy fire, and my oblations, let her come to life. If she does not come to life, I will die in this Ganges water." Making this prayer, making the gods witnesses he poured the water down.
     Immediately a messenger from heaven appeared in the sky and said that she would come to life again provided Ruru was prepared to give half of his life to her. Ruru agreed to it. Thus Pramadvarà came to life again and Ruru married her. (Devã Bhàgavata, Skandha 2).
     4) %<Hatred towards Serpents.>% A relentless hatred grew up in the heart of Ruru against serpents, because a serpent had killed his wife. He wandered about destroying every serpent he come across. Finally when he confronted ôuõóubha he was given exhortations and good advices regarding righteousness by ôuõóubhla. (M.B. âdi Parva Chapter 9, Stanza 19). Moreover it is mentioned in Mahàbhàrata, âdi Parva, Chapter 12, that Ruru had taken a lively interest in the sacrifice of Janamejaya meant for the extermination of serpents.

#<RURU II># A mighty and valiant Asura. After procuring a boon from Brahmà, Ruru became arrogant and attacked the realm of gods. The Devas who were defeated by Ruru ran to the Blue mountain and prostrated before the goddess øakti, who had been doing penance there. This goddess øakti had been born from the matted hair of øiva.
     Ruru followed the Devas and reached the Blue mountain. When Devã saw Ruru and his mighty army a loud laugh burst out from her. From that laugh thousands of devilish figures came into existence. They completely annihilated the army of Ruru. After this Devã killed Ruru with the nail of her toe. (Padma Puràõa, Sçùñi Khaõóa).

#<RURUKA># A King of the Ikùvàku dynasty. This King was a scholar in economics and administration. (Harivaü÷a, 1; 13; 29).

#<RUúâBHâNU># Wife of Hiraõyàkùa, an asura. (Bhàgavata, Skandha 7).

#<RUúADRATHA># A King of the Aïga family. He was the son of Titikùu and the father of Paila, a member of the line of Vyàsa's disciples. (Agni Puràõa, Chapter 277).

#<RUúADRU># A King in ancient India. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 13, that this King stays in the palace of Yama.

#<RUøAMâ># A Priest who had studied the Vedas well. A story occurs in the 'Pa¤caviü÷abràhmaõa', about this priest. Once Indra and Ru÷amà bet on going round the world. Both got ready and started. But Ru÷amà walked round Kurukùetra and returned, while Indra travelled the whole of the way round the world and kept the conditions. The question arose as to who won the bet. The devas gave the decision, "Kurukùetra is the dais of Brahmà, and so Kurukùetra contains the entire world. Therefore both Indra and Ru÷amà were declared to have won the bet."

#<RUúAðGU># An ancient hermit. Once the great hermit ârùñiùeõa came to the hermitage of Ruùaïgu and did severe penance. Vi÷vàmitra obtained Bràhmaõatva (Brahminhood) by doing penance in this place. Towards the end of his life Ruùaïgu and his sons came to Pçthådakatãrtha and sang laudatory songs about Pçthådakatãrtha. Ruùaïgu said that those who did penance and died in this holy bath would not have to undergo miseries after death. (M.B. øalya Parva, Chapter 39, Stanza 24).

#<RUúARDDHIKA># A wicked King of the Sauràùñra dynasty. Mention is made about this King in Mahàbhàrata, Udyoga Parva, Chapter 74, Stanza 14.

#<RUYYAKA (RUCIKA)># A Sanskrit playwright who lived in the 12th century. He has another name 'Rucika' also. The book of criticism called "Alaïkàrasarvasva" is written by him. He was the teacher of Maïkha, the author of ørãkaõñhacarita'. Some are of opinion that Ruyyaka had written only the Såtras in the book 'Alaïkàrasarvasva' and that the gloss or commentary was given by Maïkha. Some of the other works of Rucika are Sahçdayalãlà, Alaïkàrànusaraõã etc.

#<øA># The letter øa means to lie down and also øaükara. 'øam' means comfort or happiness. (Agni Puràõa, Chapter 348).

#<úA># úa means noble, sublime. (Agni Puràõa, Chapter 348).

#<SA># The sound 'Sa' means indirect; 'Sà, Lakùmã (Goddess of wealth and prosperity) and 'sam' means hair. (Agni Puràõa, Chapter 348).

#<øABALA># A nàga born to Ka÷yapaprajàpati of his wife Kadrå. (âdi Parva, Chapter 85, Verse 7).

#<øABALâKúA># A divine maharùi. He once visited Bhãùma. (Anu÷àsana Parva, Chapter 26, Verse 7).

#<øABALâøVA I># The thousand sons born to Dakùa of his wife Vãraõã, are known as øabalà÷vas. To procreate man-kind Dakùa first created five hundred sons by his wife Asiknã and named them Harya÷vas. Dakùa had to create the øabalà÷vas as the Harya÷vas were misled by Nàrada. But, Nàrada approached and told the øabalà÷vas also that it was not correct on their part to procreate children before they had studied the interior, exterior, bottom and top of the earth. Believing Nàrada's advice the øabalà÷vas also set out to measure the extent of the earth and they have not yet returned. Because of this Brahmà cursed that Nàrada, instead of living at one place, should always be on the move. (Viùõu Puràõa, Part 1, Chapter 15).

#<øABALâøVA II># A King born in the dynasty of King Kuru. His father, Avikùit or A÷vavàn was the grandson of King Kuru. Avikùit had, besides øabalà÷va, seven sons calied Parãkùit, âdiràja Viràja, øàlmali, Uccai÷÷ravas, Bhaügakàra and Jitàri. (âdi Parva, Chapter 94, Verse 52).

@<[Page 659a]>@

#<øABARA># A mleccha--low caste. The Mahàbhàrata has the following about øabaras.
     (i) øabaras were born from the dung and urine of Nandinã, the cow of Vasiùñha. (âdi Parva, Chapter 174, Verse 16).
     (ii) When Sàtyaki annihilated the Kauravas the dead bodies of thousands of øabaras were heaped on the battle-field. (Droõa Parva, Chapter 119, Verse 46).
     (iii) In early days the øabaras lived in the kingdom of Màndhàtà, their profession being murder and looting. (øànti Parva, Chapter 65, Verse 13).
     (iv) øiva had once taken the form of forest-dwellers and øabaras. (Anu÷àsana Parva. Chapter 65, Verse 17).
     (v) Many Kùatriyas lived for many years hidden in caves for fear of Para÷uràma, and as they had no association with kùatriyas during the period, they became øabaras. (A÷vamedhika Parva, Chapter 29, Verse 15).

#<øABARä># A woman of the tribe of forest-dwellers. ørã Ràma, during his life in the forest, gave her salvation.
     1) %<Former life.>% øabarã, in her former life, was the only daughter Màlinã of the Gandharva King, Citrakavaca. An erudite scholar, Vãtihotra, married her. As he was ever immersed in contemplation of Brahman his wife Màlinã, (later øabarã) kept one hunter, Kalmàùa, as her paramour, and her husband cursed her thus: "As you have become a lover of the hunter, you turn out to be a hunter-woman."
     2) %<At the Suburbs of Mataïga's hermitage.>% Màlinã in tears sought redemption from the curse from her husband, and he told her that she would get absolution from her infamy and the curse from ørã Ràma. Immediately she was transformed into a hunter-woman and she came to the suburbs of Mataïgà÷rama. She took a special liking for the place, the reason being that the flowers in the à÷rama possessed a special fragrance. Once while the disciples were carrying a load of flowers for the muni (Mataïga) a few drops of sweat from their bodies fell on the ground, and the muni blessed that the trees and creepers, which grew up from the sweat and their flowers would never fade. This is described as follows in Canto 73, Araõyakàõóa of Vàlmãki Ràmàyaõa.
     "Oh! Ràma! nobody plucks and wears those flowers. They neither fade nor fall down. While the disciples of Mataïga were carrying a load of flowers for him, they sweated on account of exhaustion and some drops of sweat fell on earth which developed themselves into flowers due to the prowess of the guru's tapas. Even today may be seen there øabarã, who has taken to sannyàsa and who tends the flowers. She will attain heaven only after seeing you."
     øabarã lived for long there serving Mataïga's disciples, performing tapas and learning knowledge about Brahman. At the time of the munis giving up their physical bodies they blessed øabarã that without further delay she would meet Ràma and get redemption from the curse. They also blessed that she would possess divine eyes to see hidden things and also the past and the future. After that she was spending her days awaiting the arrival of Ràma.
     It was the period of the life in the forest of Ràma and Lakùmaõa. After visiting various à÷ramas Ràma at last came to Mataïgà÷rama. Hearing about Ràma's visit øabarã had gathered a lot of fruits. Now, Ràma and Lakùmaõa came and øabarã received them most respectfully. After herself biting each fruit to test its taste she gave the fruits for them to eat. The left-overs of øabarã appeared as nectar to Ràma. Then øabarã told Ràma thus: "When you go a short distance southwards there is the beautiful stream called Pampà. You cross Pampà and advance a little further and you will reach mount èùyamåka. On the top of that mountain lives Sugrãva, son of Sun, and if you enter into alliance with him you will succeed in finding out and getting back Sãtà after annihilating the enemies. Oh! Lord! my salutations."
     After speaking thus, øabarã the great anchorite and chaste woman closed her eyes. Immediately she was transformed into Màlinã, the Gandharva damsel, and all at once a handsome Gandharva prince appeared there in a divine plane. It was Vãtihotra, the husband of Màlinã. After saluting ørã Ràma he took away his wife in a chariot to the Gandharva city. (Kamba Ràmàyaõa, Araõyakàõóa).

#<øABARIMALA># (øABARI MOUNTAIN). A sacred place in South India in the eastern region of Kerala on a mountain called øabarimala. It is not quite certain whether the name of this mountain is in any way related to øabarã, to whom ørã Ràma had given salvation. At any rate a very ancient temple with øàstà as the presiding deity therein is found at øabarimala today. It is proof positive of the great sanctity attached to the ancient temple that every year lakhs of devotees from all parts of India visit it braving dense forests, mountains and wild beasts on their way. Historical evidence about the origin of the temple or its philosophical importance is sparse, but there is a legend, more illuminating than facts of history, about øàstà (Ayyappan) the deity installed in the temple. The legend is as follows--
     In olden days the royal family of the Pàõóyas divided itself into two branches, one of them settling down at Velliyår and the other at Madura. When the king of Madura one day went ahunting in the forest he met a handsome and very powerful and courageous Malayàli youth. The king immediately took a liking for him and appointed him as an officer in his army. The youth gradually rose up in military service to become the Commander-in-Chief. The other officers, who were jealous due to the rise of the youth--Ayyappan--began conspiring to drive him out. The queen became a weapon in the hands of the conspirators, and at their instance she pretended herself to be very ill and lay in a fainting fit. All the physicians acknowledged defeat in curing her. Then a physician, an agent of the conspirators, came forward and assured the king that he would cure the queen of her illness within one and a half hours if a leopard's milk was made available. The king told Ayyappan about it.
     Ayyappan went into the forest and returned to the palace with many she-leopards. He rode a tiger leading the leopards. People in the royal court were frightened by the sight of the leopards. The King realised that Ayyappan was not an ordinary person. Being questioned about him by the King, Ayyappan replied that God was his father and the whole world his home. As he did not like to live any further with tale-bearers and conspirators he returned to Kerala. Ayyappan's departure made the King sad and very restless in mind. After giving all his immovable property on rent the King followed Ayyappan to Kerala taking all his ornaments, jars and other utensils, and came at last to Pantalam. This region of Kerala was then in the control of a petty Chieftain called Kaippuzha Tampàn. The King of Madura purchased some land from the Tampàn, put up a palace there and lived therein with the members of his family.
     Ayyappasvàmã on his way back to Kerala met Para÷uràma, who told the former that he had already, for the protection of Kerala, installed on mountains and the sea-coast idols of his (Ayyappasvàmã) and that he would install another idol of Ayyappan at øabarimala where they had now met each other. From that day onwards Ayyappasvàmã took his abode there.
     One of those days the Pàõóyan king living at Pantalam had a dream, and in that dream Ayyappasvàmã appeared and told him that he (Ayyappan) was living at øabarimala and the King might meet the Svàmã if he went there. The next day morning the King with his retinue started for øabarimala. At øabarimala the King got the forest cleared and made a search of the ground where he found an idol installed by Para÷uràma. The King built a temple there and installed the idol of Ayyappasvàmã therein. He also got necessary purificatory ceremonies conducted in the temple by the famous tantrã (high-priest) Tàzhamaõ. A routine programme for the conduct of affairs in the temple was fixed. As it was difficult for men to live in the forest infested by wild beasts and conduct påjà etc. daily, it was fixed that påjàs need be conducted only for five days in every month and that Makarasaükrànti should be the annual festival day. From the first of Makaraü (January) for five days it was to be utsava with the deity led in procession. On the fifth of Makaram every year a 'Kalabham' and on the seventh day a 'guruti' also were ordained.
     On the annual festival day the temple priest, the senior pilgrim, màràrs and other employees go to øabarimala carrying with them rice etc. for food and calling aloud 'Svàmiye øaraõam Ayyappa' (Oh! lord Ayyappa! you are our refuge), devotees climb the mountain today also repeating this slogan. (See under øàstà).

#<øâBHâKâ># (øALâKâ). See under Dhana¤jaya V.

#<SABHâNARA># A King of the Bharata Dynasty. He was son of Anudruhyu, and the father of Kàlanara. (Bhàgavata, Skandha 9).

#<SABHâPARVA># An important section in the Mahàbhàrata. The main theme mentioned in this section is the building of the palace of the Pàõóavas. (Sabhà = palace).

#<SABHâPATI># A prince who took the side of the Kauravas and fought against the Pàõóavas. Mention is made in Mahàbhàrata, Karõa Parva, Chapter 89, øtanza 64, that this prince was killed by Arjuna.

#<øACä># Daughter of Pulomà and wife of Indra. The following information about øacã is gathered from the Mahàbhàrata.
     (1) It was from an aspect of øacã that Pà¤càlã, daughter of King Drupada was born. (âdi Parva, Chapter 67, Verse 157).
     (2) øacã is seated on the best throne in the assembly of Devas in the court of Indra. (Sabhà Parva, Chapter 7, Verse 4).
     (3) She worships Brahmà also in his court. (Sabhà Parva, Chapter 11, Verse 42).
     (4) It was øacãdevã, queen of Indra, who took ørã Kçùõa and Satyabhàmà, during their visit to Devaloka to the Devamàtà. (mother of Devas). (Sabhà Parva, Dàkùiõàtyapàñha, Chapter 38).
     (5) When Indra, afflicted by Brahmahatyà, hid himself away from Devaloka øacãdevã was kept under the protection of Bçhaspati. (Udyoga Parva, Chapter 11, Verse 20).
     (6) While he was made Indra, Nahuùa wanted to take øacã for wife and she tried hard not to fall into his clutches. (See under Nahuùa).
     (7) øacã was present at the birth of Subrahmaõya. (øalya Parva, Chapter 45, Verse 13).

#<SADâCâRA># (Good conduct).
     1) %<General information.>% Each country has good customary practices of its own. A man with good habits or behaviour is considered as having conquered the two worlds. The sound 'Sat' denotes 'Sàdhus.' Sàdhus are those who are without any bad conduct or behaviour. The habits and practices of the Sàdhus are called Sadàcàra. The Saptarùis, (the seven hermits), the Prajàpatis (Lords of all creatures) and Manus (the fathers of men), were persons who were careful to keep up the good practices. Once the hermit Aurva advised Sagara, what the good usages of the people of Bhàrata ought to be. The laws of good conduct according to hermit Aurva are given below:
     2) %<The passing of excrement and urine.>% Every one should wake up in the Bràhmamuhårta (Two hours before dawn). After having risen, he should go to the southwest corner of the village or house at a distance of an arrow-shot for stooling and passing urine; should not pour the water used for washing the face and the legs, in the courtyard; should not pass urine in one's own shadow, or in the shade of a tree, or facing cow, the Sun, fire, wind, teacher and Brahmin. Ploughed fields, fields where grains are ready for harvest, cattleshed, crowd, path, lakes or rivers and their banks, are places, forbidden for stooling or passing urine. When there is no danger, a wise man should pass urine, facing the north in the day and facing south at night. When passing excrement the ground should be covered with grass and his head should be covered with cloth. Should not sit long or talk much when stooling.
     3) %<The conduct of ablution after answering the calls of nature and rinsing the mouth after meals.>% Soil such as taken from white ant-hill, ground thrown up by moles or rats, soil at the bottom of water, remainder of soil used by another, soil taken from the wall, soil gathered by worms and flies, ploughed soil etc. should not be used for ablution. By using soil, do the cleansing of the urethra once, the anus thrice, the left hand ten times, and both the hands together, seven times. After this use pure water (in which there is no mud or foam and which has no foul smell) and rinse the mouth. Take soil again and wash the legs with it. Rinse the mouth thrice and wipe the face twice. Then holding water in the hand, touch the apertures in the head such as eye, etc. the crest of the head, both upper arms, navel and heart. With this rinsing take bath. After bath, with the help of a mirror, tie the hair, anoint the eyes with collyrium, and wear flower garlands etc. carefully. Bathing should be done in river, rivulet, lake, jungle-stream, mountain or holy bath (tãrtha), or draw water from the well and bathe there or carry well-water home and bathe there. After the bath put on clean dress. Then take some water in the hand, offer it as oblation to gods, sages, and the manes with care. Throw water thrice for the blessing of the gods and hermits and to Prajàpati once, as ordained. In the same way, to the manes and the great ancestors also give oblation of water thrice.
     After so much is done do the customary sacrificial offerings, prayer etc. to Devã. Then invite guests to the house and welcome them. (Viùõu Puràõa, Aü÷a 3, Chapter 11).

#<SADâJIT># A king of the dynasty of Bharata. He was the son of Kuntã and the father of Màhiùmàn. (Bhàgavata, Skandha 9).

#<SADâKâNTâ># A river in India, Puràõically very famous. Mention is made of this river in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 25.

#<SADâNäRâ># A river in India very famous in the Puràõas. Mention is made of this river in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 204. Some scholars are of opinion that this river is the same as the Karatoyà of Modern India.

#<úAôARBHAKA(S)># Six sons of Marãci. Subjected to a curse they had to live many lives and ultimately they resumed their old forms as children of Devakã. (For details see under Kaüsa, Para 2).

#<SADAøVA># A king of ancient India. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 12, that this king remains in the palace of Yama, glorifying him.

#<SADASYORMI># A king. He is a worshipper of Yama. (M.B. Sabhà Parva, Chapter 8, Stanza 11).

#<úAôGUöA I># The six qualities or attributes of Bhagavàn (God). Ai÷varyam (prosperity), Vãryam (prowess), Vairàgyam (non-attachment or renunciation), Vij¤ànam (super-knowledge), ørã (welfare and prosperity) and Ya÷as (fame, reputation) are the six attributes of Bhagavàn.

#<úAôGUöA II># Six kingly or political policies. Sandhi, Vigraha, Yàna, âsana, Dvaidha and â÷raya are the six policies of state-craft. (Manusmrti, Chapter 8, Verse 160)
     1) %<Sandhi.>% To enter into peace and concord with the enemy is Sandhi. One may make peace for one's own benefit with the enemy, who is powerful and is fighting. There are sixteen kinds of sandhi called Kapàlasandhi, etc. No kind of peace or treaty should be made with twenty kinds of kings, i.e. infants; old men; one suffering from chronic disease; cast out by one's own people; coward; one whose supporters are cowards; miser; one whose people are misers; who is very much addicted to women and such other material things; one, who has not a mind of one's own and is ruled by more than one adviser; he, who does not respect Devas and brahmins; one hated or forsaken by God; blasphemer; one subject to scarcity and sorrow; one not with satisfactory army; local person; one with many enemies; one whose days are numbered and one devoid of truth and righteousness. One shall only fight and not enter into peace with the above types of people.
     2. %<Vigraha.>% Fighting, i.e. war is vigraha. War is the result of mutual evil-doings. The king, who desires prosperity who is troubled by others and in whose favour time and circumstances are, should go in for war. The main causes of war are the following: the desire to capture kingdom, woman, position etc. haughtiness and imperiousness, obstruction to duties and rights, the interest of friends and allies, destruction to one's allies, both parties getting interested in one and the same thing etc. Enmity is engendered chiefly due to the following causes:-rivalry of co-wives, disputes about property and women, verbal controversies and wrongs committed. The following kinds of wars should not be fought:-Wars the benefit of which is meagre or futile; war which would cause harm in the present as also in future; with the enemy whose strength is not correctly known; incited by others, for others, on account of women, which would continue for long; with brahmins, where time and fate are not in favour; with him, who has powerful allies, though of temporary advantage but which will not be so in future; though of advantage in future but useless at present.
     The king should always do what will be of advantage at present as also in future. If one's own army is strong and enthusiastic and when the army of the adversary is not so, one may go in for war. Also, when all circumstances are in one's favour and against the antagonist one may fight.
     3) %<Yàna.>% Yàna means marching for war. One may start for war after declaring it, after making peace, after making alliances; and incidentally also.
     4) %<âsana.>% To remain quiet or doing nothing which is also of four kinds as yàna.
     5) %<Dvaidha.>% To get in between the contending parties to support with words only and to remain without joining either side is dvaidha. He who takes up the stand should, on meeting both the parties, serve the stronger side. But if he finds that both the parties are making peace, and not in need of his aid, he should approach their enemy, who is more powerful than they, or he should fight by himself.
     6) %<â÷raya.>% When one is attacked by a stronger enemy and if one finds no means to retaliate, one should depend upon another person, who is noble, truthful and powerful. To put on a supplicant's look, to understand the moods of that person whose help is sought and to be humble to him--these are the characteristics and traits of the dependent. (Agni Puràõa, Chapter 240.

#<SâDHU># An incarnation of øiva. The Brahmàõóa Puràõa contains the following story about it.
     When the Himàlaya and Mainàka mountains once began a very intense tapas, the Devas and èùis fearing great ruin to the world in case the mountains got salvation, sought øiva's protection and prayed for a solution for the problem. So øiva, in the guise of a brahmin named Sàdhu, went to the mountains, spoke to them condemning øiva and thus made them retract from their devotion to øiva.

#<SâDHYâ># Mother of the Sàdhyas. (See under Sàdhyas).

#<SâDHYA (S)>#
     1. %<General.>% A Gaõadevatà. These Devatàs often used to play an important role in Puràõic movements and incidents. The Sàdhyas were born from the seed Viràñ Puruùa. (âdi Parva, Chapter 1, Verse 35). But according to Viùõu Puràõa (Part 1, Chapter 35) the Sàdhyas were the grand-children of Dakùa-prajàpati. Of the sixty daughters of the Prajàpati by his wife Asiknã, ten were married by Dharmadeva; The Vi÷vadevas were the sons of Dharmadeva by his wife Vi÷và and the Sàdhyas were his sons by Sàdhyà.
     2. %<Other information.>%
     (i) The Sàdhyas fought with Garuóa, who went to Devaloka for Amçta and got defeated. (âdi Parva, Chapter 32, Verse 16).
     (ii) The Sàdhyas feared Vi÷vàmitra. (Anu÷àsana Parva, Chapter 71, Verse 39).
     (iii) Sàdhyagaõas participated in the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 70).
     (iv) Sàdhyas took their place in planes above the palace of Drupada to witness Draupadã's wedding. (âdi Parva Chapter 186, Verse 6).
     (v) They were present at the Devayaj¤a conducted at Naimiùa forest. (âdi Parva, Chapter 195, Verse 3).
     (vi) They were present with various Kinds of arrows at the battle between ørã Kçùõa and Arjuna on the occasion of the burning of the Khàõóava forest. (âdi Parva, Chapter 226 Verse 38).
     (vii) They live in Indra's court. (Sabhà Parva, Chapter 7, Verse 22).
     (viii) They go to the court of Brahmà also and worship him. (Sabhà Parva, Chapter 11, Verse 44).
     (ix) In the battle between Subrahmaõya and Tàrakàsura they fought on the side of the former. (Vana Parva, Chapter 231, Verse 71).
     (x) Once they made a prayer to Dattàtreya muni. (Udyoga Parva, Chapter 36, Verse 3).
     (xi) On the occasion of the battle between Karõa and Arjuna at Kurukùetra the Sàdhyas wished success for the flatter. (øalya Parva, Chapter 44, Verse 29).
     (xii) They served as store-keepers at the yaj¤a performed by king Marutta. (øànti Parva, Chapter 29, Verse 22).
     (xiii) They remain on Mount Mu¤javàn worshipping øiva. (â÷vamedhika Parva, Chapter 8, Verse 1).

#<SâDYASKA># A yaj¤a ordained for Ràjarùis. It could be performed in one day. (Vana Parva, Chapter 204, Verse 16).

#<SAGARA># A king of the solar dynasty, Sagara ruled Ayodhyà.
     1) %<Genealogy.>% Descended from Brahmà thus: Brahmà-Ka÷yapa-Vivasvàn-Vaivasvata Manu-Ikùvàku-Vikukùi-Sa÷àda-Pura¤jaya-Kàkutstha-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Arya÷va-Vasumanas-Sudhanvà-Traiyàruõa-Satyavrata (Tri÷aïku)-Hari÷candra-Rohità÷va-Harita-Cu¤cu-Sudeva-Bharuka-Bàhuka-Sagara.
     2) %<Birth.>% Bàhuka, father of Sagara, was known as Subàhu also. Sagara was Bàhuka's son by his wife, Yàdavã. (Brahmàõóa Puràõa, Chapter 16). Though Sagara was a prince he was born at the à÷rama of Aurva, and there was a reason for it.
     Subàhu and Yàdavã did not have a child for long. But, as a result of many yaj¤as conducted for the gift of a child, Yàdavã conceived. While she was in the seventh month of her pregnancy her co-wife administered poison to her with the result that she did not further advance in pregnancy and deliver in due time. Thus she continued as a pregnant woman for seven years. (Brahmàõóa Puràõa, Chapter 16). The King became an old man. During this period Tàlajaïgha, king of Hehaya, attacked Ayodhyà with his army, and Subàhu, despite his old age, fought back. But the fighting grew fiercer. Subàhu found that he would not be able to defeat Tàlajaïgha and so he escaped into the forest with his wife Yàdavã. They took shelter in the à÷rama of sage Aurva. Subàhu expired there due to old age and Yàdavã got ready to follow him in his pyre. The Muni prevented her from doing so by pointing out to her that the child in her womb was a very fortunate one and would become emperor of the seven islands when he grew up to manhood. Yàdavã delivered shortly. As the poison (gara) given to her by the co-wife had immobilised her pregnancy for so long Aurva named her child Sagara. (Brahmàõóa Puràõa, Chapters 16 and 17).
     3) %<To Ayodhyà.>% Sage Aurva conducted the Upanayana ceremony of the boy and taught him the Vedas ete. Once Yàdavã wept to hear the boy address the muni 'father', and when the son asked her the reason for it she told him that the muni was not his father, who was really greater than the muni. She also told him their previous history, and Sagara decided to return to Ayodhyà somehow.
     The people of Ayodhyà lived scattered here and there in fear of Tàlajaïgha, and disgusted with such an existence, they came together and took refuge with Vasiùñha, who told them that king Subàhu had expired in Aurvà÷rama, but that his son Sagara was there in the à÷rama. He further advised them to bring Sagara back and reconquer Ayodhyà. Yàdavã wept at the sight of the people from Ayodhyà and they insisted upon Sagara's return to the state as their king. They waited in the à÷rama for five days for Sagara. Then Sagara and his mother, with the blessings of the Sage, returned to Ayodhyà along with the people. Sagara fought Tàlajaïgha, reconquered Ayodhyà and crowned himself as king. (Brahmàõóa Puràõa, Chapters 20 to 23).
     4) %<Family life.>% Sagara had two wives called Sumati alias Vaidarbhã and Ke÷inã alias øaibyà. Sumati was the daughter of Garuóa.
     As he had no issues for long, Sagara, with his wives, went to Himàlayas and began doing tapas at Bhçguprasravaõa mountain. After hundred years Bhçgu appeared and blessed Sagara that one of his wives would give birth to 60,000 sons and the other to one, who would add to the glory of the dynasty. Sumati chose 60,000 sons and Ke÷inã the one son.
     The king and the queens returned to Ayodhyà and in due course Sumati delivered the son called Asama¤jasa who was to bring prosperity to the dynasty. Sumati gave birth to a lump of flesh, which developed into 60,000 children. They were put in pots of ghee and they grew up to become young persons. (Vàlmãki Ràmàyaõa, Bàlakànóa, Canto 33).
     Some Puràõas contain stories somewhat different from the above about the birth of the 60,000 children. e.g. in the 9th Skandha of Devã Bhàgavata, the story is related as follows; "Ke÷inã delivered the son Asama¤jasa and Sumati did not deliver at all. So she did tapas for øiva for children and because of his blessing she conceived. Sumati delivered only hundred years after continuing to be pregnant, and even that was only a piece of flesh, and she began weeping addressing øiva, who appeared before her and cut the mass of flesh into 60,000 parts. Each piece of flesh transformed itself into a very powerful and effulgent man.
     5) %<Loss of children.>% Kapila turned into ashes the 60,000 sons of Sagara. Bhagãratha revived them. (For details see under Bhagãratha).
     6) %<Triumphal tour.>% Sagara ruled the kingdom well and while living happily thus with his sons, he set out on a triumphal tour. After conquering the northern regions he moved towards the south, his object being Màhiùmatã, Kingdom of the Hehayas. He destroyed the Hehayas completely in battle. (Brahmàõóa Puràõa, Chapters 89 and 90).
     7) %<Evening of life.>% Sagara ruled the kingdom for 300 years. (Brahmàõóa Puràõa, Chapter 91). His son, Asama¤jasa was a tormentor of his subjects. In the evening of his life, Sagara transmitted the throne to his grandson Aü÷umàn (son of Asama¤jasa). The rest of his life he spent in Aurvà÷rama with his wife engaged in meditation.
     8) %<Other information.>%
     (i) Sagara worships Yama in his court, (Sabhà Parva, Chapter 8, Verse 19).
     (ii) Sagara ousted Asama¤jasa from the palace, because he led an immoral life. (Vana Parva, Chapter 107, Verse 89).
     (iii) Sagara went to heaven after handing over the throne to Aü÷umàn. (Vana Parva, Chapter 107, Verse 64).
     (iv) Sagara had gone, in the plane of Indra to Viràñanagara to witness the fight between Arjuna and Kçpa. (Viràña Parva, Chapter 56, Verse 10).
     (v) ørã Kçùõa once described the yaj¤a and dàna of Sagara. (øànti Parva, Chapter 29 Verse 130).
     (vi) Sagara never ate flesh in his life. Anuֈsana Parva, Chapter 115, Verse 66).
     (vii) He is considered to be one of the kings to be remembered both at dawn and dusk. (Anuֈsana Parva, Chapter 165, Verse 49).

#<SâGARA># Ocean. Samudra (ocean) got the name Sàgara as it was formed later at the place where the 60,000 sons of King Sagara dug the earth in the course of their quest for the missing yàj¤ic horse. (See under Sagara).

#<SâGARAKA># A Kùatriya king who lived at the place called Sàgara. He participated in Yudhiùñhira's Ràjasåya. (Sabhà Parva, Chapter 52, Verse 18).

#<SâGARODAKA># Holy water of the sea. He who bathes in it will go to heaven in an aerial chariot. (Anu÷àsana Parva, Chapter 25, Verse 9).

#<SâGNI (S)># Pitçs, who are sons of Brahmà. Agniùvàttas, Barhiùadas, Anagnis and Sàgnis are the Pitçs born from Brahmà. (Agni Puràõa, Chapter 20).

#<SAHA I># One of the hundred sons of Dhçtaràùñra. He was killed in the great war by Bhãmasena. (Karõa Parva, Chapter 51, Verse 8).

#<SAHA II># A very powerful Agni. (Vana Parva, Chapter 222).

#<SAHâ># A Celestial woman. She also was with the apsarà women who were present at Indraloka to receive Arjuna. (Mahàbhàrata, Vana Parva, Chapter 43, Verse 30).

#<SAHABHOJA># A bird in the line of the offsprings of Garuóa. (Udyoga Parva, Chapter 101, Verse 12).

#<SAHADEVA I># The fifth among the Pàõóavas. Facts about Sahadeva are related under the headings, Dharmaputra, Bhãma, Arjuna, Nakula and Pàõóavas. Only those facts, which have not been so related are given hereunder.)
     1) %<A brief biographical sketch.>% Sahadeva was the son of Pàõóu by his wife Màdrã. Two sons, Nakula and Sahadeva were born to Màdrã by the A÷vinãdevas. Along with Yudhiùñhira, Bhãma and Arjuna, sons of Kuntã, Nakula and Sahadeva spent their childhood in the company of Sages at øata÷çïga mountain. Pàõóu died and Màdrã followed him in the funeral pyre. After that the Pàõóavas lived at Hastinàpura under the care of Kuntã. When the 'lac-palace' was burnt down, they took themselves to the forest and ruled the kingdom with Indraprastha as capital. The Pàõóavas, who were defeated in the game of dice went again into the forest. Their going into the forest has been described as follows by Vidura.
     Yudhiùñhira, covering his face with cloth and Bhãma stretching out his powerful hands moved into the forest. Arjuna followed them throwing up sand particles. Sahadeva went rubbing his face with earth, Nakula, the most handsome of men, followed them, his body smeared with dust. Pà¤càlã, her face concealed in hair and weeping went behind the king. Sage Dhaumya with Ku÷a grass in his hands, accompanied them chanting Vedic hymns. (Sabhà Parva, Chapter 80).
     Dhçtaràùñra asked Vidura why the Pàõóavas assumed these different poses and attitudes and Vidura answered him thus: Yudhiùñhira covered his face to show that he would not retaliate in anger though he had lost the kingdom due to cheating. Bhãma stretched out his hands to show that he was unrivalled in manual power. Arjuna threw out sand to say that he would shoot his arrows into the enemy camp like particles of sand. Sahadeva rubbed earth on his face as he did not want anybody to distinguish his face. Nakula, the most handsome of men, smeared his face with dust so that, on the way, women should not desire him.
     When the Pàõóavas returned after twelve years' stay in exile in the forest and one year's stay incognito Duryodhana refused to allot them even a single house, and war for eighteen days between the Kauravas and the Pàõóavas was fought in the field of Kurukùetra. The Kauravas were wiped out. Yudhiùñhira became king and performed the Rajasåyayaj¤a after which the Pàõóavas went out on the great journey and gave up their lives.
     2) %<Other information about Sahadeva.>%
     (1) He was dedicated to the service of elders. (âdi Parva, Chapter 1, Verse 114).
     (2) He was exceptionally handsome. (âdi Parva, Chapter 67, Verse 111).
     (3) In the fight that followed Arjuna's endeavour to capture king Drupada to be presented as Gurudakùiõà (tuition fee to Droõa, who trained the Pàõóavas in the use of arms) Nakula and Sahadeva protected the wheels of Arjuna's chariot. (âdi Parva, Chapter 137, Verse 27).
     (4) A son called ørutasena (ørutakarman) was born to him of Pà¤càlã. (âdi Parva, Chapter 220, Verse 80).
     (5) He had also married the daughter of King Dyutimàn of Madra called Vijayà and the couple had a son called Suhotra. (âdi Parva, Chapter 95, Verse 80).
     (6) He defeated Viràña, the Matsya king in battle. (Sabhà Parva, Chapter 31, Verse 2).
     (7) He conquered the southern kingdoms on the orders of Yudhiùñhira. (Sabhà Parva, Chapter 30).
     (8) He defeated Dantavaktra in battle. (Sabhà Parva, Chapter 31, Verse 59).
     (9) He defeated Nãla, king of Màhiùmatã, in a fierce battle and collected taxes from him. (Sabhà Parva, Chapter 31, Verse 59).
     (10) He deputed Ghañotkaca to collect taxes from Vibhãùaõa, king of Laïkà. Vibhãùaõa sent Ghañotkaca back with a lot of gold and gems. Vibhãùaõa also deputed 88,000 Ràkùasas to carry the gold etc. (Sabhà Parva, Southern text, Chapter 31).
     (11) He was Yudhiùñhira's minister during the Ràjasåya yaj¤a. (Sabhà Parva, Chapter 33, Verse 40).
     (12) After the yaj¤a was over, he conducted Droõa and A÷vatthàmà back to their palaces. (Sabhà Parva, Chapter 45, Verse 48).
     (13) He took the vow that he would kill øakuni. (Sabhà Parva, Chapter 77, Verse 9).
     (14) In the battle that followed the abduction of Draupadã by Jayadratha, the chariot of Yudhiùñhira went out of action and he, therefore, rode in the chariot of Sahadeva. (Vana Parva, Chapter 271, Verse 15).
     (15) During his life-incognito he thought of assuming the name Tantripàla. (Viràña Parva, Chapter 3, Verse 9).
     (16) He went to king Viràña disguised as Vai÷ya called Ariùñanemi and got himself appointed as head of the king's dairy. (Viràña Parva, Chapter 10, Verse 5).
     (17) He, in the guise of a dairy-man, used to give milk, butter-milk etc. to the Pàõóavas. (Viràña Parva, Chapter 13, Verse 9).
     (18) Sa¤jaya emphasized the fact that Sahadeva was a heroic warrior to Dhçtaràùñra. (Udyoga Parva, Chapter 50, Verse 31).
     (19) When Yudhiùñhira, during the great war, divested himself of his armour and started towards the Kaurava army, Sahadeva questioned the action. (Bhãùma Parva, Chapter 43, Verse 19).
     (20) On the first day of the battle he fought a duel with Durmukha. (Bhãùma Parva, Chapter 45, Verse 25).
     (21) He defeated Vikarõa, øalya and others in the battle. (Bhãùma Parva, Chapter 71, Verse 83).
     (22) He annihilated the cavalry of the Kauravas. (Bhãùma Parva, Chapter 89, Verse 32).
     (23) He ran away from the battle-field. (Bhãùma Parva, Chapter 105, Verse 16).
     (24) He fought a duel with Kçpàcàrya. (Bhãùma Parva, Chapter 110, Verse 12).
     (25) He fought with øakuni. (Droõa Parva, Chapter 14, Verse 22).
     (26) He fought again with Durmukha. (Droõa Parva, Chapter 106, Verse 13).
     (27) He killed Nirmitra, the Trigarta prince. (Droõa Parva, Chapter 107, Verse 25).
     (28) In the fight with Karõa he got defeated. (Droõa Parva, Chapter 167, Verse 15).
     (29) He defeated Du÷÷àsana in battle. (Droõa Parva, Chapter 188, Verse 2).
     (30) When Sàtyaki was about to kill Dhçùñadyumna, he pacified the former by a tactful speech. (Droõa Parva, Chapter 198, Verse 53).
     (31) He defeated Pauõóraràja. (Karõa Parva, Chapter 22, Verse 14).
     (32) He defeated Du÷÷àsana again. (Karõa Parva, Chapter 23).
     (33) He got wounded in the fighting with Duryodhana. (Karõa Parva, Chapter 56, Verse 7).
     (34) He defeated Ulåka. (Karõa Parva, Chapter 61, Verse 43).
     (35) He killed øalya's son. (øalya Parva, Chapter 11, Verse 43).
     (36) He killed Ulåka, son of øakuni. (øalya Parva, Chapter 28, Verse 32).
     (37) He killed øakuni. (øalya Parva, Chapter 28, Verse 46).
     (38) After the war, Yudhiùñhira allotted Durmukha's palace to Sahadeva. (øànti Parva, Chapter 44, Verse 12).
     (39) In the matter of dharmàrthakàmas (righteousness, material wealth and enjoyment of love life) he attached more importance to artha (material resources). (øànti Parva, Chapter 167, Verse 22).
     (40) During the Ràjasåya the duty of managing domesstic affairs was entrusted to him by Vyàsa and Yudhiùñhira. (A÷vamedha Parva, Chapter 72, Verse 20).
     (41) After the great war he visited and saluted Kuntã, who lived in the forest then. (â÷ramavàsika Parva, Chapter 24, Verse 8).
     (42) In the great journey (Mahàprasthàna) he walked in front of Pà¤càlã and behind Nakula. (Mahàprasthànika Parva, Chapter 1, Verse 31).
     (43) Synonyms used in Mahàbhàrata for Sahadeva: â÷vineya, A÷vinãsuta, Bharata÷àrdåla, Bharatasattama, Kauravya, Kurunandana, Màdrãputra. Màdreya, Nakulànuja, Pàõóava, Pàõóunandana, Tantripàla, Yama, Yamaputra.

#<SAHADEVA II># A maharùi, who lived in the court of Indra. (Sabhà Parva, Chapter 7, Verse 16).

#<SAHADEVA III># A King in ancient India. He lived in the court of Yama worshipping the latter. (Sabhà Parva, Chapter 3, Verse 17).

#<SAHADEVA IV># A son of Jaràsandha about whom the following facts are collected from the Mahàbhàrata.
     (1) Asti and Pràpti, two wives, of Kaüsa were the sisters of this Sahadeva. (Sabhà Parva, Chapter 14, Verse 31).
     (2) He was present at the wedding of Draupadã. (âdi Parva, Chapter 185, Verse 8).
     (3) After the death of Jaràsandha he took refuge with ørã Kçùõa, who crowned him King of Mathuràpurã. (M.B. Southern text, Sabhà Parva, Chapter 24).
     (4) In the great war he came to the help of Yudhiùñhira with one akùauhiõã (division of army). (Udyoga Parva, Chapter 19, Verse 8).
     (5) He was one of the seven Mahàrathins of the Pàõóava army. (Udyoga Parva, Chapter 187, Verse 11).
     (6) He was killed in the great war by Droõa. (Droõa Parva, Chapter 225, Verse 45).

#<SAHADEVA V># A Ràkùasa, son of Dhåmràkùa and father of Kç÷à÷va. (Bhàgavata, Skandha 9).

@<[Page 665a]>@

#<SAHADEVA VI># A King of the Solar dynasty, son of Dharmandhana (or Dharmanandana) and father of Jayatsena. (Bhàgavata, Skandha 9).

#<SAHADEVA VII># A King of the Solar dynasty, son of Sudàsa and father of Somaka. (Bhàgavata, Skandha 9).

#<SAHAJA># A Cedi King. (Udyoga Parva, Chapter 74, Verse 16).

#<SAHAJANYâ># An apsarà woman. The following information about her occurs in the Mahàbhàrata.
     (1) She is one of the six noble celestial girls, the other five being Urva÷ã, Pårvacitti, Menakà, Ghçtàcã and Vi÷vàcã. (âdi Parva, Chapter 74, Verse 69).
     (2) She was present at the Birthday Celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 64).
     (3) She is an actress in Kubera's court. (Sabhà Parva, Chapter 10, Verse 11).
     (4) Sahajanyà was among the celestial women who danced when Arjuna came to Devaloka. (Vana Parva, Chapter 43, Verse 30).

#<SAHAJIT># A King of the Bharata dynasty. He was one of the sons of Mahàbhoja. (Bhàgavata, Skandha 9).

#<SAHASRABâHU># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 59).

#<SAHASRACITYA># Grandfather of King øatayåpa. Sahasracitya was King of Kekaya. A very righteous person, he abdicated the throne in favour of his elder brother's son and performed tapas in the forest. He gave up his body for a brahmin and attained heaven. (Anu÷àsana Parva, Chapter 127, Verse 20; â÷ramavàsika Parva, Chapter 20, Verse 6).

#<SAHASRAJIT># A King of the Bharata dynasty, Sahasrajit was a son of Mahàbhoja. (Bhàgavata, Skandha 9). He gave up his life for brahmins and attained heaven. (øànti Parva, Chapter 234, Verse 31).

#<SAHASRAJYOTI># One of the three sons of King Samràñ. He had a million sons. (âdi Parva, Chapter 1, Verse 46).

#<SâHASRAKA># A holy place of pilgrimage. This place is situated in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Verse 158, that those who bathe in this place will get the merits of giving thousand cows as gifts.

#<SAHASRAMUKHARâVAöA>#
     1) %<General.>% A Daitya King, who ruled Trilokapurã, a country thousands of miles away from India. Trilokapurã was an island at the centre of the seas. He was a terror to the whole world and possessed a thousand heads and two thousand hands.
     2) %<Secured boon.>% This Ràvaõa once went to Satyaloka and performed the most intense tapas for many years. Yet, Brahmà did not appear and then he began cutting his heads one after the other and offering them in the fire. Nine hundred and ninetynine of his heads were cut thus. When he was about to cut the last head also, Brahmà, fearing the end of the world, appeared and granted him the following three boons.
     (i) You will not die at the hands of anyone, but a woman.
     (ii) Brahmàstra, which would annihilate, will be at your disposal.
     (iii) You will also possess an aerial chariot for travels as you please. Sahasramukha, who returned to his country with the boons became emperor of all Daityas and then conquered heaven, Pàtàla, Kailàsa, Vaikuõñha and the eight regions of the world.
     He then defeated Pàtàlaràvaõa and wedded his only daughter Indumukhã. He got as a present a weapon called Kañhorakuñhàra. He propagated in the world the customs and practices of heaven with the result that all the customs of the Devas were derogated. Good people felt harassed. In the rise of unrighteousness righteousness became helpless.
     3) %<Curse.>% Once on his way to his father-in-law's house Sahasramukharàvaõa raped a Vidyàdhara woman, Ca¤calàkùã, who was performing tapas of Lakùmãdevã and Ca¤calàkùã cursed him that Lakùmãdevã would kill him.
     4) %<Son.>% Vajrabàhu was Sahasramukha's son. He secured from øiva Pà÷upatàstra and an armour impenetrable by anyone. Vajrabàhu captured Indra and Subrahmaõya killed the former.
     5) %<Death.>% Sahasramukha had an army-chief named Bàõa and both of them together did incalculable harm to the three worlds. ørã Ràma was King of Ayodhyà at the time, and Devas and sages complained to him about Sahasramukha and as soon as the complainants left Ayodhyà, Sugrãva and Vibhãùaõa came there. They told Ràma about the abduction by Sahasramukha's second son, Candragupta of Sugrãva's daughter and Vibhãùaõa's daughter-in-law. At once ørã Ràma, along with Lakùmaõa, Sugrãva, Vibhãùaõa, Hanåmàn and a great army of monkeys reached Sahasramukha's capital city. ørã Ràma sent word to him through Hanåmàn that Sugrãva's daughter and Vibhãùaõa's daughter-in-law should be returned, Indra should be released and that pardon should be begged for, for his errors. Angered at this message Sahasramukha deputed Bàõa to fight ørã Ràma. Bàõa was killed in battle. (See under Bàõa IV). Then ensued a fierce battle between Ràma and Sahasramukha, the latter aided by Candragupta. Aïgada was about to be overpowered by Candragupta, and then the following celestial voice was heard: "Candragupta will not die as long as his wife Padmàvatã is reciting Brahmamantra imparted by Brahmà." Then Vibhãùaõa sent Hanåmàn to the women's quarters and as a result of the latter using a 'Kåñatantrayantra' great confusion and quarrels broke out among the women-folk, and utilising the opportunity Aïgada killed Candragupta.
     Sahasramukha fought ørã Ràma single-handed. All tactics of Ràma proved to be of no use. Then he remembered Brahmà's boon to Sahasramukha and Ca¤calàkùã's curse upon him. Immediately ørã Ràma brought down Sãtà from Ayodhyà and the latter shot the øaktika arrow at the throat of Sahasramukha and he was killed. (Kamba Ràmàyaõa, Uttarakàõóa),

#<SAHASRANâMA (N)># (Sahasra=thousand; nàma= name).
     Hymns containing the thousand names of Viùõu, øiva and Devã are generally known as Sahasranàma. The recitation of these names is considered to be annihilative of all sins. Sahasranàma of Viùõu is more popular.

#<SAHASRâNäKA># A King of the lunar dynasty. (For details see under Udayana).

@<[Page 666a]>@

#<SAHASRAPâDA># (SAHASRAPâT).
     1) %<General.>% A maharùi, who was transformed into a serpent by the curse of Khagama, another maharùi. But a talk with King Ruru restored him to his former self. (For details see under Ruru, para 4).
     2) %<Other information.>% Ruru desired to get some information about serpent yaj¤a from Sahasrapàt, who answered the former that he would hear the story of âstãka from brahmins and then disappeared. (âdi Parva, Chapter 12, Verse 3).

#<SAHASRAVâK># (SADAþSUVâK). One of the hundred sons of Dhçtaràùñra. (âdi Parva, Chapter 67, Verse 100).

#<SAHIúöU># One of the three sons of Pulaha Prajàpati by his wife Kùamà, the other two being Kardama and Urvarãyàn. (Viùõu Puràõa, Part 1, Chapter 10).

#<SAHOôHA># A child conceived by a girl while she is unmarried but delivered after she is married. (See under Putra)

#<SAHYA># A mountain on the plain of Lavaõasamudra (salt sea). Monkeys, in the course of their search for Sãtà crossed this mountain, which is one of the saptakulaparvatas (seven great mountains) in India. Nahuùa once picnicked on this mountain along with apsarà women. (Udyoga Parva, Chapters 11 and 12; Vana Parva, Chapter 282; Bhãùma Parva, Chapter 9).

#<øAIBYA I># An ancient King of India. He was the father of Sç¤jaya and a close friend of Sage Nàrada and Sage Parvata. (M.B. Droõa Parva, Chapter 55, Verse 7).

#<øAIBYA II># King of the øibi land. Mahàbhàrata gives the following pieces of information about him:--
     (i) Govàsa, King of øibi land was the father-in-law of Yudhiùñhira. (M.B. âdi Parva, Chapter 95, Verse 76).
     (ii) øaibya adorned Yudhiùñhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 25).
     (iii) øaibya and the King of Kà÷ã had come to Upaplavya city with an "Akùauhiõã" (division of the army) to attend the marriage of Abhimanyu. (M.B. Viràña Parva, Chapter 72, Verse 16).
     (iv) Duryodhana admitted that øaibya was the greatest archer in the army of the Pàõóavas. (M.B. Bhãùma Parva, Chapter 20, Verse 5).
     (v) During the Bhàrata Yuddha, øaibya and the King of Kà÷ã were standing to protect Dhçùñadyumna's "Krau¤cavyåha". (M.B. Bhãùma Parva, Chapter 50, Verse 56).
     (vi) This øaibya was the grandson of U÷ãnara. (M.B. Droõa Parva, Chapter 10, Verse 64).

#<øAIBYA III># Name of a horse tied to ørã Kçùõa's chariot. (M.B. Vana Parva, Chapters 20, 22, and 283).

#<øAIBYA IV># A Kùatriya hero born in the Vçùõi family. In Mahàbhàrata, Sabhà Parva, Chapter 4, Verse 34, we read that he learnt Dhanurveda (science of archery) from Arjuna and shone in Yudhiùñhira's assembly.

#<øAIBYA V># A Kùatriya King who was defeated by ørã Kçùõa. There is a reference to this øaibya in Mahàbhàrata, Dàkùiõàtya Pàñha, Sabhà Parva, Chapter 38

#<øAIBYA VI># A warrior who fought against the Pàõóavas on the side of Kauravas. He fought from the "Sarvatobhadravyåha" formed by Bhãùma. (M.B. Bhãùma Parva, Chapter 99, Verse 2).

#<øAIBYA VII># King of Sauvãra land. When Jaràsandha invaded Gomanta city, øaibya was put in charge of the defence of the western gate of that city. (Bhàgavata, 10th Skandha). His daughter Ratnà married Akråra. (Matsya Puràõa, Chapter 45, Verse 28).

#<øAIBYâ I># One of the wives of King Sagara. Sagara had two wives named Sumati and Ke÷inã. In Devã Bhàgavata, 9th Skandha we see that Sumati had another name, "Vaidarbhã" and Ke÷inã had another name, "øaibyà". Prince Asama¤jasa was the son of øaibyà.

#<øAIBYâ II># Queen of Dyumatsena, the King of Sàlva. This øaibyà was the mother of Satyavàn. (See under Satyavàn).

#<øAIBYâ III># One of the wives of ørã Kçùõa. When her husband ørã Kçùõa renounced his body, this øaibyà jumped into the fire and was burnt to death. (M.B. Mausala Parva, Chapter 7, Verse 73).

#<øAIKHâVATYA># An ancient sage. Ambà who was forsaken by the King of Sàlva went and mourned over her misfortune in øaikhàvatya's à÷rama. This sage consoled her. (M.B. Udyoga Parva, Chapter 175, Verse 38).

#<øAILâBHA># A Sanàtana Vi÷vadeva. (M.B. Anu÷àsana Parva, Chapter 91, Verse 32).

#<øAILAKAMPä># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 63).

#<øAILâLAYA># A King of ancient time. He was the grandfather of Bhagadatta. After performing tapas in the tapovana at Kurukùetra he attained Indraloka. (M.B. â÷ramavàsika Parva, Chapter 20, Verse 10).

#<øAILODâ># A river flowing between the two mountains, Meru and Mandara. Arjuna conquered and subdued the low class people who inhabited the valley of this river. A low-class people known as "Khasas" used to live on the banks of this river under the shade of the dense growth of bamboo trees. These low class people had brought presents of gold for Yudhiùñhira's Ràjasåya. (M.B. Sabhà Parva, Chapter 52. Verse 2).

#<øAILæúA># A Gandharva. A class of Gandharvas is also known as "øailåsas". Some references found in the Puràõas concerning øailåùas are given below:--
     (i) ørã Ràma sent Bharata and completely destroyed the class of Gandharvas called øailåùas who were causing trouble on the shore of the eastern ocean. (Kamba Ràmàyaõa, Uttara Kàõóa).
     (ii) During the reign of ørã Ràma, as ordered by him, Bharata killed with his shower of arrows, the wicked Gandharva named øailåùa and his three crores of sons who lived on the banks of the river Sindhu. (Agni Puràõa, Chapter 11).
     (iii) Ràvaõa's brother, Vibhãùaõa had married Saramà the daughter of a øailåùa Gandharva. (Uttara Ràmàyaõa).
     (iv) The Gandharva named øailåùa serves Kubera and remains in Kubera's assembly. (M.B. Sabhà Parva, Chapter 10, Verse 26).

#<SAIýHIKEYA(S)># The Asuras (Demons) who were the sons of Siühikà. Two sons named Hiraõyàkùa and Hiraõyaka÷ipu and a daughter named Siühikà were born to Prajàpati Ka÷yapa by his wife Diti. Siühikà was given in marriage to Vipracitti. The sons of this couple were known by the name Saiühikeyas. Ràhu was the first of the Saiühikeyas. (Agni Puràõa. Chapter 19). For further details see under Ràhu.

#<SAINDHAVA I># A disciple of the hermit øaunaka. (See under Guruparamparà).

@<[Page 667a]>@

#<SAINDHAVA II># Mention is made in Mahàbhàrata, Vana Parva, Chapter 51, Verse 25, that the inhabitants of the kingdom of Sindhu were called Saindhavas.

#<SAINDHAVâRAöYA># An ancient holy place of pilgrimage in Bhàrata. This holy place is mentioned in Mahàbhàrata, Vana Parva, Chapter 89, Verse 15).

#<SAINDHAVAYâNA># One of Vi÷vàmitra's sons, who were expounders of Vedas. (M.B. Anu÷àsana Parva, Chapter 4, Verse 51).

#<SAINYANIRYâöA PARVA># A sub-section of Udyoga Parva in Mahàbhàrata. This subsection comprises Chapters 151 to 159 of Udyoga Parva.

#<SAIRANDHRä># The pseudonym assumed by Pà¤càlã, when the Pàõóavas lived incognito in the palace of King Viràña. (See under Pà¤càlã).

#<øAIRäúAKA># A region in India, celebrated in the Puràõas. Nakula, in the course of his triumphal march in the western regions, conquered this land also. (M.B. Sabhà Parva, Chapter 32, Verse 6).

#<øAIøAVA># A land famous in the Puràõas. The Kùatriya Kings of this country brought presents for Yudhiùñhira's Ràjasåya. (M.B. Sabhà Parva, Chapter 52, Verse 18).

#<øAIøIRâYAöA># A Mahaçùi. The famous Kàlayavana was his son, born to him by his wife Gopàlã. øai÷iràyaõa was the priest of King Trigarta. Once the king ordered the sage to have sexual union with his wife Vçkàdevã to test his virility. (Harivaü÷a, 1; 35; 12).

#<øAIøIREYA># An àcàrya who was the disciple of øàkalya. "øai÷irãya Saühità", a work produced by him is considered to be an authoritative treatise on the øàkalya branch of knowledge.

#<øAIøIRINDHRA># A country in ancient India. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 57.

#<øAIVACâPA># øiva's bow. It was made by Vi÷vakarmà. He made a Vaiùõavacàpa and a øaivacàpa for the purpose of a battle which was fought once between Viùõu and øiva. (See the 7th sub para, 7th para under the word Viùõu).
     Long ago when øiva set out to break up Dakùayàga, he was armed with this bow. After defeating the enemy and breaking up the yàga, øiva cooled down and presented the bow to his devotee, the king of Videha. The king took the bow to his palace, kept it in his armoury and used to offer due worship to it. His descendants also continued to worship it. (Kamba Ràmàyaõa, Bàla Kàõóa).

#<øâIVâLA># A town in India. There is a reference to it in Mahàbhàrata, Bhãùma Parva, Chapter 52, Verse 18.

#<øAKA># A particular sect of people or caste. The following information about the øakas is gathered from the Mahàbhàrata.
     (i) øakas were born from the breast of Nandinã, Vasiùñha's cow. (âdi Parva, Chapter 147, Verse 36).
     (ii) Bhãmasena, during his triumphal tour of the eastern regions subjugated the øakas. (Sabhà Parva. Chapter 32, Verse 14).
     (iii) Nakula conquered them. (Sabhà Parva, Chapter 32, Verse 14).
     (iv) King of the øakas participated in Yudhiùñhira's Ràjasåya. (Sabhà Parva, Chapter 51, Verse 32).
     (v) The Pàõóavas invited them to take part in the great war. (Udyoga Parva, Chapter 4, Verse 15).
     (vi) They did along with Sudakùiõa, king of Kàmboja, service in Duryodhana's army. (Udyoga Parva, Chapter 19, Verse 21).
     (vii) ørã Kçùõa once conquered them. (Droõa Parva, Chapter 119, Verse 45).
     (viii) Karõa once defeated them and conquered their country. (Karõa Parva, Chapter 8, Verse 18).
     (ix) øakas who were originally Kùatriyas were demoted as øådras as they incurred the displeasure and anger of brahmins. (Anu÷àsana Parva, Chapter 33, Verse 21).
     (x) As the øakas and the Yavanas had helped the Haihaya kings Para÷uràma, Sagara and Bharata defeated them in war and drove them off from the country. (Bhàgavata, Navama Skandha).

#<øâKA># A tree in the øàka island. The island got the name from this tree. (Bhãùma Parva, Chapter 11, Verse 23).

#<øâKADVäPA># One of the Saptadvãpas (seven islands). Sa¤jaya once gave Dhçtaràùñra a description of this island. (Bhãùma Parva, Chapter 11). Jambådvãpa, Plakùadvãpa, øàlmalidvãpa, Ku÷advãpa, Krau¤cadvãpa, øàkadvãpa and Puùkaradvãpa are the Saptadvãpas. (Devã Bhàgavata, 8th Skandha).

#<øâKALA># A city made famous in the Puràõas. Once it was the capital of the Madra kingdom. (Sabhà Parva Chapter 32, Verse 14), Modern scholars opine that the modern Siyalkot was the old øàkala.

#<øâKALADVäPA># An ancient kingdom referred to in the Puràõas. Prativindhya, king of this kingdom was defeated by Arjuna. (Sabhà Parva, Chapter 32, Verse 14).

#<øâKALYA># A maharùi in the lineage of gurus (preceptors). (See under Guruparamparà). He systematised the Vedasaühitàs. It was Bàdaràyaõakçùõa, who became later famous as Vedavyàsa, who first arranged in systematic order the Vedasaühitàs. Prominent scholars hold the view that Vyàsa lived between 13001500 B.C. The saühità text now popular systematised by øàkalya is called øàkalya ÷àkhà (øàkalya branch). øàkalya is reported to have saved Ka÷yapa maharùi once. When king Parãkùit was cursed that he would die by Takùaka's poison Ka÷yapa started for his court to save the king from the calamity. But, Takùaka met him on the way and sent him back laden with presents of gems, ornaments etc. People derided Ka÷yapa, who on account of covetousness, retreated from the duty of saving the king's life and non-cooperated with him in every way. In this contingency Ka÷yapa sought the help of øàkalya, who advised the former to bathe in the sacred tãrthas in the rivers Godàvarã and Sarasvatã. Ka÷yapa did so and regained his old reputation.

#<øâKAMBHARä># A sacred place dear to Devã. He, who fasts for three nights here, will derive the same benefits as of eating lettuce (÷àka) for twelve years. (Vana Parva, Chapter 84, Verse 13).

#<øAKAòA># An asura. (See under Kçùõa, Para 9, Sub Para 2).

#<øAKAòâLA># An intelligent minister. (For details see under Vararuci).

#<øâKAòâYANA># A famous grammarian. He lived before Yàska and Pàõini. He is considered to be the author of the well-known text on grammar called 'Uõàdisåtrapàñha'. He is referred to as the foremost among the grammarians in the aùñàdhyàyã of Pàõini. (Pàõinisåtra, 1, 4, 86 and 87).

@<[Page 668a]>@

#<øâKAVAKTRA># A warrior of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 45, Verse 78).

#<øâKAYANYA># A maharùi. (For details see under Bçhadratha).

#<øâKHA># According to one view øàkha was the younger brother of Subrahmaõya while there are others who maintain that he was Subrahmaõya's son. In verse 37, Chapter 44 of øalya Parva it is stated that øàkha was the son of the Vasu Anala and the younger brother of Subrahmaõya and that he had two brothers called Vai÷àkha and Naigameya. It is stated in Chapter 15, part 1 of Viùõu Puràõa as follows:- "âpa, Dhruva, Soma, Dharma, Anila, Agni, Pratyåùa and Prabhàsa are the aùñavasus. Vaitaõóa, ørama, øànta, and Dhvani were sons of âpa. Kàla, who annihilates the entire world is the son of Dhruva and Varccas is Soma's son. Varccas gives people the vital glow. Draviõa, Hutahavyavaha, øi÷vara, Pràõa and Varuõa were the sons of Dharma by Manoharà. Anila's wife was øivà, and two sons, Manojava and Avij¤atagati were born to the couple. Kumàra, son of Agni was born in øarastamba and he had three brothers called øàkha, Vi÷àkha and Naigameya."
     The following story about the birth of øàkha is from Taraïga 6, Làvàõakalambaka of Kathàsaritsàgara: Defeated in battle by Tàrakàsura, Indra decided to have no more fight with him and retired to Mount Mahàmeru. Devas and maharùis sought asylum with Subrahmaõya, who gave them protection. Indra came to know of it and fought with Subrahmaõya feeling that the latter had captured his kingdom. Two sons, øàkha and Vi÷àkha were born from the face of Subrahmaõya wounded by the Vajràyudha of Indra.

#<øAKRA># A synonym of Indra. (See under Indra)

#<øAKRADEVA># A prince of Kaliïga, who fought on the Kaurava side in the great war and got killed by Bhãma. (Bhãùma Parva, Chapter 54, Verse 24).

#<øAKRAKUMâRIKâ># A sacred place from very olden days. Those who bathe there will attain heaven. (Vana Parva, Chapter 82, Verse 81).

#<øAKRAVâPä># A nàga, which lived in a forest near Girivraja. The forest was near the à÷rama of Gautama. (Sabhà Parva, Chapter 21, Verse 9).

#<øAKRâVARTTA># A holy place. He who worships Devatàs and the souls of his ancestors here will attain the holy world. (Vana Parva, Chapter 84, Verse 29).

#<SAKèDGRAHA># A rural area in ancient India. (Bhãùma Parva, Chapter 9, Verse 66).

#<øAKTA># Son of Manasvã, the great-grandson of emperor Påru. Sauvãrã was his mother. He had two brothers called Saühanana and Vàgmã, both of them great in warfare. (âdi Parva, Chapter 94, Verse 7).

#<øAKTI I>#
     (1) %<General.>% Son of Vasiùñha by Arundhatã. He was the first-born among the hundred sons of Vasiùñha. Kalmàùapàda, the Ràkùasa captured and ate øakti and his pregnant wife Adç÷yantã spent her days in great grief with Vasiùñha. Parà÷aramuni, father of Vyàsa, was Adç÷yantã's son. (For details see under (Adç÷yantã).
     2) %<Other information>%
     (i) It was øiva, who incarnated himself as the son of Vasiùñha.
     (ii) Gopàyana, Bharadvàja, âpastamba and Arõodara belong to the line of disciples of øakti. (Vàmana Puràõa, Chapter 6).

#<øAKTI II># The weapon of Subrahmaõya is called øakti, and it was made by Vi÷vakarman. Vi÷vakarman once grilled Sårya (sun) on his machine and reduced his glow. The glow thus released by Vi÷vakarman fell on the earth and Vi÷vakarman made with that glow the cakra (disc) of Viùõu, the tri÷åla (trident) of Siva the Puùpaka, aerial chariot of Kubera and the øakti of Subrahmaõya. (Viùõu Puràõa, Part 3, Chapter 2).

#<øAKTI III># The sound 'ø' means welfare or prosperity and 'kti' prowess. Therefore øakti means she, who is the embodiment of prosperity and prowess or she, who grants prosperity and prowess. The definition of 'Bhagavatã' is, she who combines in herself knowledge affluence, wealth, reputation, power and the female organ. Therefore the word 'øakti' may be taken to mean Bhagavatã and Pàrvatã, and what are termed as Bhagavatã, øakti, Devã, Ambikà, Pàrvatã etc. are the manifestations of øakti, øiva's spouse. This øakti exists fractionally in all Devas. When, once upon a time the devàsura war broke out the øaktis of Devas like Brahmà emerged to help Caõóikà. The vehicle, ornaments, weapon etc. of each Deva, his Devã also possessed. The øaktis (Devãs) of the Devas appeared in the following manner. Brahmàõã, wife of Brahmà, rode on the swan wearing beads around her neck and holding the water-vessel in her hands. She was followed by Vaiùõavã Viùõu's øakti on Garuóa wearing yellow clothes and with the conch, disc, lotus etc. in her hands. øàïkarã øiva's øakti rode on the ox with the crescent moon and serpents as ornaments and holding in her hands the øåla. 'Kaumàrã', Subrahmaõya's øakti rode on Airàvata with ÷åla in hands. The øakti called 'Vàràhã in the form of a great boar rode carrying a corpse, Nàrasiühã' øakti took the form of narasiüha (half man and half lion). Yàmyà, Yama's ÷akti, rode on buffalo holding in her hands a long stick. øaktis called Kauberã and Vàruõã took their respective forms and in this manner all the øaktis came to the help of Devã. This sight pleased not only the Devas, but the mother of the universe also. Along with them incarnated on earth øaükara, who gives '÷aü' (happiness) to the world and blessed Caõóikà on the battle-field (Devã Bhàgavata, 5th and 9th Skandhas).

#<øAKTIBHADRA># A dramatist in Sanskrit, who lived in the seventh century A.D. He belonged to Chengannur in the Kerala State. He was a disciple of øaïkaràcàrya. The Dramatic composition 'â÷caryacåóàmaõi' is his work.
     øaktibhadra, after writing his drama, once read it out to øaïkaràcàrya. As the àcàrya was observing silence that day, he made no comments about the drama. Disappointed at this silence of his Guru, the dramatist burnt his work to ashes in fire. When his observance of silence was over, the Guru asked his disciple for the drama. When told about the burning of the drama the àcàrya repeated from memory the whole drama. The above legend is widely prevalent in Kerala.

#<øAKUNA(OMENS)>#
     1) %<General.>% In ancient times people in all countries used to consider øakunas to be harbingers of good or evil things. Today also many people believe in omens. In India øakuna had developed as a science even in olden days. A general description about omens, good and bad, according to the Indian concept, is given below.
     Mixed medicines, black grains, cotton, grass, dried cowdung, charcoal, molasses, one whose head is shaven clean or whose body is smeared with oil or who is naked; flesheater; iron, dirt, skin, hair of the head, insane person, eunuch, prison, guard; women, who are either carrying or are widows; oil cake, paddy husk, ashes, skull, bone, broken vessel etc. are evil omens. Broken, fierce or murmuring instrumental music also is a bad omen.
     It is a good omen to hear the voice of beckoning (come) in front of the traveller, but it is not good if the voice is heard from behind. It is good if the voice of farewell (go) is heard from behind, but is bad to be heard in the front. Disapproving or prohibitive words like "Where are you going, stop, don't go", "what is to be done by going there?" etc. will cause death. It is a bad omen to see carnivorous birds perched on the top of flag-staff etc. For vehicles to bump, weapons to break and head to get wounded by dashing against doors etc. as also for umbrella or clothes to fall down are ill omens. Praising or worshipping Viùõu will do away with the inauspicious results of ill omens. But, if evil omens are seen continuously the traveller should return home.
     White flowers are good omens. Full pots are the best of omens. Flesh, fish, sound from afar, old man, solitary man, cow, goat, ox, horse, elephant, devas, burning fire, Dårvà grass, fresh cow-dung, prostitute, gold, silver, gems, Orris root, mustard, medicinal herbs rooted out of soil, Bengal gram, weapon, sword, stool, royal symbols, dead body being carried without lamentation, fruits, ghee, curdled milk, milk, akùata, mirror, honey, conch, sugarcane, auspicious words, music by devotees, loud thunder and lightning are auspicious omens.
     2) %<Two kinds of omens.>% Omens are divided into two varieties, dãpta (glowing) and ÷ànta (quiescent, mild). Glowing omens bring about auspicious results and the other inauspicious results. There are six ways or elements, which make omens dãptam, i.e. velà (time), dik (region), de÷a (place), Karaõa (action), ruta (cry) and jàti (kind). The power or effect of dãpta increases in ascending order.
     To see creatures, which move about during day time as moving about during night and vice-versa is velàdãpta. In the case of stars, lagnas (the dominant zodiac) and planets, those which are virulent are considered to be dãptas. With regard to stars and lagnas, those which the Sun enters into are dhåmita, those wherein the Sun is already present are jvalita and those from which the sun has left are Aü ariõã. These three are dãptas and the rest ÷àntas. (This is called velàdãpta). When dik (region) is dãpta it is called digdãpta. To see forest animals in village and village-animals in forest is digdãpta. To see good brahmins at inauspicious places is de÷adãpta. To see some one doing work not ordained to his caste is karaõadãpta. To hear different horrible voices is rutadãpta. To see purely flesheating animals is jàtidãpta. If all the characteristics of dãpta do not synchronise but differ from one another it is called ÷ànta and if the characteristics of dãpta and ÷ànta are mixed up it is called mi÷ra.
     3) %<Birds, animals etc.>% If the càùa bird (wild crow) makes sound when the king gets out of the palace, he will meet with dishonour. If the sound is heard on the left side, there will be quarrel, but food will be served. If the bird is sighted on the right side at the start of the journey, it is a good omen. If the peacock makes different sounds, threats from thieves will result. If a deer is seen in front of the king going out on a journey, death will happen to him. To see the monkey-bear, rat, tiger, lion, cat and donkey coming in the opposite direction also will bring about death. Donkey braying in awkward notes is also inauspicious. To see kapi¤jala bird on the left side is an excellent omen; on the right side also it is not bad. But, behind the person, it is a bad omen. Tittiri bird also on the rear is not good.
     It is always a good omen if the deer, boar and spotted deer cross the path from the left to the right side; the opposite of it is bad omen. It is a favourable omen if the ox, horse, jackal, tiger, lion, cat and donkey pass from the right to the left side. It is auspicious to see the females of the jackal etc. on the right side and the males on the left. To hear the serpent, hare, boar and wild lizard named is good, but to see them is not so. Contrary to this is the effect to see the monkey, ox etc. The result of the important and powerful omens witnessed at the start of the journey will be experienced the very same day. The omen of the intoxicated, those craving for food, children, people quarrelling and those who stand away from the limits of the road is effectless. To hear the jackal howl once, twice, thrice or four times is a good omen, but to hear it five or six times is bad, The seventh time is good.
     If heard for more than the seventh time it will have no effect. Dãpta omen facing the Sun will horripilate men, cause fear in the case of vehicles and is to be greatly feared. If sàraïga (lotus, deer, elephant, peacock, cuckoo, lion, horse etc.) is met as the first thing in an auspicious place its good effect will last for one year, and if these are met at the inauspicious place, the result will be bad. Everybody should see sàraïga at some auspicious place every dawn.
     If the crow is found crowing in fear on the left side of camps put up for the army of the King, the head of the army will have to face great threats. If the crow, perches on and pecks on the shadow, vehicle, slippers, umbrella, clothes etc. the owner of those things will die. If they are respected by the crow, honour will accrue to their owner. If the crow flies about the entrance of the house it means that he, who had left the house will return. If the crows bring and scatter red coloured and baked things in the courtyard, the owner of the house will meet with imprisonment. If the crow carries to a house something yellow in colour, gold or silver, the owner of the house will get such things. Whatever thing the crow carries away from the house, such things therein will be destroyed. If the crow vomits raw flesh in the rear of the house, the owner of it will come into possession of wealth; if soil is deposited thus, land will be acquired. If gem is deposited, extensive lands will come to the owner of the house. If the crow flies in the same direction as the one chosen by the traveller, prosperity and success will result to him and if it flies in the opposite direction not only will the traveller not achieve his object but, he will also meet with danger. If the crows come crowing against one starting on a journey, it will be hindered. To see the crow on the left side is a good omen. If it is seen on the right side, the journey will not end in success. It is very good if the crow flies in the same direction as the traveller on his left side, if on the right side the result will be of medium nature. If it flies in the opposite direction on the left side the traveller will face hindrance. If the crow flies into the house when one is about to start on the journey, it means the journey may be begun. The crow which looks at the sun with one eye and perched on one leg is surely indicative of fear for the traveller. If it is in the hollow of a tree great calamities will happen. To dream of crow with its mouth full of excretion is indicative of all-round success.
     If the dog enters and barks in the house the result will be sure death of the owner of the house. But, if the dog smells on the left side of the man it is good, and if it smells on the right side, it is bad. If the dogs come against the person about to start on a journey, it will cause hindrance to him. If the dog stands blocking his path there will be threat from thieves. If it comes facing him with a piece of bone in its mouth, he will fail to achieve the object of his travel; if it comes biting a cord, the same will be the result. It is auspicious to see dog, which carries a slipper in its mouth or the mouth of which is filled with flesh. Fear will overtake him in front of whom the dog urinates and goes away. But if not a bitch and if, after urination, it goes to an auspicious place, to the shade of an auspicious tree or towards an auspicious thing, then it is a good omen. The same considerations are valid in the case of the jackal etc.
     If cows cry without cause or reason, it indicates ruin to the master. If the cry is in an awkward tone, death will result. If the ox murmurs during night, it is good for the master. Ox tied to a cord also is good omen. If cows are found to treat their calves without love, it spells ruin for pregnant women. It is a good omen to see cows which have got wet and whose horns are smeared with earth. These considerations apply to buffaloes as well.
     If elephants indulge in the sexual act in villages, it augurs ill to the villages. If the she-elephant delivers or gets mad in the country, i.e. not in the forest, it spells ruin to king. Ruin to the King will be the result if the elephant objects to his mounting it or runs back home or if the mad elephant is found without madness. It is an auspicious omen if the elephant places its right foot on the left foot of it and also if it holds its tusk with its trunk.

#<øAKUNI I># A serpent born in the Dhçtaràùñra dynasty. It was burnt to death at the serpent yaj¤a conducted by Janamejaya. (âdi Parva, Chapter 57, Verse 16).

#<øAKUNI II># An asura who was the son of Hiraõyàkùa and brother of øambara, Trimårdhà, øaïku and ârya. (Agni Puràõa, Chapter 19).

#<øAKUNI III># A king born in the dynasty of Bharata, son of Duùyanta. øakuni was Bhãmaratha's son and father of Urudbhi. (Bhàgavata, 9th Skandha).

#<øAKUNI IV># A son of Ikùvàku. (For details see under Vi÷vakarmà, Para 2).

#<øAKUNI V># A maharùi to whom were born nine sons called Dhruva, øàli, Budha, Tàra, Jyotiùmàn, Nirmoha, Jitakàma, Dhyànakàùñha, and Guõàdhika. The first five of them led householder's life while the last four took to Sannyàsa even as children. (Padma Puràõa âdikhaõóa, Chapter 31).

@<[Page 670b]>@

#<øAKUNI VI># The notorious uncle of Duryodhana. Son of King Subala of Gàndhàra and brother of Gàndhàrã. øakuni, staying at Hastinàpura, pulled the strings for all the evil actions of Duryodhana. It was øakuni's hands, which worked in the background in driving the Pàõóavas out of the kingdom and in denuding Pà¤càlã of her clothes. It was also his evil tactics, which tore asunder all chances of conciliation with the Pàõóavas on their return from the forest and thus led to the great war that lasted for eighteen days. At last he was killed by Sahadeva during the war. (øalya Parva, Chapter 28, Verse 61). A resume of the part played by øakuni in the Bhàrata story is given below:
     (1) It was with his help that Duryodhana defeated Dharmaputra in the foul game of dice. (âdi Parva, Chapter 61, Verse 50).
     (2) He was born, due to the anger of the Devas, to destroy righteousness. (âdi Parva, Chapter 63, Verse 111).
     (3) He was Dvàpara re-born. (âdi Parva, Chapter 67, Verse 78).
     (4) It was he who took the initiative in marrying Gàndhàrã to Dhçñaràùñra. (âdi Parva, Chapter 109 Verse 15).
     (5) He was present at the wedding of Draupadã. (âdi Parva, Chapter 185, Verse 2)
     (6) He once advised Duryodhana to annihilate the Pàõóavas, root and branch. (âdi Parva, Chapter 199).
     (7) He was present at the Ràjasåya yaj¤a performed by Yudhiùñhira. (Sabhà Parva, Chapter 45, Verse 66).
     (8) Even after the yaj¤a was over and everyone had departed, he remained there for some time more with Duryodhana. (Sabhà Parva, Chapter 45, Verse 68).
     (9) It was he who first discussed with Dhçtaràùñra the question of inviting Dharmaputra for a game of dice so that the wealth of the Pàõóavas might be extracted from them. (Sabhà Parva, Chapter 49).
     (10) By foul play he defeated Dharmaputra in the game of dice. (Sabhà Parva, Chapter 60, Verse 61).
     (11) It was he who cooperated with Duryodhana to invite Dharmaputra again for a game of dice fixing the bets and in defeating him in the game. (Sabhà Parva, Chapter 76, Verse 9).
     (12) He once prophesied that the Pàõóavas would not return after their life in forest. (Vana Parva, Chapter 7, Verse 7).
     (13) While the Pàõóavas were living in the Dvaita forest øakuni suggested the need for leading a procession to them. (Vana Parva, Chapter 238, Verse 21).
     (14) øakuni and Duryodhana led the procession. In the forest he got wounded in fighting with the Gandharvas and he returned home. (Vana Parva, Chapter 241, Verse 17).
     (15) Afterwards he once advised Duryodhana to restore the kingdom to the Pàõóavas. (Vana Parva, Chapter 251, Verse 1).
     (16) He too participated in the great war and on the first day of the war he fought a duel with Prativindhya. (Bhãùma Parva, Chapter 45, Verse 63).
     (17) In the battle that followed, Iràvàn killed five brothers of øakuni. (Bhãùma Parva, Chapter 90, Verse 25).
     (18) He then fought with Yudhiùñhira, Nakula and Sahadeva and got defeated. (Bhãùma Parva, Chapter 105, Verse 8).
     (19) He fought with Sahadeva. (Droõa Parva, Chapter 14, Verse 22).
     (20) Then øakuni resorted to certain magical tricks. Arjuna successfully faced the tricks and øakuni ran away from the battlefield. (Droõa Parva, Chapter 30, Verse 15).
     (21) He fought with Abhimanyu. (Droõa Parva, Chapter 37, Verse 5).
     (22) He fought with Nakula and Sahadeva. (Droõa Parva, Chapter 96, Verse 21).
     (23) He fought with Sàtyaki. (Droõa Parva, Chapter 120, Verse 11).
     (24) Bhãmasena killed the seven mahàrathis and five brothers of øakuni. (Drona Parva, Chapter 157, Verse 22).
     (25) Nakula defeated øakuni. (Droõa Parva, Chapter 269, Verse 16).
     (26) He attacked the Pàõóava army at the instance of Duryodhana. (Droõa Parva, Chapter 170, Verse 66)
     (27) Arjuna defeated øakuni. (Droõa Parva, Chapter 161, Verse 25).
     (28) On the death of Droõàcàrya øakuni ran away from the battlefield in great fear. (Droõa Parva, Chapter 193, Verse 9).
     (29) In the fight that followed he defeated ørutasena (Karõa Parva, Chapter 25, Verse 40).
     (30) øakuni was defeated in the fighting with Sàtyaki. (Karõa Parva, Chapter 61, Verse 48).
     (31) In the fight with Bhãma he fell down. (Karna Parva, Chapter 77, Verse 66).
     (32) In the next fight he killed the Kalinda prince. (Karõa Parva, Chapter 85, Verse 7).
     (33) Cavalry of the Pàõóavas attacked øakuni and he got wounded. (øalya Parva, Chapter 23, Verse 41).
     (34) In the battle that followed Sahadeva killed øakuni. (øalya Parva, Chapter 28, Verse 61).
     (35) After the war was over Vyàsa summoned the souls of those killed in the war to the surface of Gaïgà and øakuni's soul was present among them. (â÷ramavàsika Parva, Chapter 32, Verse 9).
     (36) After his death he joined Dvàpara. (Svargàrohaõa Parva, Chapter 5, Verse 21).
     (37) Synonyms of øakuni used in Mahàbhàrata: Gàndhàrapati, Gàndhàraràja, Gàndhàraràjaputra, Gàndhàraràjasuta, Kitava, Parvatãya, Saubala, Saubalaka, Saubaleya, Subalaja and Subalaputra.

#<øâKUNI># A maharùi, who lived in Madhu forest. Of the nine sons of øàkuni, Dhruva, øãla, Budha and Tàra were house-holders and agnihotris (those who sacrificed offerings in fire). (Padma Puràõa, Svarga Khaõóa 81).

#<øAKUNIGRAHA># Vinatà, in her fierce attitude or aspect is øakunigraha. Brahmins call it Skandàpasmàra also. (Vana Parva, Chapter 280, Verse 26).

#<øAKUNIKâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 15).

#<øAKUNTA># A son of Vi÷vàmitra. He was a Vedàntin. (M.B. Anu÷àsana Parva, Chapter 4, Verse 50).

#<øAKUNTALâ># Foster-daughter of sage Kaõva.
     1) Birth. øakuntalà was a daughter born to Vi÷vàmitra of the Apsarà woman called Menakà. Vi÷vàmitra was engaged in intense tapas on the banks of river Màlinã in the Himàlayas. Indra deputed Menakà to break the maharùi's tapas. She enticed him away from his tapas and got pregnant by him. But she forsook the child on the banks of Màlinã and returned to Devaloka.
     2) Childhood. Birds gathered round the forsaken orphan-child. While øakuntas i.e. birds were petting the child Kaõva came that way, saw the child and took it with him to the à÷rama. As ÷akuntas had petted it, the child was named øakuntalà.
     3) %<As queen.>% King Duùyanta of the lunar dynasty married øakuntalà and to the couple was born the famous Bharata. This is the original story about øakuntalà's married life. All the Indian languages contain two different versions of øakuntalà's life. One version is that related in Vyàsa's Bhàrata and the second is that contained in Kàlidàsa's øàkuntala. Many scholars opine that in the matter of the øakuntalà episode Kàlidàsa has gone a step further and for the better, and therefore both the versions of the story are to be carefully studied by us.
     (i) %<Vyàsa's øakuntalà.>% øakuntalà, now grown up as a maiden, was alone in the à÷rama when King Duùyanta, out in the forest on a hunting expedition, came there. In the absence of her foster-father Kaõva, øakuntalà welcomed the King. They fell in love with each other and the King married øakuntalà according to the Gàndharva way of marriage and lived with her for a few days. øakuntalà became pregnant. The King returned to his palace.
     Kaõva returned to the à÷rama and he was pleased that what had been destined to take place had happened. In due course of time øakuntalà delivered a boy, who was named Sarvadamana. When the child was grown up, Kaõva sent his mother along with him to Duùyanta's palace. The King did not recognise them, but a celestial voice convinced him that the child was his own son. The King heartily welcomed his wife and son and øakuntalà lived in the palace as his honoured wife.
     (ii) %<Kàlidàsa's øakuntalà.>% Kaõva brought up øakuntalà born to Vi÷vàmitra of Menakà in his à÷rama and she had two companions called Anasåyà and Priyaüvadà. All the three grew up and became maidens.
     King Duùyanta, who went out hunting in the forest followed a deer to Kaõva's à÷rama where he saw øakuntalà watering the garden with her companions. Kaõva was then away at Cakratãrtha. Duùyanta, who fell in love with øakuntalà, married her according to the Gàndharva rules and lived with her at the à÷rama for a few days. Meanwhile øakuntalà became pregnant, and emissaries from the palace came and the King returned with them. He left the à÷rama after promising øakuntalà that he would soon return to her. He gave her his signet ring.
     Sad over the separation from Duùyanta and immersed in thought about him, øakuntalà was sitting there in the à÷rama when Durvàsas came there. She did not see the maharùi nor welcome him respectfully. He got angry at this and cursed her that she be forgotten by him about whom she was so intensely thinking. øakuntalà did not hear the curse either, but her companions who heard it begged pardon of the muni on behalf of øakuntalà and prayed for absolution from the curse. Then he said that if øakuntalà showed the King any sign about their relationship the King would remember her. Her companions did not tell øakuntalà about the above incidents. Kaõva gladly welcomed øakuntalà's wedding with Duùyanta.
     Days and months passed by, yet Duùyanta did not return and Kaõva sent øakuntalà, in whom signs of pregnancy had become prominent, to the palace of the King in the company of Gautamã and øàrïgarava. Anasåyà reminded øakuntalà to take particular care of the signet ring. On their way to the palace øakuntalà and others bathed in the Somavàratãrtha, and nobody noticed øakuntalà losing from her finger the ring in the tãrtha. They reached the King's palace. None noticed them. Duùyanta did not remember having even seen her. The signet ring was missing. After leaving øakuntalà at the palace her companions returned to the à÷rama. Menakà, whose heart melted at the pathetic wailings of øakuntalà led her to Ka÷yapa's à÷rama, left her there and returned to Devaloka.
     The signet ring lost by øakuntalà was swallowed by a fish, which was netted by a fisherman, who went about the streets to sell the ring extracted from inside the fish. Servants of the King took the fisherman captive. At the sight of the ring thoughts about the past dawned on the King and he remembered all about øakuntalà. His days became sad pondering over separation from øakuntalà.
     øakuntalà delivered a boy at the à÷rama of Ka÷yapa. The child was named Sarvadamana and he grew up as a courageous boy.
     On his return from the devàsura war, Duùyanta entered Ka÷yapa's à÷rama where he saw Sarvadamana counting the teeth of a lion he had captured. Having heard details about him from the boy the King went inside the à÷rama and saw Ka÷yapa and øakuntalà. He returned with øakuntalà and the boy to the palace with Ka÷yapa's blessings. It was this boy Sarvadamana, who afterwards became Bharata, the famous emperor of India.

#<øALA I># One of the three pugilists deputed by Kaüsa to attack Kçùõa at Mathurà, the other two being Càõåra and Muùñika. Kçùõa kicked øala to death. (Bhàgavata, 10th Skandha).

#<øALA II># A serpent born in Vàsuki's dynasty and burnt to death at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 5)

#<øALA III># One of the hundred sons of Dhçtaràùñra. He was killed in the great war by Bhãma. (Karõa Parva, Chapter 84, Verse 3).

#<øALA IV># Son of Somadatta, a King born in the Kuru dynasty. He had a brother called Bhåri÷ravas.
     (1) øala was present at the wedding of Draupadã. (âdi Parva, Chapter 185, Verse 15).
     (2) He was present at Yudhiùñhira's Ràjasåya yaj¤a. (Sabhà Parva, Chapter 34, Verse 8).
     (3) He was a fierce warrior in Duryodhana's army. (Udyoga Parva, Chapter 55, Verse 68).
     (4) He fought from the southern wing of the great vyåha set up by Bhãùma. (Bhãùma Parva, Chapter 51, Verse 57).
     (5) He fought with Abhimanyu in the great war. (Droõa Parva, Chapter 37).
     (6) He was killed by ørutavarman in the battlefield of Kurukùetra. (Droõa Parva, Chapter 108, Verse 10).
     (7) He was one among the valiant souls brought to the surface of the Gaïgà by Vyàsa (â÷ramavàsika Parva, Chapter 32, Verse 10).
     (8) After death he became one with the Vi÷vadevas. (Svargàrohaõa Parva, Chapter 5, Verse 16).

#<øALA V># Son of King Parãkùit of the Ikùvàku dynasty. Su÷obhanà, daughter of the Maõóåka King was his mother. He had two brothers called Dala and Bala. øala did not return some horses, which he had taken as loan from Vàmadeva maharùi. Angered at this the maharùi created some Ràkùasas, who killed øala. (Vana Parva, Chapter 192).

#<øALABHA I># An asura, son of Ka÷yapaprajàpati by his wife Danu. He was born in his next life as Prahlàda, the Bàlhãka King. (âdi Parva, Chapter 67, Verse 30).

#<øALABHA II># A warrior, who fought against the Kauravas on the Pàõóava side. He was killed by Karõa. (Karõa Parva, Chapter 56, Verse 49).

#<øALABHâ># Wife of Atrimaharùi. (Brahmàõóa Puràõa, 3, 8; 74-78).

#<øALABHä># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 26).

#<SâLAGRâMA># A stone emblem of Viùõu.
     1) %<Origin of the name.>% Sàlagràma is the kind of ammonite, used for making the image of Viùõu. Mahàviùõu is known by the name Sàlagràma also. This name originated from the name Sàlagràma, which is the name of the place from where the river Gaõóakã, which flows through Nepal, starts. This Sàlagràma is considered to be a holy place. Mahàviùõu and other gods always dwell in this place. Sàlagràma is the name of Viùõu who dwells in Sàlagràma. (M.B. Vana Parva, Chapter 84, Stanzas 123 to 125).
     2) %<The importance of Sàlagràma.>% The place Sàlagràma is at the origin of river Gaõóakã. There are various kinds of stone figures which are called Sàlagràmas. These Sàlagràmas themselves have orginated from portions of Viùõu. That is why those stones are used for making images of Viùõu. There is a story in the Devã Bhàgavata, Skandha 9, stating that the derivation of these stones is from a portion of Viùõu.
     During the early days, Sarasvatã, Lakùmã and Gaïgà were wives of Mahàviùõu. One day there arose a family quarrel among them. (See under Tulasã). As a result of this quarrel, the Devãs cursed each other. Sarasvatã cursed Lakùmã and changed her to holy basil plant (Tulasã) on the earth. When Lakùmã was about to depart as Tulasã, Mahàviùõu blessed her thus. "Look! Lakùmã! you will live in the world as a holy basil and when the curse has been completed you will come back to me. On that day, a river named Gaõóakã, will start from your body which will be in the shape of the holy basil plant. (It is also said that the river Gaõóakã has taken birth from the sweat of øiva and Viùõu. Refer to the word Gaõóakã). On the bank of that river, I will remain as a stone image. There will be so many worms with strong tusks and teeth, which will pierce the stone into the shape of Sudar÷ana cakra (the weapon of Viùõu) and will create numberless Sàlagràmas. The Sàlagràmas thus made, will be of various sizes and shapes."
     3) %<Different classes of Sàlagràmas.>% Mention is made in the Puràõas about nineteen classes of Sàlagràmas. They are given below:
     (i) %<Lakùmãnàràyaõa.>% With one hole, four cakras (wheels) and Vanamàlà (a line like the garland) and of the colour of clouds.
     (ii) %<Lakùmãjanàrdana.>% This is the same as Lakùmãnàràyaõa, with the difference that there will be no Vanamàlà.
     (iii) %<Raghunàtha.>% With two holes and four wheels and mark of the hoof of a calf. This also will have no Vanamàlà.
     (iv) %<Vàmana.>% With two very small wheels and the colour of the cloud. This too will have no Vanamàlà.
     (v) %<ørãdhara.>% This is the same as Vàmana with the exception that it will be having Vanamàlà. The house in which this is placed will have a prosperity and well being of its own.
     (vi) %<Dàmodara.>% Will be large and round with two cakras (wheels) and with no Vanamàlà.
     (vii) %<Raõaràma.>% Neither too large nor too small, but of medium size and round, with two wheels and the marks of child's kick, bow and quiver.
     (viii) %<Ràjaràje÷vara.>% Of the size of Raõaràma with seven cakras, (wheels), ornamented with the mark of umbrella. This will earn for the possessor kingly wealth.
     (ix) %<Ananta.>% Somewhat thick with fourteen wheels, and as black as a cloud. This Sàlagràma will give men the four Puruùàrthas (objects of life) 'Dharmàrthakàrnamokùa' (Duty, wealth, desire and salvation).
     (x) %<Madhusådana.>% A sàlagràma in the shape of a wheel with two wheels, and impression of cow's hoof, having the shade of cloud, of ordinary size. This will be very bright.
     (xi) %<Sudar÷ana.>% Sudar÷ana will have only one cakra (wheel).
     (xii) %<Gadàdhara.>% This also will be having only one wheel which will not be bright.
     (xiii) %<Hayagrãva.>% This will have two wheels and the face of a horse.
     (xiv) %<Nàrasiüha.>% With a very wide mouth, two wheels, and awful shape. This Sàlagràma will cause instant self-renunciation.
     (xv) %<Lakùmãnarasiüha.>% This also will be having a wide mouth and two wheels. Besides these, there will be the Vanamàlà also. This will make house-holders cosy and comfortable.
     (xvi) %<Vàsudeva.>% The Sàlagràma with two wheels at the region of the hole and with round shape having vividness and brightness, is Vàsudeva. This will grant all desires.
     (xvii) %<Pradyumna.>% This will have only a minute wheel. The colour will be that of clouds. But on the outer side, there will be a hole in the inside of which there will be a number of cuts or dents. This will give householders comfort always.
     (xviii) %<Saïkarùaõa.>% In the Saïkarùaõa two wheels will be joined face to face. The fore-part will be thinner than the hind-part. This also will do good to house-holders.
     (xix) %<Aniruddha.>% The colour of this is yellow. This will be quite round and bright. This also will give comfort to the house-holder. (Devã Bhàgavata, Skandha 9; Agni Puràõa, Chapter 46).
     4). %<The greatness of Sàlagràma.>% Of these, the stones with cakras (the weapon Discus), are Bhagavàn Viùõu in reality. Those who worship this stone with mark of cakra, need not have to take another birth. He who habitually worships Sàlagràma, should avoid arrogance and should be charitable. He who worships Sàlagràma with the mark of wheel should not covet others' wealth and women. The cakra from Dvàrakà and the stone from Gaõóakã will bring atonement in a moment for sins incurred in a hundred births. Even if one has incurred thousands of sins, one will get remission for all of them by drinking the water of Sàlagràma. Bràhmaõa, Kùatriya, Vai÷ya and øådra will attain heaven if they become house-holders according to Vedic convention and worship Sàlagràma. On no account should women worship Sàlagràma. If by ignorance, a woman, whether she is good-natured or of a higher status, happens to touch Sàlagràma, all her merits earned by good deeds will be lost and she will go to hell. Brahmin sages say that women throwing flowers as oblation on Sàlagràma, commit the greatest sin. If a woman touches a Sàlagràma, the offering of Sandal-wood will be like poisoned rice, flowers like diamond, and meals presented to god before being eaten by the servants in the temple, will be like Kàlakåña (the poison of Vàsuki), to Bhagavàn Viùõu. If a woman touches Sàlagràma, she will have to remain in hell for the duration of fourteen Indras. Even the sin of Brahmahatyà (killing a brahmin) will be remitted by drinking the water of Sàlagràma and he will attain heaven. Basil (tulasã) sandalwood, water, conch tinkling bell, wheel, stone, copper pot, and name of Viùõu comprise 'Padàmçta' (the celestial nectar of words) which is said to have the power of remitting sins. The merits obtained by bathing in all the tãrthas and the performing of all the yàgas (sacrifices) dwell in each drop of water of Sàlagràma. (Padma Puràõa, Pàtàla Khaõóa, Chapter 20).

#<øALâKâ># Wife of maharùi Dhana¤jaya, who belonged to Vasiùñha gotra. (For details see under Dhana¤jaya V).

#<øALAKARA># A nàga born in Takùaka's dynasty. It was burnt to death at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 9).

#<øâLAKAòAðKAòâ># (SâLAKAòAðKâ) I A synonym for Alambuùà. (See under Alambuùà).

#<SâLAKAòAðKAòâ II># A giantess who was the daughter of Sandhyà. The giant Vidyutke÷a married this giantess Sàlakañaïkañà. A son named Suke÷a was born to them. (See under Vidyutke÷a).

#<SâLAKATAðKAòä># Another name of the giantess Hióimbà. (See under Hióimbà).

#<SâLAðKâYANA># A son of Vi÷vàmitra. He was an expounder of the Vedas. Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 4, about this Sàlaïkàyana.

#<øâLI># A maharùi in the lineage of Gurus (preceptors). See under Guruparamparà.

#<øâLIHOTRA># A muni of ancient days. Vyàsa had once lived in his à÷rama. There was a tree near the à÷rama which had outlived time. A drink of the water in the pond here quenches hunger and thirst. The tree and the pond were created by the power of øàlihotra's tapas. The Pàõóavas, during their life in exile in the forest, visited this place in the company of Hióimbã and quenched their hunger and thirst by drinking water from this pond. (M.B., Southern text, Chapter 154). øàlihotra was an adept in a÷vasastra (science about horses). To bathe in the tãrtha called øàlisårya created by the muni is to derive the same result as that of making a gift of a thousand cows. (Vana Parva, Chapter 71, Verse 27 and Chapter 83, Verse 107).

#<øâLIKA># A divine maharùi. He met Kçùõa once on his (Kçùõa's) way to Hastinàpura and had a talk with the lord. (M.B. Udyoga Pava, Southern Text, Chapter 83).

#<øâLIPIöôA># A nàga born to Ka÷yapaprajàpati of his wife Kadrå (âdi Parva, Chapter 35, Verse 14).

#<øâLIøIRAS># A Devagandharva, son of Kasyapaprajàpati by his wife Muni. He participated in the birthday celebrations of Arjuna. (Adi Parva, Chapter 65, Verse 4).

#<øâLISæRYA># A holy spot in Kurukùetra. It is said to have been the place where muni øàlihotra lived. To bathe at this place is to derive the same result as that of making a gift of a thousand cows. (Vana Parva, Chapter 83, Verse 10).

#<øâLMALI># A King of the lunar dynasty. He was the grandson of Kuru and son of Avikùit. He had seven brothers. (âdi Parva, Chapter 94, Verse 52).

#<øâLMALIDVäPA># One of the seven islands.
     1) %<General.>% øàlmali island, which is double in extent of Plakùa island is surrounded by Ikùurasa (sugar-cane juice) ocean on all four sides of it. There are seven mountains there which produce gems and they are seven boundaries which separate the regions. Just like this, there are also seven rivers there. The seven rivers are Yoni, Toyà, Vitçõà, Candrà, Muktà, Vimocanã and Nirvçti. Mere remembrance of the seven rivers is sufficient to annihilate all sins. Here people divided into the four classes live. Brahmins, Kùatriyas Vai÷yas and øådras here are called Kapilas, Aruõas, Pãtas and Kçùõas. These devout people worship Viùõu in the form of Vàyu by sublime yaj¤as. Devas are ever present on this most beautiful island. A tree named Sàlmali which gives mental comfort grows in this island. The island is surrounded on all four sides by an ocean of Surà (liquor). (Viùõu Puràõa, Part II, Chapter 4).
     2). %<øàlmali island and nàgàstra.>% See under Nàgastra.

#<øâLæKINä># A sacred place in Kurukùetra. To bathe in the Da÷à÷vatãrtha there, is to derive the same benefit as performing ten a÷vamedhas. (Vana Parva, Chapter 83, Verse 13).

#<SâLVA I>#
     1) %<General information.>% The lover of Ambà (q.v) the daughter of the King of Kà÷ã. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 16 that this Kùatriya King Sàlva was born from a portion of Ajaka the younger brother of Vçùaparvà.
     2) %<Other details.>%
     (i) Sàlva was the ruler of the city named Saubha. Mahàbhàrata, âdi Parva, Chapter 102, Verse 61).
     (ii) He was present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 186 Verse 15).
     (iii) He was present at the sacrifice of Royal consecration (Ràjasåya) of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 34, Verse 9).
     (iv) At the death of øi÷upàla, King Sàlva became angry and besieged Dvàrakà. In the battle which followed ørã Kçùõa killed Sàlva. (M.B. Vana Parva, Chapters 15 to 22).
     (v) Sàlva had several friends such as Damaghoùa, Aïga, Kaliïga, Màlava, Kekaya, Vaïga, Magadha, Kosala, Koïkaõa, Hehaya, Cola, Pàõóya, Kerala and others. (Bhàgavata, Skandha 10).

#<SâLVA II># There is a story in Mahàbhàrata, âdi Parva, stating that three Sàlvas and four Madras were born to Bhadrà from the dead body of her husband Vyuùità÷va. (See under Bhadrà II).
     Here, 'Sàlvas' means the rulers of Sàlva. It is stated in Mahàbhàrata, Sabhà Parva, Chapter 14, Stanza 26 that the people of Sàlva fled to the south in fear of Jaràsandha. Satyavàn, the husband of Sàvitrã, was a native of Sàlva. It is also mentioned that the soldiers of Sàlva who joined the army of the Kauravas fought against the Pàõóavas. There were Sàlva on the side of the Pàõóavas also. Mention is made in Droõa Parva, Chapter 154, that the Sàlvas on the side of the Pàõóavas, attacked Droõa, the teacher.

#<SâLVA III># A king of the low castes. The details given below about this king are from Mahàbhàrata.
     (1) This king attacked the vast army of the Pàõóavas in the battle-field of Kurukùetra. (M.B. øalya Parva, Chapter 20, Verse 1).
     (2) The elephant of this Sàlva was as big as a mountain and belonged to the family of elephants called Mahàbhadra. (øalya Parva, Chapter 20, Verse 2).
     (3) Duryodhana had honoured this low caste King Sàlva. (M.B. øalya Parva, Chapter 2, Verse 2).
     (4) Sàtyaki killed this king Sàlva; and Dhçùñadyumna killed his elephant in the battle of Bhàrata. (M.B. øalya Parva, Chapter 20, Verse 4).

#<SâLVA IV># In Uttara Ràmàyaõa a Sàlva, who was a contemporary of Ku÷adhvaja, is mentioned. Ku÷adhvaja once approached this king Sàlva and requested for some financial help. But the covetous Sàlva did not give any help. So Ku÷adhvaja performed a sacrifice to obtain wealth and prosperity. Sãtà was born from that sacrificial fire. (Uttara Ràmàyaõa).

#<SâLVA V># A story occurs in Brahmàõóa Puràõa, describing how Reõukà, the wife of Jamadagni, was infatuated at the sight of a handsome Sàlva, and how this event subsequently led to her death. (See under (Reõukà).

#<øâLVASENI># An ancient place in South India. (Bhãùma Parva, Chapter 9, Verse 61).

#<øâLVâYANA># A king in ancient India. He ran away to South India with his brothers and attendants in fear of Jaràsandha. (Sabhà Parva, Chapter 14, Verse 27).

#<øALYA># A king who gave advice and leadership to the Kauravas. He ruled over the Madra or Bàlhãka kingdom. Màdrã, wife of Pàõóu was øalya's sister. Yet, in the great war he stood firmly on the Kaurava side and died at Kurukùetra. The following role he played in the Bhàrata story.
     (1) At the instance of Bhãùma he gave his sister Màdrã in marriage to Pàõóu. (âdi Parva, Chapter 112).
     (2) He was present at the wedding of Draupadã in the company of his sons Rukmàïgada and Rukmaratha. (âdi Parva, Chapter 185, Verse 18).
     (3) At the øvayaüvara of Draupadã he withdrew from stringing the bow, owning defeat. (âdi Parva, Chapter 186, Verse 28).
     (4) Bhãma defeated him at the wedding of Draupadã. (âdi Parva, Chapter 189, Verse 23)
     (5) During his triumphal tour of the west, Nakula befriended his uncle øalya, and entertained him. (Sabhà Parva, Chapter 32, Verse 14).
     (6) He participated in Yudhiùñhira's Ràjasåya yaj¤a. (Sabhà Parva, Chapter 34, Verse 7).
     (7) øi÷upàla once opined that øalya was nobler than ørã Kçùõa. (Sabhà Parva, Chapter 37, Verse 14).
     (8) He presented a good sword and a golden jar to Yudhiùñhira on the occasion of his coronation. (Sabhà Parva, Chapter 53, Verse 9).
     (9) When Dharmaputra went to Hastinàpura to play the game of dice, øalya was found to have arrived there earlier. (Sabhà Parva, Chapter 58, Verse 24).
     (10) Before the great war began he visited the Pàõóavas and blessed them. Moreover he agreed to act as Karõa's charioteer and render him impotent so that the Pàõóavas could become victorious. (Udyoga Parva, Chapter 8).
     (11) øalya joined the Kauravas in the great war with an akùauhiõã (a particular division of soldiers). (Udyoga Parva, Chapter 19, Verse 16).
     (12) øalya wished that Yudhiùñhira won the war. (Bhãùma Parva, Chapter 43, Verse 79).
     (13) On the first day of the war he fought a duel with Yudhiùñhira. (Bhãùma Parva, Chapter 45, Verse 28).
     (14) øalya killed Uttara, the Viràña prince. (Bhãùma Parva, Chapter 47, Verse 35).
     (15) He defeated øaïkha, another Viràña prince. (Bhãùma Parva, Chapter 49, Verse 35).
     (16) He fought with Dhçùñadyumna. (Bhãùma Parva, Chapter 62).
     (17) Bhãmasena defeated øalya. (Bhãùma Parva, Chapter 64, Verse 27).
     (18) He fought with Yudhiùñhira again. (Bhãùma Parva, Chapter 71, Verse 20).
     (19) Nakula and Sahadeva attacked øalya. (Bhãùma Parva, Chapter 81, Verse 26).
     (20) Sahadeva defeated øalya. (Bhãùma Parva, Chapter 88, Verse 51).
     (21) øalya attacked øikhaõóã. (Bhãùma Parva, Chapter 85, Verse 27).
     (22) In the battle that followed he attacked the whole lot of Pàõóavas and wounded Yudhiùñhira. (Bhãùma Parva, Chapter 105, Verse 30).
     (23) Bhãma and Arjuna fought with øalya. (Bhãùma Parva, Chapters 113 and 114).
     (24) øalya fought a duel with Yudhiùñhira for the third time. (Bhãùma Parva, Chapter 116, Verse 40).
     (25) He fought with Nakula. (Droõa Parva, Chapter 14, Verse 31).
     (26) Abhimanyu and øalya fought with each other. (Droõa Parva, Chapter 14, Verse 78).
     (27) Afterwards in a club-fight with Bhãma, øalya got defeated. (Droõa Parva, Chapter 15).
     (28) He fought again with Yudhiùñhira. (Droõa Parva, Chapter 25, Verse 15).
     (29) In the fight with Abhimanyu he fell down unconscious. (Droõa Parva, Chapter 37, Verse 38).
     (30) Abhimanyu defeated him again. (Droõa Parva, Chapter 48, Verse 14).
     (31) He fought for the fifth time with Yudhiùñhira. (Droõa Parva, Chapter 26, Verse 99).
     (32) Afterwards he clashed with Arjuna as the protector of Jayadratha. (Droõa Parva, Chapter 145, Verse 9).
     (33) He killed øatànãka, brother of Viràña. (Droõa Parva, Chapter 137, Verse 30).
     (34) When Droõa was killed øalya ran away from the battlefield. (Droõa Parva, Chapter 193, Verse 11).
     (35) ørutakãrti attacked øalya. (Karõa Parva, Chapter 13, Verse 10).
     (36) Duryodhana insisted upon øalya acting as charioteer of Karõa. At first øalya got angry about the suggestion, but finally he took up the charioteership. (Karõa Parva, Chapter 32).
     (37) As the charioteer of Karõa øalya cried down the former and praised Arjuna. (Karõa Parva, Chapter 37, Verse 33).
     (38) Karõa threatened to kill øalya. (Karõa Parva, Chapter 40).
     (39) øalya cried down Karõa by relating to him the story of the swan and the crow. (Karõa Parva, Chapter 41).
     (40) When Bhãma wanted to cut off Karõa's tongue øalya reminded him of Arjuna's vow and thus made Bhãma retract from his plan. (Karõa Parva, Chapter 50; Mahàbhàrata, Dàkùiõàtyapàñha).
     (41) When Karõa attempted to kill Nakula, Sahadeva and Yudhiùñhira, øalya prevented him from doing so. (Karõa Parva, Chapter 63, Verse 21).
     (42) He consoled Karõa, who got alarmed by the prowess of Bhãma. (Karõa Parva, Chapter 84, Verse 8).
     (43) øalya comforted Duryodhana, who grieved over the death of Karõa. (Karõa Parva, Chapter 92, Verse 10).
     (44) As desired by Duryodhana, he assumed charge over the army as its commander-in-chief. (øalya Parva, Chapter 6, Verse 28).
     (45) He fought a fierce battle with Bhãma and Dharmaputra. (øalya Parva, Chapters 11 and 12).
     (46) Dharmaputra defeated øalya. (øalya Parva, Chapter 16, Verse 63).
     (47) In the battle that followed, øalya was killed by Yudhiùñhira. (øalya Parva, Chapter 17, Verse 52).
     (48) Among the souls of those killed in battle beckoned to the surface of the Gaïgà, øalya's soul also was present. (â÷ramavàsika Parva, Chapter 32, Verse 10).
     (49) Saühlàda, brother of Prahlàda and son of Hiraõyaka÷ipu was another birth of øalya. (âdi Parva, Chapter 67, Verse 6).
     (50) Synonyms used in the Mahàbhàrata for øalya: ârtàyani, Bàlhãkapuïgava, Madràdhipa, Madraja, Madrajanàdhipa, Màdraka, Madraràñ, Sauvãra etc.

#<øALYAHARAöä># See under Mçtasa¤jãvanã.

#<øALYAPARVA># An important Parva of the Mahàbhàrata.

#<øAMA I># Son of the Vasu called Aaþ. Aaþ had, besides øama, three sons called Jyoti, øànta and Muni. (âdi Parva, Chapter 66, Verse 28).

#<øAMA II># One of the three sons of Dharmadeva, the other two being called Kàma and Harùa. øama's wife was Pràpti. (âdi Parva, Chapter 66, Verse 32).

#<øâMA># A dog which followed Yama. It was one of the two offsprings of Saramà. (Brahmàõóa Puràõa 3.7.312).

#<SAMA># One of the hundred sons of Dhçtaràùñra. He was killed in the Bhàrata-battle, by Bhãmasena. (M.B. Karõa Parva. Chapter 51, Verse 7).

#<SAMâ># A populous centre in front of the Puùkara island (Puùkaradvãpa). In Puràõic days there were thirtythree regions in this centre. Devas such as Vàmana, Airàvata, Supratãka, A¤jana and so on dwell here. The people of this place live by inhaling the breath coming from the noses of these gods. (M.B. Bhãùma Parva, Chapter 12, Verse 32).

#<SâMA># One of the Caturupàyas (four tactics). (See under Caturupàya).

#<SAMâDHI># The state when the soul (àtmà) and the mind become one. When the soul and the mind mingle with each other as salt and water, it is Samàdhi (contemplation). (For more details see under Yoga.

#<SAMâDHICHEòòI># A Vai÷ya who became learned and abstemious by the grace of Devã. The story of this Vai÷ya, who ran away from the cruel and wicked treatment that he had suffered from his wife and children, and took to spiritual knowledge by the force of circumstances was told to Janamejaya by Vyàsa. After telling several stories about the kind regard of Devã towards those who worship her with devotion, Vyàsa continued as follows:--
     During the time of Svàrociùa Manu, there lived a King named Suratha. Because of his liberality and truthfulness he had very few enemies. While he was ruling over the kingdom known as Kolàpura, once the low caste people of the mountains fought a battle with the King. Though the army of the low castes was small it was the King who sustained defeat. He returned to the palace thoughtful. He had no peace of mind. So he went to the forest to get peace. After travelling for a long time on horse-back, he reached the hermitage of the sage Sumedhas. Forgetting himself in the peaceful stillness of the hermitage, the King got down from the horse and sat under a tree. The hermit Sumedhas came there and talked with the King. The King told his story to the hermit, who invited the King to live with him. Thus the King lived in the hermitage eating fruits, roots etc.
     The King found it difficult to reconcile himself with the purity and simplicity of the hermit's surroundings. He always thought of his wife and children. He was troubled in mind by thinking that the money kept in the treasury would be wasted by others. Thus thinking about many things, with a troubled mind, the King was sitting under a tree near the hermitage once when he saw another man coming towards him, with a troubled mind like himself. They talked with each other. The new-comer said to the King "I am a Vai÷ya. My name is Samàdhiceññi. My wife and children love wealth. They want to take possession of my wealth and to waste it. But I was against it. I did not favour unnecessary expenditure. They resolved to remove the obstacle from their path, and began to make preparation for it secretly. I understood it and fearing death I ran away from the house."
     As soon as the king heard this story he said his own story to the Vai÷ya. The Vai÷ya continued. "Oh! Still, my mind is troubled. I am worried about my wife and children. They will be put to much difficulty if I am not there to look after them. Who is there to support them without me? All the children are lean. My wife also is likewise, lean. They are all always ill. What will they do without me? While I think of all these things I have no peace of mind at all."
     Suratha: "What a fool are you! You yourself have said that all your children are wicked and cruel. Moreover they and their mother joining together had been trying to murder you. Why do you feel so miserable about such a wife and children?"
     When the King had finished saying thus much, Sumedhas came there. To remove the darkness of illusion from their minds, the hermit taught them the Nine-lettered Mantra (spell) with prayer and meditation. Thus giving them the mantra, the teacher hermit advised them to go to the bank of the river and select a suitable place and worship Devã with devotion and concentration of mind. Accordingly they went to the bank of the river and selected a pure and solitary place, and concentrating their minds on Devã, began to meditate and worship her taking only very little food. Thus engaged in deep meditation they spent two years. One day in a dream Devã appeared to them. She was clad in red clothes, and wore beautiful ornaments. They were full of joy on seeing the goddess. The third year of the penance was over. But Devã did not appear directly before them. In the third year they took only water. They finished the fourth year without seeing the goddess. They decided to do severe penance. Their intention was to offer their bodies to Devã. So they made a triangular cavity, with three parts each having an extension of 1,5 ft. and made the walls of the cavity firm and kindled a large fire in it. The King and the Vai÷ya began to cut pieces of flesh from their bodies and offered to Devã in the fire, and with the blood coming from the body they performed sacrifice to Devã. Instantly Devã appeared before them and asked them what boon they wanted. The King wanted to get his kingdom back. Devã said. "You return home. Your enemies shall leave the kingdom. Your ministers will fall at your feet and beg your pardon. You can rule over your country for ten thousand years. After that you will take rebirth as Sàvarõi Manu, the son of the Sun."
     What Samàdhi Ceññi wished was a life of self-renunciation. Devã gave him the wisdom and knowledge to renounce everything he had and to live a life of complete abstinence. Then Devã disappeared. The King returned to his kingdom and resumed his rule. Ceññi renounced everything and wandered about immersed in meditation on Devã. (Devã Bhàgavata, Skandha 5).

#<SâMAGA(S)># A particular line of disciples of Vyàsa. (See under Guruparamparà).

#<SAMAðGA I># A cowherd who had been looking after the cattle of Duryodhana. (M.B. Vana Parva, Chapter 289, Verse 2).

#<SAMAðGA II># An ancient hermit. Once this hermit talked to Nàrada, about his comfortable life. (M.B. øànti Parva, Chapter 286, Verse 5).

#<SAMAðGâ III># A river. Because Aùñàvakra bathed in this river, his bents were straightened. (See under Aùñàvakra).

#<SAMAðGA IV># A country in South India. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 60.

#<SAMANTARA># A country in India. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 50.

#<SAMANTAPA¥CAKA># A holy tãrtha (bath) founded by Para÷uràma.
     1) %<General information.>% See under Para÷uràma, Para 7.
     2) %<Other details.>%
     (i) Para÷uràma made here five rivers through which blood flowed. There, with hands dipped in blood, he offered oblations to the manes. (M.B. âdi Parva, Chapter 2, Verse 4).
     (ii) By the blessings of the ancestors of Para÷uràma this place became a holy bath. (M.B. âdi Parva, Chapter 2, Verse 8).
     (iii) At the ending and the beginning periods of the two yugas Dvàpara and Kali, the Kauravas and the Pàõóavas fought the great battle at this place. Because of that this place got the name Samantapa¤caka. (M.B. âdi Parva, Chapter 2, Verse 13).
     (iv) It was according to the advice of Balabhadraràma that this place was selected as the battlefield. (øalya Parva, Chapter 55, Verse 5).
     (v) Duryodhana was killed at Samantapa¤caka. (øalya Parva, Chapter 89, Verse 40).

#<SAMARA># One of the hundred sons of Pçthuùeõa, a King of the Bharata dynasty (Bhàgavata, Skandha 9).

#<SAMARATHA># A brother of King Viràña. He was a prominent helper of the Pàõóavas in the Bhàrata battle. (M.B. Droõa Parva, Chapter 158, Verse 42).

#<SAMASAURABHA># A Brahmin who was well-versed in the Vedas and the Vedàïgas. Mention is made in Mahàbhàrata, âdi Parva, Chapter 53, Stanza 9, that he was a guest at the snake-sacrifice of Janamejaya.

#<øAMAòHA># A learned brahmin. He once gave Yudhiùñhira a description of the yaj¤a performed by King Gaya, son of Amårtarayas. (Vana Parva, Chapter 95, Verse 17).

#<SâMAVEDA># See under Veda.

#<SAMAVEGAVAøA># A country of South India. (M.B. Bhãùma Parva, Chapter 9, Verse 16).

#<SAMAYAPâLANAPARVA># A sub-section of Viràña Parva, consisting of Chapter 13 of Viràña Parva.

#<SâMBA I># The son born to ørã Kçùõa by his wife Jàübavatã.
     1) %<Birth.>% A story about the birth of Sàmba, occurs in Devã Bhàgavata, Skandha 4, as follows:
     Children were born to Rukmiõã and the other wives of ørã Kçùõa. But Jàmbavatã alone did not give birth to children. Jàmbavatã was filled with sadness when she saw the children of her co-wives. One day she went to the presence of Kçùõa and requested him to give her a son like Pradyumna. Hearing this, ørã Kçùõa went to the mountain where the hermit Upamanyu did penance and making the hermit his teacher, according to his advice, did penance before Parama÷iva. He did penance for the period of a month holding a skull and a hermit's rod. He did penance in the second month, standing only on one leg and drinking water alone. In the third month Kçùõa did penance standing on the toes using only air as food. When the penance was continued for six months in this state, Parama÷iva appeared as Sàmba (Ardhanàrã÷vara) and asked what boon he wanted. ørã Kçùõa expressed his wish. øiva said that Jàmbavatã would get a son. Soon Jàmbavatã gave birth to a son. The child was named Sàmba.
     2) %<Marriage.>% Sàmba married Lakùaõà the beautiful daughter of Duryodhana. Hearing about the Svayaüvara marriage of Lakùaõà, Sàmba went to Hastinàpura and took her by force from among the various Kings who were present there. Duryodhana and the others captured him. This news reached Dvàrakà through Nàrada. ørã Kçùõa and Balabhadraràma went to Hastinàpura and rescued Sàmba and took the bride and the bridegroom to Dvàrakà. Ten sons beginning with Sumitra were born to Sàmba by his wife Lakùaõà. (Bhàgavata, Skandha 10).
     3) %<Prabhàvatã abducted.>% Prabhàvatã was the daughter of Vrajanàbha, the King of Supuranagarã. Sàmba, with his brother Pradyumna entered the city Supura in the guise of drama-actors with a view to kidnap the beautiful daughter of Vrajanàbha. They produced four performances such as 'Rambhàbhisàra' and three other dramas and earned the praise of everybody in Supura. In this way they got access to the palace of the King, and when the time suited, they took away Prabhàvatã to Dvàrakà. (Harivaü÷a, 2: 93).
     4). %<The delivery of an iron rod.>% Once some Yàdavas with Sàmba at their head abused Ka÷yapa and some other hermits who came to Dvàrakà. They cursed the Yàdavas, in consequence of which Sàmba gave birth to an iron pestle, which caused the extermination of the Yàdavas. (See under Kçùõa, Para 39, Sub Para 2).
     5) %<The curse of ørã Kçùõa.>% Sàmba was extremely handsome, and even the wives of ørã Kçùõa fell in love with him. Under the circumstances Sàmba tended to become wicked. ørã Kçùõa came to know of the unnatural attachment between his wives and Sàmba, from Nàrada and cursed Sàmba that he would become a leper, and cursed his own wives, that they would be carried away by thieves and plunderers. Accordingly Sàmba became a leper and the wives of ørã Kçùõa were carried away by the âbhãras, after the submerging of Dvàrakà.
     After a few years, according to the advice of Nàrada, Sàmba began to worship the Sun, at a place called Sàmbapura in the basin of the river Candrabhàgà, to get recovery from leprosy. A brahmin also was brought from øuka (Ku÷a) island to perform the fast and vow correctly. (Sàmba 3; Bhaviùya Puràõa, Bràhma Parva, 66. 72; 73. 126; Skanda Puràõa 4. 2. 48; 6. 213).
     6) %<Other details.>%
     (i) Sàmba was present at the Svayaüvara marriage of Draupadã. (M.B. Chapter 185, Verse 17).
     (ii) Among the Yàdavas, who brought the dowry, when Arjuna married Subhadrà there was Sàmba also. (M.B. âdi Parva, Chapter 220, Verse 31).
     (iii) Sàmba learned archery from Arjuna. After this he was a member of the court of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Verse 34).
     (iv) Sàmba was one of the seven great chariot-fighters of Dvàrakà. (M.B. Sabhà Parva, Chapter 14, Verse 57).
     (v) Sàmba was present at the Ràjasåya (royal consecration-sacrifice) of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 34, Verse 16).
     (vi) Sàmba was defeated in the battle he fought with Kùemavçddhi the minister of Sàlva. (M.B. Vana Parva, Chapter 16, Verse 80.)
     (vii) Sàmba killed the asura Vegavàn in a battle. (M.B. Vana Parva, Chapter 16, Verse 17).
     (viii) Sàmba participated in the marriage of Abhimanyu conducted at the city Upaplavya. (M.B. Viràña Parva, Chapter 72, Verse 22).
     (ix) Sàmba came with ørã Kçùõa to Hastinàpura and took part in the Ràjasåya of Yudhiùñhira. (M.B. A÷vamedhika Parva, Chapter 66, Verse 3).
     (x) When the Yàdavas died by hitting one another with the iron pestle, Sàmba also was killed. (M.B. Mausala Parva, Chapter 3, Verse 44).
     (xi) After his death, Sàmba entered the group of Vi÷vadevas. (M.B. Svargàrohaõa Parva, Chapter 5, Verse 16).

#<SâMBA II># A Brahmin scholar. When Dhçtaràùñra started for the forest towards the close of his life, the people bade him farewell. This Brahmin stood among the people and spoke words of consolation. (M.B. â÷ramavàsika Parva, Chapter 10, Verse 13).

#<øAMBARA I># An asura.
     1) %<General.>% Various Puràõas refer to this leader of the asuras as having played a prominent part in the devàsura war. After many such wars he was killed by øiva.
     2) %<øambara's magic power.>% He possessed marvellous magic powers. Once while fighting with him, the Devas were non-plussed by his magical powers, and they hid themselves in a forest. øambara was pleased and he roamed about freely without any fear and burnt the palaces of the protectors of the world. The Devas left their homes and disappeared in disguise. The Devas began killing those whom øambara had appointed as army-chieftains. To counter this attack by the Devas, he created three powerful asuras by his powers of magic. The three asuras called Dama, Vyàla and Ghaña began killing the warriors of the Devas, and the Devas told Brahmà at Satyaloka about the depredations of the asura. Brahmà encouraged them for further fighting, and the three asuras were killed and øambara ran away and hid himself. (J¤ànavàsiùñha Sthitiprakaraõam).
     3) %<øambara in ègveda.>% There are various references to øambara in the ègveda. He was King of the Dasyus. He had mastery over hundred cities. The forts and trenches in those cities were very strong. The forts are referred to as A÷vamayã, âyasã, øatabhujã etc. in the ègveda. The chief enemies of the Aryans were the race of people called Paõis in the city. There is a hint about the killing of øambara in Såkta 17, Anuvàka 8, Maõóala 1 of the ègveda.
     4) %<Other information.>%
     (i) øambara was Ka÷yapaprajàpati's son by his wife Danu.
     (ii) Da÷aratha had, at the request of the Devas defeated øambara in a war fought in Devaloka. (See under Da÷aratha, Para 5).
     (iii) Indra, on another occasion, defeated øambara. (âdi Parva, Chapter 137, Verse 43).

#<øAMBARA II># An asura.
     He was the son of Hiraõyàkùa and brother of øakuni, Dvimårdhà, øaïku and ârya. (Agni Puràõa, Chapter 17). øambara, who was a great adept in magic, was killed in the company of his wife Màyàvatã, by Pradyumna, the son of ørã Kçùõa. (See under Pradyumna).

#<SAMBHALA># (øABHALA, øâMBHALA). A village famed in the Puràõas. According to Mahàbhàrata Mahàviùõu will incarnate as Kalki in this village. (For details see under Kalki).

#<SAMBHAVA># A King of the Påru dynasty, son of ærjà and father of Jaràsandha. (Agni Puràõa, Chapter 278).

@<[Page 678b]>@

#<SAMBHAVAPARVA># A Sub-Parva of âdi Parva Chapters 65-139).

#<øAMBHU I># Dhruva's wife. The couple had two sons called øiùñi and Bhavya. (Viùõu Puràõa, Part 1, Chapter 13).

#<øAMBHU II># Grandson of Tvaùñà, son of Ka÷yapa by Surabhi. Tvaùñà had a son called Vi÷varåpa who begot fourteen sons of whom Hara, Bahuråpa, Tryambaka, Aparàjita, Vçùàkapi, øambhu, Kapardã, Raivata, Mçgavyàdha, Sarpa and Kapàlã these eleven sons of Vi÷varåpa form the Ekàda÷arudras. (Agni Puràõa, Chapter 18).

#<øAMBHU III># One of the three sons of Ambarãùa, the other two being Viråpa and Ketumàn. (Bhàgavata, 9th Skandha). øambhu never tasted meat in his life. (Anu÷àsana Parva, Chapter 115, Verse 66).

#<øAMBHU IV># A Ràkùasa, the son of Vidyujjihva by øårpaõakhà. øambhu, who was engaged in tapas in Daõóaka forest when ørã Ràma visited the forest was attracted by the beauty of Sãtà and transformed himself into a tree to enjoy her beauty with his eyes. Lakùmaõa, who was felling down trees to build an à÷rama felled this tree also, which disappeared immediately leaving behind the dead body of a Ràkùasa. It was the corpse of the Ràkùasa and Ràma comforted Sãtà and Lakùmaõa by revealing the fact to them. (Kamba Ràmàyaõa. Araõyakàõóa).
     Uttara Ràmàyaõa contains a story of how Devavatã (or Vedavatã) daughter of Ku÷adhvaja once cursed øambhu. Devavatã was born from the mouth of Ku÷adhvaja (son of Bçhaspati) while he was learning the Vedas. øambhu wanted to marry the child when she was grown up, but Ku÷adhvaja did not consent to it, and øambhu, in retaliation, killed Ku÷adhvaja in his sleep. Next morning Devavatã awoke from sleep to see the dead body of her father. She cursed øambhu. Her curse was a contributory cause for the death of øambhu by Lakùmaõa.

#<øAMBHU V># An agni, which occupies a status equal to that of a brahmin well-versed in the Vedas. (Vana Parva, Chapter 221, Verse 5).

#<øAMBHU VI># A son born to ørã Kçùõa by Rukmiõãdevã. (Anu÷àsana Parva, Chapter 14, Verse 33).

#<øAMBHU VII># A King of the Bharata dynasty. He was one of the eighty sons of Ugrasena. (Bhàgavata, 9th Skandha).

#<SAMBHæTA># A King, son of Trasadasyu and father of Anaraõya. (Vàyu Puràõa, Chapter 88, Verses 7475).

#<SAMBHæTI I># Wife of Marãci, son of Brahmà. The couple had a son called Paurõamàsa. (Agni Puràõa, Chapter 20).

#<SAMBHæTI II># Wife of Jayadratha. The couple had a son called Vijaya. (Bhàgavata, Skandha 9).

#<øAMBæKA># A øådra muni. During the reign of ørã Ràma a great number of children died in the country and many parents wept before the king about the loss of their offsprings. According to Vasiùñha's advice Ràma enquired whether anybody indulged in actions not proper to his station in life. ørã Ràma surveyed the country from the air in a Vimàna, and during the survey he found øambåka, the ÷ådra muni hanging with his head down and inhaling smoke from a fire lit under him. Thus, having found out that the tapas by that ÷ådra was the reason for the children's death, Ràma killed øambåka immediately. (Kamba Ràmàyaõa, Uttarakàõóa).

#<SAMEôä># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 13).

#<SAýGATA># (SAðGATA). A King of the Maurya dynasty. He was the son of King Suya÷as and the father of King øàli÷åraka. (Bhàgavata, Skandha 12).

#<SAýGAVA># (SAðGAVA). The supervisor of the cattle-shed of Duryodhana. It is stated in Mahàbhàrata, Vana Parva, Chapter 228 that this Saïgava helped Duryodhana in the fight which ensued at the time of the great procession conducted by the Kauravas, to the Pàõóavas in the forest.

#<SAýGHAM># (SAðGHAM). An organisation formed in olden days for the cultivation of øentamil (classic Tamil) literature, which took its origin in south Dràvióa land in the 4th century B.C. The Pàõóyas set up three Saïghams for the promotion of this literature, the first one in southern Madura. When the city was swept by erosion of the sea they set up the second Saïgham at Kapàñapura. When Kapàñapura also was destroyed by the sea, the third Saïgham was founded in Dràvióa Madura. The first Saïgham was called Mutarcaïkam, the second Iñaiccaïkam and the third one Kañaiccaïkam. Reliable information about the first two Saïghams is not available. But, there are reasons to believe that a Saïgham called Kataiccaïkam flourished for about six hundred years from 2nd century B.C. to the close of the 4th century A.D. (History of Kerala Literature by Ullår, Part 1, Page 47).
     The Pàõóyan King had built at Madura a hall (maõóapa) for the poets and scholars of the third Saïgham to assemble together to produce their works. Even to this day there exists a temple called Saïghattàrkovil at the south-western corner of the outer sector of the Sundare÷vara temple. There the idols of Sarasvatã and of the fortynine poets of the Saïgham are being worshipped even today. The growth and influence of the Buddhist and the Jain religions and also that of the Pallava royal dynasty, contributed to the downfall of the Saïgham. The Saïgham poets have written many excellent books. According to legends, Agastyam is a text on grammar of the first Saïgham and Tolkàpyam of the second Saïgham. There were authoritative text books on music written by the last poets of the Saïgham. But, none of these books has been unearthed yet. Again, references are found to dramas like Muruval, Jayantam, etc. They too have not yet been found out. Five mahàkàvyas (Epic poems) and five short Kàvyas also belong to Saïgham works. Puranànåru. Akanànåru, Patiññuppattu, Aiü kurunåru, Kalittokai, Kuruntokai, Paripàñal and Naññiõai are included in the Saïgham work called Eññuttokai. Most of them are collections of many compositions. The authorship of the four hundred songs in Puranànåru is distributed among nearly 160 poets. Aiü Kurunåru contains five hundred songs by five poets. These five hundred songs were collected by the scholar, Kåñalår kizhàr, on the orders of the Cera King, Ceraliruüpozhai. Patiññippattu is a collection of songs composed by ten poets in praise of the Cera Kings. But, only eight of these from two to nine are available yet. Pattuppàññu comprised of the following works like Tirumurukàttuppañai, etc. Tirukkural, Nàlañiyar etc. are among the eighteen works under the group Patineõkãzhkkaõakku. Cilappadikàram, Maõimekhalai, Jãvakacintàmaõi, Kuõóalake÷ã and Valaiyàpati are the five great kàvyas and Nãlake÷i, Cåóàmaõi, Ya÷odàkàvyam, Nàgakumàra-Kàvyam and Udayakumàrakàvyam (Udayaõankatai) are the five short (laghu) kàvyas. Amongst the above kàvyas Maõimekhalai and Kuõóalake÷i are Buddhist kàvyas and Cintàmaõi and the five short kàvyas are Jain works. The last seven books might have been written after the Saïgham period. Tiruttakkatevar, author of Cintàmaõi, lived in eighth century A.D. Some of the songs in Puranànåru are the oldest among the works of the Saïgham period. References to Cera Kings are found in many of these works.

#<SAýGRAHA># One of the two attendants given to Subrahmaõya by the sea, the other being Vikrama. (øalya Parva, Chapter 45; Verse 37).

#<SAýGRâMAJIT># One of the ten sons of ørã Kçùõa by his wife Bhadrà. (Viràña Parva, Chapter 54, Verse 18).

#<SAýHANA># A King of the Påru dynasty, grandson of Påru and son of Manasyu. Saühana was the son of Manasyu by his wife called Sauvãrã. (âdi Parva, Chapter 94, Verse 5).

#<SAýHATâ># Second wife of Dhçtaràùñra. She was the niece of Gàndhàrã.

#<SAýHATâPA># A nàga born in the Airàvata dynasty. It was burtn to ashes at the serpent yaj¤a of Janamejaya (âdi Parva, Chapter 57, Verse 11).

#<SAýHITâ># Collection of hymns addressed to various Devatàs in nature. These songs are in the form of mantras. (See under Veda).

#<SAýHITâKALPA># A section of saühitàs of Atharva Veda. The five sections of Atharva Veda composed by Mu¤jike÷a and called Nakùatrakalpa, Vedakalpa Saühitàkalpa, âïgirasakalpa and øàntikalpa are held in great respect. (See under Veda).

#<SAýHITâøVA># A king of the Bhçgu dynasty, grandson of Harya÷va and son of Nikumbha. Reõukà, granddaughter of Saühità÷va and daughter of Prasenajit was married by maharùi Jamadagni. (Brahmàõóa Puràõa, Chapter 1).

#<SAýHLâDA># (SAýHRâDA) I. A son of Hiraõyaka÷ipu. Two sons called Hiraõyàkùa and Hiraõyaka÷ipu and a daughter called Siühikà were born to Ka÷yapaprajàpati by his wife called Diti, and Hiraõyaka÷ipu had four sons called Anuhràda, Hràda, Prahlàda and Saühràda. Saühràda had three sons named âyuùmàn. øibi, and Bàùkala. (Agni Puràõa, Chapter 19). According to verse 17, Chapter 65 of âdi Parva, Prahlàda, Saühlàda, Anuhlàda, øibi and Bàùkala were the sons of Hiraõyaka÷ipu. This Saühlàda, in his next life, was born as øalya, the Bàlhãka king.

#<SAýHLâDA II># A Ràkùasa, son of Sumàlã by Ketumatã, both of them Ràkùasas. Sumàlã had ten sons called Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa, Daõóa, Supàr÷va, Saühlàda, Prakvàta and Bhàsakarõa. (Uttara Ràmàyaõa).

#<øAMä># A king, son of U÷ãnara. (Bhàgavata, 9th Skandha).

#<SAMäCä># A celestial maid. She was the companion of the celestial maid Vargà. (For further details see under Vargà).

@<[Page 680a]>@

#<øAMäKA I>#
     1) %<General.>% A muni. He remained with herds of cattle and performed tapas feeding himself on the foam from the mouth of calves drinking their mother's milk. He was the father of øçïgã, who cursed king Parãkùit, who once threw a dead snake on the neck of øamãka. The curse was that he would die within seven days of the incident by snake-bite. For details see under Parãkùit, Para 3).
     2) %<Other information.>%
     i) øamãka worships Indra in his court. (Sabhà Parva, Chapter 7, Verse 16).
     ii) øamãka too was present on the occasion when Vyàsa called up and showed Janamejaya the souls of dead kings. (A÷vamedhika Parva, Chapter 35, Verse 8).

#<øAMäKA II># (SAMäKA). A great warrior of the Vçùõi dynasty and one of the seven mahàrathis in Dvàrakà. He was present at the wedding of Draupadã. (âdi Parva. Chapter 14, Verse 58).

#<SAMITI¥JAYA># One of the seven great heroes, who fought in chariot, in the clan of the Yàdavas. (M.B. Sabhà Parva, Chapter 14, Verse 58).

#<øâMITRA># A particular rite performed during a yaj¤a. (âdi Parva, Chapter 196, Verse 1).

#<øAMäVèKúA># (øAMä TREE). (For the connection between this tree and fire see under Agni, Para 12).

#<SAýJ¥â># Wife of Sun (Sårya).
     1) %<Birth.>% Saüj¤à was the daughter of Vi÷vakarman according to the Viùõu Puràõa (Part 3, Chapter 2) and of Tvaùñà according to Mahàbhàrata, âdi Parva (Chapter 66, Verse 35). Most of the Puràõas refer to Saüj¤à as the daughter of Vi÷vakarman.
     2) %<Separation from husband.>% Saüj¤à lacked the power to put up with the heat of Sårya. She once went into the forest to perform Tapas after deputing her companion, Chàyà, to serve her husband. Saüj¤à left her three sons Manu, Yama, and Yamã also in the charge of Chàyà, who in the guise of Saüj¤à served Sårya. He took her to be his wife and begot three children, øanai÷cara, (another) Manu and Tapatã of her. Chàyà once got angry and cursed Yama, son of Saüj¤à. Then it was that Sårya realised that she was not his wife. Sårya felt very sad at this separation from his wife and went to the forest in search of her. He knew, by the power of his meditation, that Saüj¤à was doing tapas in the guise of a mare. Then he assumed the form of a horse and begot of the mare the A÷vinãkumàras and Revanta. The A÷vinãkumàras named Nàsatya and Dasra, were born through the mare's (Saüj¤à) nose. (Anu÷àsana Parva, Chapter 150, Verse 17).
     3) %<Reunion.>% Sårya brought Saüj¤à back with him. She complained to her father Vi÷vakarman, that life with Sårya was impossible on account of his excessive heat, and so Vi÷vakarman ground Sårya on his drilling machine and reduced his heat. But, only (1/8) of the heat (effulgence) could be so reduced, and it was with that fraction of effulgence that Viùõu's disc (cakra), øiva's tri÷åla (trident), Kubera's puùpakavimàna and Subrahmaõya's weapon called øakti were made. (Viùõu Puràõa Part 3, Chapter 2; Harivaü÷a, Chapter 41 and Bhaviùya Puràõa For details see under Tapatã.

#<SAýKHYâ># In ancient India digits up to 19 were in vogue. Bhàskaràcàrya the great mathematician, has in his work, "Lãlàvatã", given the following names to the nineteen digits. 1 Ekam 10 Da÷am 100 øatam 1000 Sahasram 10000 Ayutam 100000 Lakùam 1000000 Prayutam 10000000 Koñi 100000000 Arbudam 1000000000 Abjam 10000000000 Kharvam 10000000000000 Trikharvam 1000000000000 Mahàpadmam 1000000000000 øaïku 1000000000 Jaladhi 100000000000000 Antyam 1000000000000000 Madhyam 100000000000000000 Paràrdham 1000000000000000000 Da÷aparàrdham.

#<øâýKHâYA># An àcàrya, who worked in the ègveda branch of the Vedas.

#<SAýKRAMA># (SAðKRAMA) One of the three attendants given to Subrahmaõya by Viùõu, the other two being Cakra and Vikrama. (øalya Parva, Chapter 45, Verse 37).

#<SAýKRAMA II># One of the followers given to Skanda by Mahàviùõu. (Mahàbhàrata, øànti Parva, Chapter 44, Verse 23).

#<SAýKèTI># A king of the Bhàrata dynasty. He was the son of king Naraka and father of Rantideva. (Bhàgavata 9th Skandha).

#<SAMMARDANA># One of the sons of Vasudeva by Devakã. (Bhàgavata, Skandha 9).

#<SAMMITEYU># A king of the Påru dynasty, being one of ten sons of Bhadrà÷va (Agni Puràõa, Chapter 28).

#<øAMPâKA># A very pious brahmin, whose slogan in life was that renunciation was the greatest asset in life. (øànti Parva, Chapter 176, Verse 4).

#<SAMPâTI I># A bird. The elder brother of Jañàyu.
     1) %<Birth.>% Aruõa and Garuóa were the sons born to Prajàpati Ka÷yapa by his wife Vinatà. Two sons named Sampàti and Jañàyu were born to Aruõa. (For further details see under Jañàyu, para 1).
     2) %<Sampàti in the Ràmàyaõa.>% Once Sampàti and his younger brother Jañàyu flew to the Sun. To protect his younger brother Jañàyu who had neared the Sun, Sampàti opened his wings which were burnt and he fell on the shore of the salt sea. At this time an army of the monkeys, with Hanåmàn at their head came there, in search of Sãtà. Sampàti gave them directions of the path they were to follow. (Detailed story is given under Ràma and Màlã

#<SAMPâTI II># A Ràkùasa (giant). The son of Kumbhãnadã the sister of Kaikasã. (See under Kaikasã).

#<SAMPâTI III># A warrior who fought against the Pàõóavas on the Kaurava side. He took his place at the 'hçdaya' (centre) of the Garuóavyåha set up by Droõa. (Droõa Parva, Chapter 20, Verse 12).

#<SAMPRIYâ># A princess of the Madhu dynasty. King Vidura married her, and a son called Ana÷va was born to the couple. (âdi Parva, Chapter 95, Verse 40).

#<SAMRâJ># Son of Citraratha by ærõà. He married Utkalà and the couple had a son called Marãci, who became very famous in after years. (Bhàgavata, Skandha 5).

#<SAMRâò># The grand-daughter of Manu Svàyambhuva and the daughter of Priyavrata, who had married the daughter of Kardama. Ten sons and two daughters named Samràñ and Kukùi were born to Priyavrata. (Viùõu Puràõa, Aü÷a 2, Chapter 1).

#<SAMèDDHA># A nàga (serpent) born in the family of Dhçtaràùñra. This serpent was burnt to death in the sacrificial fire of the serpent sacrifice of Janamejaya. (M.B. âdi Parva, Chapter 57, Verse 18).

#<SAýSâRA># One in the line of Gurus. (See under Guruparaüpara).

@<[Page 681a]>@

#<SAýøAPTAKAVADHAPARVA># A sub-Parva of Droõa Parva comprising Chapters 17-32.

#<SAýøATä># Wife of the Agni called Pavamàna. The couple had two sons called Sabhya and âvasathya. (Matsya Puràõa, Chapter 51, Verse 12).

#<SAýøRUTYA># One of the Vedàntist sons of Vi÷vàmitra. (Anu÷àsana Parva, Chapter 4, Verse 55).

#<SAýSTHâNA># A region in India mentioned in the Puràõas. Armies from this region protected Bhãùma during the great war. (Bhãùma Parva, Chapter 51).

#<SâMUDRAKATäRTHA># A holy place near Arundhatãvaña. He who bathes here and fasts for three days will derive the same benefits as those of performing the a÷vamedha yaj¤a and gifting away of thousand cows. (Vana Parva, Chapter 84, Verse 81).

#<SâMUDRANIúKUòA># An urban area in India famous in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 49).

#<SAMUDRASENA># A Kùatriya king. He was a wise man, well-versed in Economics. He was the rebirth of Kàleya, an asura. (M.B. âdi Parva, Chapter 67, Verse 54). Bhãmasena defeated this Samudrasena, during his regional conquest of the east. Samudrasena was killed by the Pàõóavas in the Bhàrata battle. (M.B. Sabhà Parva, Chapter 30; Karõa Parva, Chapter 67).

#<SAMUDRAVEGA A># warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 63).

#<SAMUDRONMâDA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 68).

#<SAMæHA># An eternal Vi÷vadeva (god concerned with offerings to the manes). (Anu÷àsana Parva, Chapter 91, Verse 30).

#<SAýVAHA># A wind which moves the aerial chariots of the Devas. According to Vyàsa there are seven winds. While once he was teaching his son øuka Vedas, a storm blew and the teaching had to be stopped for some time. Then øuka asked his father about winds, and Vyàsa answered as follows:
     There are seven vàyus (winds). The first one called Pravaha moves the clouds. The second one, âvaha, causes thunder while the third vàyu, Udvaha, converts sea-water into vapour and causes rain. The fourth one Saüvaha moves clouds in the sky. The clouds are the aeroplanes of the Devas. The fifth is Vivaha, which gives form and shape to the clouds. The sixth Vàyu, Parivaha, keeps âkà÷agaïgà motionless while due to the action of the seventh Vàyu, Paràvaha, the souls travel. (øànti Parva, Chapter 329).

#<SAýVARAöA># A king of the lunar dynasty.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà--Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvàn-Manasyu-Vãtabhaya-øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Bhadrà÷va-Matinàra-Santurodha-Duùyanta-Bharata-Bçhatkùatra-Hasti-Ajamãóha-èkùa-Saüvaraõa.
     2) %<Marriage.>% Saüvaraõa married Tapatã, daughter of Sårya. (For details see under Tapatã).
     3) %<Other information.>%
     (i) King Pà¤càla once attacked and subjugated him. (âdi Parva, Chapter 93, Verse 37).
     (ii) He gave up the throne in fear of the enemy and went and lived on the banks of the river Sindhu. (âdi Parva, Chapter 9, Verse 39).
     (iii) To regain his kingdom he appointed Vasiùñha as his priest. (âdi Parva, Chapter 94, Verse 42).
     (iv) He got back the kingdom by Vasiùñha's help and then he performed a Yaj¤a with the latter as high priest. (âdi Parva, Chapter 94, Verse 45).
     (v) A son called Kuru was born to him by Tapatã daughter of Sårya. (âdi Parva, Chapter 94, Verse 48).
     (vi) He was a devotee of Sårya. (âdi Parva, Chapter 170, Verse 12).
     (vii) No other king more handsome than he had yet been born. (âdi Parva, Chapter 170, Verse 15).
     (viii) Once there was no rainfall for twelve years in his kingdom. (âdi Parva, Chapter 172, Verse 38).
     (ix) He is one of the kings to be remembered at dawn and at dusk. (Anuֈsana Parva, Chapter 165, Verse 54).
     (x) Words like âjamãóha, ârkùa, Paurava, Pauravanandana and èkùaputra have been used in Mahàbhàrata as synonyms of Saüvaraõa.

#<SAýVARTA># Son of Aïgiras.
     1) %<General.>% Aïgiras had eight sons called Bçhaspati, Utathya, Saüvarta, Payasya, øànti, Ghora, Viråpa and Sudhanvà. (Anu÷àsana Parva, Chapter 85, Verse 30). Saüvarta was the third among the sons and he lived on inimical terms with his eldest brother Bçhaspati. When once Bçhaspati forsook king Marutta it was Saüvarta, who managed for the king his yaj¤a. (øànti Parva, Chapter 29, Verse 20).
     2) %<Other information.>%
     (i) Saüvarta is a member of Indra's court. (Sabhà Parva, Chapter 7, Verse 19).
     (ii) He lives in Brahmà's court and worships him. (Sabhà Parva, Chapter 11, Verse 12).
     (iii) He once got conducted at Plakùàvataraõa tãrtha for King Marutta a yaj¤a. (Vana Parva, Chapter 129, Verse 13).
     (iv) Saüvarta and Bçhaspati disliked each other. (Droõa Parva, Chapter 55, Verse 38; øànti Parva, Chapter 29, Verse 29).
     (v) He was one of those who visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 9).
     (vi) It was he, who recited the praises of øiva to king Marutta so that the latter got gold. (M.B. Southern text, A÷vamedha Parva, Chapter 8).
     (vii) Once he paralysed Indra's Vajràyudha. (A÷vamedha Parva, Chapter 10, Verse 17).
     (viii) It was he, who invited and got down Indra to the yaj¤a conducted by Marutta. (A÷vamedha Parva, Chapter 10, Verse 25).

#<SAýVARTAKA I># A nàga born to Ka÷yapaprajàpati of his wife Kadrå. (âdi Parva, Chapter 35, Verse 10).

#<SAýVARTAKA II># An agni, which is burning always on mount Màlyavàn. (Bhãùma Parva, Chapter 7, Verse 27).

#<SAMVARTAVâPä># A holy place (tank). Those, who bathe there will become handsome (Vana Parva, Chapter 85, Verse 31).

#<SAýVEDYA># A holy place. He who bathes here will master learning. (Vana Parva, Chapter 85, Verse 1).

#<SAýVèTTA># A nàga born in the Ka÷yapa dynasty. (Udyoga Parva, Chapter 103, Verse 13).

#<SAMVèTTI># A Devã, who worships Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 43).

#<SAýYAMA># A son of the Ràkùasa called øata÷çïga. He was killed by Sudeva, chief of the army of Ambarãùa. (Mahàbhàrata, Southern Text, øànti Parva, Chapter 98).

@<[Page 682a]>@

#<SAýYAMANA I># Another name of King Somadatta. (Bhãùma Parva, Chapter 61, Verse 33).

#<SAýYAMANA II># A king of Kà÷ã. By nature non-attached to worldly things and very righteous, he studied Sàïkhya and Yoga from Pa¤ca÷ikha and went into the forest renouncing everything. (øànti Parva, Chapter 1).

#<SâýYAMANI># Another name of øala, son of Somadatta. (Bhãùma Parva, Chapter 61, Verse 11)

#<SAýYAMANä># The name of Yama's Capital city. (See under Amaràvatã).

#<øAMYâNIPâTA># A particular measure of distance. If a strong man throws a thing the distance between the man and the spot where the thing thrown by him falls is called øamyànipàta. (Vana Parva, Chapter 84, Verse 9).

#<øAMYâPRâSA># A sacred place on the banks of river Sarasvatã. Here Vyàsa once built an à÷rama and lived there. (Devã Bhàgavata, 6th Skandha).

#<SAýYâTI I># Third son of Nahuùa, his other sons being Yati, Yayàti, âyàti and Dhruva. (âdi Parva, Chapter 75, Verse 30).

#<SAýYâTI II># A king, who was the great-grandson of emperor Påru and son of Pràcinvàn. A÷makã, born of the Yadu dynasty was his mother. He married Varàïgã daughter of Dçùadvàn and a son called Ahaüyàti was born to the couple. (âdi Parva, Chapter 95, Verse 14).

#<SAýYODHAKAöòAKA># A Yakùa, an attendant of Kubera. (Vàlmãki Ràmàyaõa, Uttara Kàõóa, Chapter 14, Verse 21).

#<øAýYU I># The eldest son of Bçhaspati. This agni (øaüyu) is worshipped in Càturmàsya and a÷vamedha yaj¤as. Satyà, daughter of Dharmadeva was øaüyu's wife, and to the couple were born a son and three daughters. (Vana Parva, Chapter 219, Verse 2).

#<øAýYU II># An àcàrya. He is believed to have a special method of performing yaj¤as. (øatapathabràhmaõa).

#<SANAKâDI (S)># Sanaka, Sanandana, Sanàtana and Sanatkumàra, the four Sages.
     The Sanakàdis are the mental sons of Brahmà. When they stood in the form of infants they were asked to create subjects. But they were the incarnation of 'Sattva', (the attribute of purity), and so were not prepared to undertake creation. Even at the age of four or five the four of them learned the Vedas, and travelled together. They were celibates for ever. While the Sanakàdis were travelling thus one day they reached Vaikuõñha, and cursed Jaya and Vijaya who showed disrespect towards them. (See under Jayavijayas).
     It is mentioned in some places that the Sanakàdis were the incarnations of portions of Mahàviùõu. Once Brahmà praised the incarnations of Viùõu.
     It is clear that the Kumàras (Sanakàdis) had taken incarnation before the present Brahmà began the work of creation. (Devã Bhàgavata, Skandha 1; Skandha 7; Bhàgavata, Skandha 7, Bhaviùya Puràõa).

#<SANANDANA I># A hermit who was one of the Sanakàdis.

#<SANANDANA II># A disciple of øaïkaràcàrya. (For further details see under øaïkaràcàrya, Para 6).

#<SANâTANA I># A hermit. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 4, Stanza 16, that this hermit shone in the court of Yudhiùñhira.

#<SANâTANA II># One of the Sanakàdis.

#<SANATKUMâRA># One of the Sanakàdis.

#<SANATSUJâTA># Another name of Sanatkumàra, who is one of the four Sanakàdis. (See under Sanatkumàra).

@<[Page 682b]>@

#<SANATSUJâTA PARVA># A sub-section of Udyoga Parva in Mahàbhàrata, Chapters 42 to 46.

#<SA¥CâRAKA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 74).

#<SANDAýøA># A hell. (See under Kàla).

#<øAöôHâMARKA># The two çùis called øaõóha and Marka, who were priests of the asuras and whose presence made them invincible. The Devas enticed the two priests to their side by offering them Soma and thus rendered the asuras powerless. When the Devas after some time, began a yaj¤a, øaõóha and Marka approached them for the promised Soma, but the Devas did not keep their word, and the disillusioned øaõóhamarkas were driven out of the yàj¤ic hall. (Taittirãyasaühità, 6, 4, 10).

#<SANDHâNAKARAöä># (See under Mçtasa¤jãvanã).

#<SANDHYâ I># The previous birth of Arundhatã, wife of Vasiùñha. (For more details see under Vasiùñha Para 1, Sub-Section 1).

#<SANDHYâ II># Mother of the giantess Sàlakañaïkà. It is stated in Uttara Ràmàyaõa that this Sàlakañaïkà. the daughter of Sandhyà was married by the giant Vidyutke÷a.

#<SANDHYâ III># Time of union or conjunction. There are three Sandhyàs in a day. These are morning sandhyà (Pràtaþsandhyà), noon sandhyà (Madhyàhna sandhyà) and evening sandhyà (Sàyaü Sandhyà). The meeting time of night and day, is morning Sandhyà, the joining time of the first half and the second half of the day, is noon (Madhyàhna Sandhyà), and the joining time of day and night, is evening Sandhyà (Sàyaü sandhyà). Brahmins should keep the three Sandhyàs properly. The morning sandhyà is of three kinds. Good, Medium and Bad. When the morning stars are seen and the sunrise is approaching it is good morning; when the stars are not seen and the sun is not risen it is medium sandhyà and the morning time after the sunrise is bad Sandhyà. In sàyaüsandhyà also there is this difference of time, as good, medium and bad. The time till the sunset is good; the time after the sunset and before the rising of the stars is medium and the evening after the rising of the stars is bad. In the Vedas it is metaphorically mentioned that Brahmins are trees, and the three sandhyàs are their roots, the Vedas, their branches and the rites and rituals ordained in the Vedas their leaves. From this it is clear that Brahmins should on no account leave unobserved, worships at these three sandhyàs. The Brahmin who does not observe these three sandhyàs carefully will, in his life time, become a ÷ådra and after the death, will be born again as a dog. Moreover the Brahmin who does not do the three evening, morning and noon worships, will have no right to conduct any other Vedic rites.
     After the sun-rise and sun-set, within three nàzhikas (a nàzhika-24 minutes) the morning and evening worship should be finished. There is atonement ordered for morning and evening prayers conducted after the stipulated time. (Devã Bhàgavata, Skandha 11).

#<SANDHYâ IV># A holy river who worships Varuõa in his assembly. (Sabhà Parva, Chapter 9, Verse 23).

#<SANDHYâ V># The presiding Devatà of dusk. She is called Pratãcyàdevã as well. (Udyoga Parva, Chapter 117, Verse 16).

#<SANDHYâKARANANDä># A Sanskrit poet who lived in the 12th century A.D. A poetic work of this author is "Ràmapàlacarita" This book is about the king Ràmapàla, who ruled over Bengal at the end of 11th century A.D.

#<SANDHYâRâGA># The red colour seen in the sky in the evening is Sandhyàràga. Ràgiõã the daughter of Himavàn did penance to obtain Parama÷iva as husband. The Devas took her before Brahmà, who said that she was not able to bear the radiance of øiva. Hearing this opinion Ràgiõã got angry and Brahmà cursed her and changed her into Sandhyàràga. (See under Pàrvatã).

#<SANDHYâVALä># Sandhyàvalã was the wife of King Rukmàïgada. (See under Dharmàïgada).

#<øâöôILä I># A daughter of Dakùa. She was married by Dharmadeva and a Vasu called Anala was born to the couple. (âdi Parva, Chapter 67, Verse 17).

#<øâöôILä II># A yoginã famed in the Puràõas. She once cursed Garuóa as a result of which he lost his feathers. (For details see under Garuóa).

#<øâöôILä III># A very chaste Devã living in Devaloka. She once taught Sumanas, the Kekaya princess the duties of a chaste woman. (Anu÷àsana Parva, Chapter 123, Verse 8).

#<øâöôILYA I># A great maharùi. Some details about him are given hereunder.
     (1) King øatànãka and his wife Viùõumatã, who had no issues approached the maharùi in great sorrow. As a result of eating rice given by the maharùi Viùõumatã became the mother of a son, who became in later years famous as emperor Sahasrànãka. (Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 1).
     (2) A member of Yudhiùñhira's court. (Sabhà Parva, Chapter 4, Verse 17).
     (3) He had an ascetic daughter. (øalya Parva, Chapter 54, Verse 5).
     (4) He once opined that the gift of a mere ox-cart was equal to the gift of water in a golden pot. (Anuֈsana Parva, Chapter 65, Verse 19).
     (5) He visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 6).
     (6) King Sumanyu once gave the maharùi plenty of food materials. (Anu÷àsana Parva, Chapter 173, Verse 22).

#<øâöôILYA II># A maharùi born in the dynasty of Ka÷yapa, son of Marãci. As Agni was born in the family of the maharùi it came to be called 'øàõóilyagotrãya' (born in the family of øàõóilya). King Sumanyu once gave him food and other edible things. (Anu÷àsana Parva, Chapter 137, Verse 22).

#<øâöôILYA III># A King, a great devotee of øiva. As a youth he became a philanderer with the result that the honour of women was in jeopardy. The King being a devotee of øiva even Yama could not punish him. At last, when øiva came to know of the immorality of his devotee he cursed the King to be turned into a tortoise for thousand years.

#<øâöôILYA IV># A maharùi, who desired to worship Viùõu not in the Vedic method for which purpose he even wrote a book to propagate non-vedic principles. For the above sinful action he had to live in hell and at last he was born as Jamadagni of the Bhçgu dynasty. (Vçddhahàrãtasmçti, 180, 193).

#<øâöôILYA V># A maharùi whose Bhaktisåtras (Aphorisms on devotion) are as famous as those of Nàrada. He taught bhakti in a scientific way (by øàõóilya science).

@<[Page 683b]>@

#<SâNDäPANI># Preceptor of ørã Kçùõa and Balabhadra Ràma from whom they learned all the Vedas, art of drawing, astronomy, gàndharva Veda, medicine, training elephants and horses and archery. (For details see under Kçùõa, Para 12).

#<øANI># (øANAIøCARA-SATURN).
     1) %<General.>% øani is the son of Sårya by Chàyà, the maid-servant of Saüj¤à. Sårya had three sons by Chàyà, Manu, Tapatã and øani. (See under Chàyà).
     2) %<Other information.>%
     (i) øani worships Brahmà in Brahmasabhà. (Sabhà Parva, Chapter 11, Verse 29).
     (ii) øani is very effulgent and intense in his form and character. When øani threatens the star Rohiõã, great disasters occur on earth. (Udyoga Parva, Chapter 143, Verse 8).
     (iii) øani will incarnate as Manu in the coming Yuga. (øànti Parva, Chapter 349, Verse 55).
     (iv) øani is one of the planets to be daily worshipped. (Anu÷àsana Parva, Chapter 165, Verse 17).
     (v) In the battle between øiva and Tripura, øani mounted in a chariot clashed with Narakàsura. (Bhàgavata, 6th Skandha).

#<SANäYA># A country in south India famous in the Puràõas. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 63.

#<SA¥JAYA I># Minister of Dhçtaràùñra.
     1) %<Birth.>% Sa¤jaya, who was equal to a hermit, was born as the son of Såta from a portion of Gavalgaõa. (âdi Parva, Chapter 68, Verse 93).
     2) %<The boon of Sa¤jaya.>% Sa¤jaya who was born within the circle of the friends of the Kauravas, became the minister of Dhçtaràùñra. The great work that Sa¤jaya did in Mahàbhàrata was, telling Dhçtaràùñra every thing that was taking place in the battle-field without leaving even the smallest events in the order of their occurrence. Sa¤jaya was able to do this because of the boon granted by Vyàsa.
     When the armies of the Kauravas and the Pàõóavas pitched their camps on either side of the battlefield, Vedavyàsa came to Hastinàpura and saw Dhçtaràùñra. Dhçtaràùñra heard about the preparations on either side for the battle. He did not like to go to the battle-field and see for himself the events of the battle. He said so to Vyàsa. Then Vyàsa called Sa¤jaya to him and said "Sa¤jaya shall see all the events of the battle directly. He shall have such a divine inward eye." Vyàsa continued. "O king! Sa¤jaya has inward eyes. He will tell you everything about the battle. He will be knowing all. Whenever he thinks of it he will see everything that takes place in the day and in the night in open, and in secret. No weapon will cut him and no weariness will affect him. He is the son of Gavalgaõa and will come away unhurt from the battle."
     Because of this blessing Sa¤jaya used to inform Dhçtaràùñra of all the events in the battle at the time of the occurrence. Sa¤jaya informed Dhçtaràùñra of the news up to the death of Duryodhana. When Duryodhana was killed the cry of A÷vatthàmà grew louder. Sa¤jaya who heard this cry early in the morning, ran to the battlefield with a broken heart. With the death of Duryodhana the boon of inward eye given to Sa¤jaya by Vyàsa was lost. (M.B. Bhãùma Parva, Chapter 2; Sauptika Parva, Chapter 9).
     3) %<Other details.>%
     (i) Sa¤jaya stood as the host in the Ràjasåya sacrifice of Yudhiùñhira, and received the guests and showed them hospitality. (M.B. Sabhà Parva, Chapter 35, Verse 6).
     (ii) When the Pàõóavas were defeated in the game of dice and were sent to the forest Sa¤jaya came to Dhçtaràùñra and reviled him. (Sabhà Parva, Chapter 81, Verse 5).
     (iii) Vidura got angry because the Pàõóavas were sent to live in the forest, and leaving the Kauravas he also went to the forest. Knowing that Vidura was in the Kàmyaka forest, Dhçtaràùñra sent Sa¤jaya and brought Vidura back. (M.B. Vana Parva, Chapter 6, Verse 5).
     (iv) ørã Kçùõa and the others vowed at the Kàmyakavana to kill Duryodhana. Sa¤jaya gave Dhçtaràùñra a detailed description of that Vow. (M.B. Vana Parva, Chapter 51, Verse 15).
     (v) Dhçtaràùñra sent Sa¤jaya to learn about the welfare of the Pàõóavas who had returned after completing the forest life and Pseudonymity. (M.B. Udyoga Parva, Chapter 23, Verse 1).
     (vi) Sa¤jaya went to the court of the Pàõóavas and gave the message of Dhçtaràùñra to them. (M.B. Udyoga Parva, Chapter 25).
     (vii) Sa¤jaya who had returned from the court of the Pàõóavas, informed Dhçtaràùñra of the news and reproached him much. (M.B. Udyoga Parva, Chapter 32, Verse 11).
     (viii) Sa¤jaya repeated the message of Arjuna in the court of the Kauravas. (M.B. Udyoga Parva, Chapter 48).
     (ix) Sa¤jaya told Dhçtaràùñra, who the prominent helpers of Yudhiùñhira, were. (M.B. Udyoga Parva, Chapter 50).
     (x) Sa¤jaya advised Dhçtaràùñra to put Duryodhana under control. (M.B. Udyoga Parva, Chapter 54).
     (xi) Sa¤jaya gave Duryodhana a description of the horses and the chariots of the Pàõóavas. (M.B. Udyoga Parva, Chapter 56, Verse 7).
     (xii) Sa¤jaya repeated the message of Arjuna to Dhçtaràùñra. (M.B. Udyoga Parva, Chapter 66).
     (xiii) Sa¤jaya described to Dhçtaràùñra the greatness of ørã Kçùõa. (M.B. Udyoga Parva, Chapters 68-70).
     (xiv) Sa¤jaya told Dhçtaràùñra the fact that the Pàõóavas and the Kauravas had pitched their tents in the battlefield of Kurukùetra. (M.B. Udyoga Parva, Chapter 159, Verse 8).
     (xv) At this time Vyàsa came there and gave Sa¤jaya the boon that he would see directly every thing that took place in the battlefield and would inform Dhçtaràùñra. (M.B. Bhãùma Parva, Chapter 2, Verse 10).
     (xvi) Sa¤jaya informed Dhçtaràùñra of the good qualities of the earth, the island of Sudar÷ana, the death of Bhãùma, and so on. (M.B. Bhãùma Parva; Droõa Parva).
     (xvii) Sa¤jaya gave the names of every one who was killed on the side of the Kauravas. (M.B. Karõa Parva, Chapter 5).
     (xviii) Sa¤jaya reported to Dhçtaràùñra about those who died on the side of the Pàõóavas also. (Karõa, Parva, Chapter 6).
     (xix) Sa¤jaya told Dhçtaràùñra about those who were alive on the side of the Kauravas. (Karõa Parva, Chapter 7).
     (xx) Sàtyaki took Sa¤jaya as a captive. (øalya Parva, Chapter 25, Verse 57).
     (xxi) Due to the blessings of Vyàsa Sa¤jaya escaped from the captivity of Sàtyaki. (øalya Parva, Chapter 27, Verse 39).
     (xxii) Sa¤jaya consoled Dhçtaràùñra. (M.B. Strã Parva, Chapter 1, Verse 23).
     (xxiii) Yudhiùñhira entrusted Sa¤jaya with the duty of post-war-reconstructions. (M.B. øànti Parva, Chapter 41, Verse 11).
     (xxiv) Towards the close of his life Sa¤jaya went with Dhçtaràùñra and Gàndhàrã to the forest. (â÷ramavàsika Parva, Chapter 15, Verse 8).
     (xxv) On the first day of this journey to the forest, they reached the basin of the river Ganges. On that day Sa¤jaya made the bed for Dhçtaràùñra. (â÷ramavàsika Parva, Chapter 18, Verse 19).
     (xxvi) Sa¤jaya introduced the wives of the Pàõóavas to the hermits. (â÷ramavàsika Parva, Chapter 25).
     (xxvii) On reaching the forest Sa¤jaya observed complete fast for two days. (â÷ramavàsika Parva, Chapter 37, Verse 13).
     (xxviii) Sa¤jaya always walked close behind Dhçtaràùñra and in places of ups and downs he led the King by the hand. (â÷ramavàsika Parva, Chapter 37, Verse 16).
     4). %<The End.>% While Dhçtaràùñra and the others were walking along the forest a jungle-fire was seen. Instantly it encircled them. Dhçtaràùñra cried out to Sa¤jaya to run for his life. But Sa¤jaya did not like to forsake them in that danger. Dhçtaràùñra said that since they had left home and country there was no wrong in dying by jungle fire. At last yielding to the compulsion of Dhçtaràùñra, Sa¤jaya ran away from the jungle-fire. Dhçtaràùñra, Gàndhàrã and Kuntã died in the wild-fire. Sa¤jaya reached the basin of the Ganges and informed the hermits of the death of Dhçtaràùñra and the others, and then went to the Himàlayas. (M.B. â÷ramavàsika, Chapter 37, Verse 19).

#<SA¥JAYA II># A prince of the country called Sauvãra. It is stated in Mahàbhàrata, Vana Parva, Chapter 265, Verse 10, that it was this prince Sa¤jaya who carried the flag and walked in front of Jayadratha, on his journey to carry away Pà¤càlã. In the fight which ensued Arjuna killed this Sa¤jaya. (M.B. Vana Parva, Chapter 271, Verse 27).

#<SA¥JAYA III># Another prince of the country of Sauvãra. Vidulà was the mother of this prince. This prince once ran away from the battle-field and by the instigation of his mother went to the battlefield again. This story occurs in Mahàbhàrata, Udyoga Parva, Chapter 16.

#<SA¥JAYANTä># An ancient city of South India. Sahadeva, during his regional conquest of the south sent his messengers to this country and conquered it easily. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 31, Verse 70, that Sahadeva got tribute from this country.

#<SA¥JAYAYâNAPARVA># A sub-section of Udyoga Parva in Mahàbhàrata. This comprises Chapters 30 to 32 of Udyoga Parva.

#<SA¥JäVA># A character in the Pa¤catantra. (See under Pa¤catantra).

@<[Page 685a]>@

#<SA¥JäVANAMAöI># The jewel in the head of serpents. There is a tradition among the poets that this jewel is the basis of the serpent's life. There is a story in Mahà bhàrata, A÷vamedhika Parva, Chapter 30, Verse 42, stating how Babhruvàhana brought Arjuna to life by Sa¤jãvanamaõi. (For details see under Babhruvàhana).

#<SAðKALPA># One of the sons born to Dharmadeva by his wife Saïkalpà. (Bhàgavata, Skandha 6).

#<SAðKALPâ># A daughter of Dakùa. Dharmadeva married the following ten daughters of Dakùa, i.e. Arundhatã, Vasu, Yamã, Lambà, Bhànå, Marutvatã, Saïkalpà, Muhårtà, Sàdhyà and Vi÷và.

#<øAðKARA I># A synonym of øiva.

#<øAðKARA II># A simpleton, who was killed by his wife. This brahmin had a very mean wife called Kalipriyà. After killing her husband she left the place with her paramour. But, wild animals killed him on their way in the forest. In all repentance Kalipriyà returned home and after worshipping the corpse of her husband she observed Kàrttika vrata at the instance of certain women. Thereby she got absolution from sin and attained heaven. (Padma Puràõa, Brahmakhaõóa, Chapter 10).

#<øAðKARâCâRYA>#
     1) %<General.>% The spiritual and philosophical preceptor of India. ørã øaïkara was born in the village of Kàlañi on the banks of the holy river Periyàr, also called Cårõà and Pårõà. According to certain scholars he was born in 509 B.C. while certain others contend that he saw the light of day in 84 A.D. Yet others place his date of birth in various periods between 509 B.C. and 84 A.D. Whatever that may be, the great àcàrya is believed to have lived only for 32 years.
     2) %<Birth.>% The name of øaïkara's father was øivaguru and that of his mother âryàmbà. This nambådiri couple had no issues for a long time. So they went to Tç÷÷ivaperår (Trichur) to worship øiva in the famous øiva temple there. The idol in that temple is known as Vçùàcale÷vara and Vañakkunnàtha also. Ere long Lord øiva blessed them with a son. The belief is still held that, pleased with the prayer of øivaguru and âryàmbà øiva himself was born as their son. The child began exhibiting extraordinary intellectual powers. At the age of five the boy øaïkara was invested with the sacred thread. By the time he was eight years old he had earned deep erudition in the Vedas, øàstras, Puràõas, epics (itihàsas) etc. His father was no more by then and on the mother devolved the duty of bringing the child up.
     3) %<Crocodile-attack.>% The boy showed no taste for or interest in childish plays, but evinced a tendency towards a life of renunciation. This attitude of the son pained the mother much and she wanted her son to get married. But, the boy did not like the idea. As fate would have it, an incident which proved to be a turning point in the boy's life occurred soon. One day the mother and her son were bathing in the Periyàr, when a crocodile caught hold of the boy. He cried aloud, and the mother got greatly alarmed. There was a custom for one to take to sannyàsa, irrespective of circumstances, when danger or death threatened one, and that is called àpatsannyàsa. øaïkara prayed to his mother for permission to take to sannyàsa at that moment when his end was near, and willynilly the mother granted permission. All at once the crocodile, which had so unexpectedly attacked him, disappeared equally unexpectedly. The boy came out of the river absolutely unhurt. The decision to take to sannyàsa was taken once for all. øaïkara assured his mother, before he started on a tour of the country, that he would be present at her bedside during her last days and also that he would duly perform her obsequies.
     4) %<In the presence of the preceptor.>% øaïkara, who then was not even seven years old, started for the north in quest of a preceptor, and on the banks of the Narmadà he saw Govinda-bhagavatpàda, the disciple of ørã Gauóapàda. The Bhagavatpàda was sitting in a cave surrounded by many wise people. øaïkara approached and requested him to admit him as a disciple and grant him sannyàsa. øaïkara's prayer was granted.
     5) %<Controlled flood.>% A wonderful thing happened while øaïkara was living at the à÷rama. The Narmadà was in spate and the huts on its banks were about to be submerged in water. People got alarmed. Then øaïkara put his kamaõóalu (vessel which sannyàsins keep with them for water) and chanted the Jalàkarùaõa Mantra. (hymn to attract water). At once the water which had flooded the banks flowed back into the river. People and their huts were saved. Afterwards his Guru asked øaïkara to go to and live in Kà÷ã and write Bhàùyas (commentaries) on the Prasthànatrayam, i.e. the Brahmasåtras, the Upaniùads and the Gãtà.
     6) %<Padmapàda.>% Accordingly øaïkara went to Kà÷ã. It was there that he took as his first disciple Viùõu÷arman, a young man from the Cola region of the country. øaïkara called him Sanandana. Afterwards other disciples also came in. But, gradually jealousies cropped up in the ranks of the disciples. The other disciples of øaïkara thought that the latter was partial towards Sanandana and showed special affection and regards to him. øaïkara then decided to prove to the others that Sanandana was a disciple of exceptional talents and merits. One day øaïkara was bathing with his other disciples in the Gaïgà, and he called Sanandana who was on the other side of the river to go to him. Sanandana walked on the surface of the water to his Guru, and as he took each step a lotus flower appeared beneath and held him up from sinking into the water. From that day onwards he came to be called Padmapàda, and his colleagues also realised his greatness.
     7) %<Hastàmalaka.>% Hastàmalaka was one of the best disciples of øaïkara. There is a story about his becoming øaïkara's disciple. He was born dumb. His father, Divàkara took Hastàmalaka to øaïkara believing that due to the blessing of the great Guru his son would gain powers of speech. øaïkara asked the dumb boy, 'who are you?' and the boy answered, 'I am the soul, which has no relationship with the parts and attributes of body and mind and which is also entirely different from them'. There were certain verses, which the boy recited as answer to øaïkara's question and each verse ended with 'nityopalabdhisvaråpohamàtmà' (I am the àtman and eternal knowledge, consciousess, is its characteristic). The boy's answer pleased øaïkara, who took him as a disciple of his. The boy was given sannyàsa under the name Hastàmalaka the meaning of which word is he who is in possession of knowledge like the gooseberry in one's palm.
     8) %<Toñakàcàrya.>% Toñakàcàrya was a disciple, who came soon after Hastàmalaka. The name Toñakàcàrya has a story behind it. This disciple approached øaïkara with his request for discipleship in verse praising the latter. The verses were composed in the difficult toñaka metre. The verses attracted øaïkara very much and he took the applicant as disciple. His real name was Kalànàtha, but the Guru named him Toñakàcàrya in view of his verses in that metre.
     9) %<The Caõóàlaguru.>% There is a story about øiva going to øaïkara at Kà÷ã in the guise of a Caõóàla and øaïkara receiving him. One morning øaïkara, after bathing in the Gaïgà, was returning to the Vi÷vanàtha temple. A Caõóàla with his hunting dogs and a pot of liquor was advancing from the opposite direction of øaïkara, who asked the former to move away from his path. Immediately the Caõóàla asked, which, the body or soul, is to remove itself from the path? The body of everybody is composed of blood, flesh, bones etc; the constitution of it also is the same. But, the âtman is universal and omnipresent. Whom-which of the two-are you asking to move away from your path? øaïkara realised from the above answer that the Caõóàla was an extraordinary person. In fact, it was Siva, who had disguised himself as a Caõóàla. øaïkara prostrated before him. øaïkara thought about God saying that he who had attained Brahman and the consciousness of oneness with all, was his Guru, whether he be a Brahmin or a Caõóàla.
     10) %<Derisive of the grammarian.>% øaïkara has composed a hymn named Mohamudgara, in which he ridicules a grammarian. One day walking along a street in Kà÷ã øaïkara saw a grammarian learning by rote rules of grammar, and then he composed the very sweet and beautiful poem--Bhaja Govindam--to reveal the foolishness of the grammarian repeating the useless rules of grammar. By the very first verse of the poem øaïkara revealed the following truth: "Oh! fool! worship Govinda (Bhaja Govindam) meditate upon Him. You meditate upon Govinda realising the truth that when death approaches, the grammatical såtra "ôukç¤ Karaõe" will not come to your aid."
     11) %<Saw Vyàsa.>% øiva, when he appeared in the guise of a Caõóàla to øaïkara, had asked him to visit Badarikà÷rama, and accordingly he went there and visited Vyàsa. It was there that øaïkara met his supreme preceptor, Govindapàda. He returned to Kà÷ã with the blessings of Vyàsa and Govindapàda and engaged himself in the writing of books.
     12) %<øaïkara's age.>% There is a legend about øaïkara's life. Brahmà had allotted to him only eight years' life. Before øaïkara left his house at Kàlañi, a batch of sannyàsins including Agastya and Nàrada came to the house. The sannyàsins, who were pleased with the reception accorded to them blessed øaïkara to live for sixteen years instead of the eight Brahmà had permitted him.
     While øaïkara was writing books at Muktimaõóapa at Maõikarõikà Ghat in Kà÷ã Vyàsa came there one day in the guise of an old man, and there ensued a lengthy discussion between the two. Padmapàda recongnised Vyàsa in the old man and told him and øaïkara thus: "How would there be peace and happiness in the world, if øaïkara, the incarnation of øiva and Vedavyàsa, the incarnation of Viùõu quarrelled with each other?" As soon as his identity was revealed thus, Vyàsa admitted that øaïkara's Bhàùya on the Brahmasåtras was correct and blessed him to live for thirtytwo, instead of sixteen years.
     13) %<Controversy between øaïkara and Maõóanami÷ra.>% Pandits (scholars) view the controversy or discussion between øaïkara and Maõóanami÷ra as the most important event in øaïkara's life. Three incidents, øaïkara's meeting Kumàrilabhañña, his defeating Maõóanami÷ra and his entering the dead body of another person--may be found in connection with the above controversy.
     %<A: Meeting with Kumàrilabhañña.>% øaïkara's object was to expose the defects and draw-backs in Pårvamãmàüsà (the ritual part of the Vedas). Kumàrilabhañña was the most competent person for a discussion on the subject. øaïkara, for this purpose, went to Prayàga from Kà÷ã. But, Kumàrilabhañña was not in a condition fit for discussion. He was slowly burning himself to death in a heap of paddy husk set on fire. He courted this punishment voluntarily to atone for a wrong he had committed. Years back he had put on Buddhistic attire and studied the secrets of Buddhistic religion from its preceptors with the object of refuting that religion. Kumàrilabhañña had great faith in Karmakàõóa, and he therefore, decided that it was his duty to make a tonement for the wrong he had purposely done according to injunctions laid down in Karmakàõóa. øaïkara was very sorry to find Kumàrilabhañña in this condition in which discussion could not be held with him on the defects of Pårvamãmàüsà. Kumàrilabhañña directed øaïkara to the great scholar, Maõóanami÷ra at Màhiùmatã for a discussion on Pårvamãmàüsà.
     %<B. Maõóanami÷ra defeated.>% When øaïkara reached Maõóanami÷ra's house a ceremony connected with obsequies was being conducted there. The door for entry to the house was closed. øaïkara, by his yogic power entered the home and revealed the object of his visit to Maõóanami÷ra, who agreed to the proposal of øaïkara. Accordingly a debate began between the two. Bhàratãdevã, wife of Maõóanami÷ra and an erudite scholar in her own title acted as the arbiter in the discussion. Before the debate started she put a garland of flowers on the neck of both the contenders and announced that he would be considered as defeated in the debate the garland on whose neck began fading first. The debate continued for a number of days and the garland on Maõóanami÷ra's neck began showing signs of fading. According to the terms and conditions of the debate Maõóanami÷ra acknowledged defeat. He accepted øaïkara's discipleship.
     %<C. Parakàyaprave÷a (Entering the dead body of another person).>% But, Bhàratãdevã argued that it was not enough that øaïkara had defeated her husband in debate. She challenged him to defeat her as well, and øaïkara accepted the challenge. Many topics dealt with in the various øàstras were debated upon and øaïkara won all those debates. Ultimately Bhàratãdevã raised certain points connected with the science of sexual love in the course of her arguments. øaïkara admitted that he did not possess sufficient mastery over the subject as he had taken himself to sannyàsa even from infancy. But, he told her that if he was allowed necessary time for it he would debate on that topic also. Bhàratãdevã granted him time for it and the debate was adjourned.
     øaïkara prepared himself for the study of the science of sexual love. Just at that time a King called Amaruka died. After asking his disciples to take especial care of his body øaïkara entered by yogic power the dead body of Amaruka. The dead King came back to life and his people felt very happy about the mysterious happening. øaïkara, who had thus entered the body of King Amaruka, lived in the palace enjoying all royal pleasures. He gained practical experience in the matter of sexual love from the queens in the palace. People found the resurrected King Amaruka to be better and more intelligent. The ministers suspected that the soul which dwelt in the body of the king was of some one else. Under the impression that it might be that of some yogin the ministers deputed agents to various parts of the country to find out if there was anywhere the dead body of a yogã, and they found out øaïkara's body. It was about to be burnt on the pyre when the disciples of øaïkara met King Amaruka at the palace and informed him about these developments. Immediately øaïkara quitted his royal body and entered his own body now lying on the funeral pyre. He prayed to ørãlakùmãnarasiüha and came out from the burning pyre.
     øaïkara returned immediately to Maõóanami÷ra's house and the debate was started again. Bhàratãdevã realised that øaïkara could not be defeated in topics related to the science of sex. Thus øaïkara gained absolute victory in his debate with Maõóanami÷ra, who then requested the former to grant him sannyàsa and accept him as a disciple. øaïkara did so. Bhàratãdevã too followed her husband in accepting sannyàsa.
     14) %<Mother's death.>% øaïkara now knew that it was time for his mother's death. According to his promise to her that he would be by her side at the time of her death øaïkara returned to Kàlañi. His mother expired, and he made arrangments for cremation. But his relations did not cooperate with him and argued that it was against the injunctions in the øàstras for a son, who had taken to sannyàsa, to perform the cremation etc. of his mother. At last, øaïkara had to cremate his mother by himself without others' help. He made a pyre with plantain stems in the compound of his house, and cut his mother's corpse into pieces, carried the pieces to the funeral pyre and thus cremated the body.
     15) %<Triumphal tour.>% After the cremation of his mother øaïkara set out on his triumphal tour of the country. He is believed to have travelled throughout India three times. Wherever he went he gained friends and also made enemies. It was during these tours that he established the four mañhas (centres) in the four regions of the country. øçïgeri in the south, Jaganàtha in the east, Dvàrakà in the west and Badarãnàtha in the north were the four chief mañhas established by øaïkara and they continue to function even to this day.
     The øiva, Viùõu and Devã temples and other Hindu religious institutions to be found in India today very eloquently proclaim the achievements and unique reputation of øaïkara. It is traditionally believed that øaïkara brought five liïgas from Kailàsa and installed them in the five great temples. Muktiliïga in Kedàra, Paraliïga in the Nãlakaõñha temple in Nepal, Mokùa liïga at Cidambaram, Bhogaliïga in øçïgeri and Yogaliïga in Kà¤cã are the five liïgas installed by øaïkara. The 'five-in-one' method of worship was also propounded by him. According to this system âditya, Ambikà, Viùõu, Gaõanàtha and Mahe÷vara are conjointly worshipped, special importance being given by the worshipper to his special deity. øaïkara appointed one disciple of his each in each of the mañhas as its head and these mañhas play the most important role in the maintenance and propagation of the Advaita philosophy. The heads of these mañhas during various periods have been reputed Vedàntists and noble souls. Jyotirmañha in Badarikà÷rama, Govardhana pãñha in Jagannàthapurã, øàradà pãñha in øçïgeri and Kàmakoñipãñha in Kà¤cã are the most important of the ørã øaïkara pãñhas. Having thus completed his philsophic mission or object in life øaïkara entered mahàsamàdhi at the age of thirtytwo. Some scholars believe that he disappeared in a cave at Kedàra while certain others hold the view that he ascended the Sarvaj¤apãñha (the omniscient state) at Kà¤cã and spent his closing days there.
     16) %<His works.>% The literary compositions of øaïkara may be classified into four divisions, viz, Bhàùyas (commentaries), original works, hymns to various deities, and mantras.

#<øAðKARASVâMä># Father of Upavarùa. (See under Upavarùa).

#<øAðKARä># Wife of Varatanu, the brahmin. (See under Varatanu for the reason why the couple had no children in their next life).

#<SAðKARúAöA># Balabhadra Ràma. (To know about the derivation of the name see under Balabhadra Ràma).

#<SâðKâøYA># A King of ancient days, who lived in Yama's court. (Sabhà Parva, Chapter 8, Verse 10).

#<SâðKâøYAPURA># A Kingdom in ancient India. The King of this country Sudhanvà once attacked the kingdom of Mithilà. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 75).

#<øAðKHA I># Considered to be a great, sublime treasure, found in Kubera's court. Brahmadatta, King of Pà¤càla attained heaven as he used to give øaïkha to good brahmins. (øànti Parva, Chapter 234 and Anu÷àsana Parva, Chapter 137). øaïkha appeared on earth, according to one belief, from the bones of øaïkhacåóa. (For details see under Tulasã, Para 2).

#<øAðKHA II># A nàga born to Ka÷yapaprajàpati of Kadrå. The following information about it is from the Mahàbhàrata.
     (i) Nàrada once introduced øaïkha to Màtali, charioteer of Indra (Udyoga Parva, Chapter 103, Verse 12).
     (ii) øaïkha was one of the chief nàgas which came to lead the soul of Balabhadra to Pàtàla at the time of his death. (Mausala Parva, Chapter 4, Verse 7).

#<øAðKHA III># Son of the Viràña King.
     (i) He was present at the wedding of Draupadã in the company of his brother Uttara and sister Uttarà. (âdi Parva, Chapter 31, Verse 16).
     (ii) He also came out to fight Duryodhana and others when they lifted the cows of the Viràña King. (Viràña Parva, Chapter 31, Verse 16).
     (iii) On the first day of the great war he clashed with Bhåri÷ravas. (Bhãùma Parva, Chapter 49, Verse 26).
     (iv) He was killed in fighting with Droõa at Kurukùetra. (Bhãùma Parva, Chapter 5, Verse 17).
     (v) After death he got absorbed in the Vi÷vadevas. (Svargàrohaõa Parva, Chapter 5, Verse 17).

#<øAðKHA IV># A maharùi, who was the elder brother of Likhitamaharùi. Likhita once punished øaïkha for plucking fruits from his garden without his permission. (For details see under Likhita).

#<øAðKHA V># A Kekaya prince. He and his four brothers were mahàrathas on the side of the Pàõóavas. (Udyoga Parva, Chapter 171, Verse 15).

#<øAðKHA VI># The asura called Hayagrãva. (See under Hayagrãva).

#<øAðKHACæôA I># An Asura. Sudàmà became this asura as the result of a curse. (For details see under Tulasã, Para 5).

#<øAðKHACæôA II># A slave of Kubera. While Kçùõa and Balabhadra were enjoying pleasures with naked Gopastrãs at Vçndàvana øaïkhacåóa, attracted by the Gopã women, went there. He abducted the women and in the fight that ensued was killed by Kçùõa, who gave to Balabhadra the precious stone taken from his (øaïkhacåóa's) head. (Bhàgavata, 10th Skandha).

#<øAðKHALIKâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 15).

#<øAðKHAMEKHALA># A maharùi. Once he went to the à÷rama of sage Sthålake÷a to see Pramadvarà who was lying there, bitten by a snake. (M.B. âdi Parva, Chapter 8, Verse 24).

#<øAðKHANAKHA># A nàga that lives in the court of Varuõa worshipping the latter. (Sabhà Parva, Southern text, Chapter 9).

#<øAðKHAPADA># Son of Svàrociùa Manu, who once taught him Sàtvatadharma and øaükhapada imparted the dharma to his son Suvarõàbha. (øànti Parva, Chapter 348, Verse 37).

#<øAðKHAPARVATA (MOUNTAIN)># A mountain near Mount Meru. (See under Kuraïga Parvata).

#<øAðKHAPIöôA># A nàga born to Ka÷yapaprajàpati of Kadrå. (M.B. âdi Parva, Chapter 35, Verse 23).

#<øAðKHAøIRAS># (øAðKHAøäRúA). A nàga born to Ka÷yapaprajàpati of Kadrå. (âdi Parva, Chapter 35, Verse 12).

#<øAðKHAøRAVAS># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 26).

#<øAðKHATäRTHA># A sacred place on the banks of the river Sarasvatã. (øalya Parva, Chapter 37).

#<SâðKHYâYANA># An àcàrya (preceptor) who was a prominent disciple of Sanatkumàra, Bçhaspati being another equally promiment disciple. (Bhàgavata, Skandha 8).

#<SâðKHYAYOGAøâSTRA># See under Kapila.

#<øAðKHINä I># A sacred spot at Kurukùetra. A bath in the Devãtãrtha there will add to one's beauty. (Vana Parva, Chapter 83, Verse 51).

#<øAðKHINä II># Wife of Mahà÷aïkha, a crocodile. (For details see under Mahà÷aïkha).

#<SAðKOCA># One of the Ràkùasas, who, in ancient days ruled the earth and ultimately died. The story of Saïkoca was told by Bhãùma to Yudhiùñhira to prove the truth that even the greatest and most powerful has, one day or other, to quit life and die. Among such great ones are included Pçthu, Aila, Maya, Bhauma, Naraka, øambara, Hayagrãva, Pulomà, Svarbhànu, Prahlàda, Namuci, Dakùa, Vipracitti, Virocana, Suhotra, Vçùa, Vçùabha, Kapilà÷va, Viråpa, Bàõa, Kàrtasvara, and Vi÷vadaüùñra. Though all of them were once emperors they had to give room to the next generation. Bhãùma, on his bed of arrows, was thus describing the transience of life. (øànti Parva, Chapter 277).

#<SâðKèTI I># A King who lives in the court of Yama worshipping him. (Sabhà Parva, Chapter 8, Verse 10).

#<SâðKèTI II># A muni born in the Atri dynasty. After giving his disciples lessons on impersonal (attributeless) God he went and lived in Devaloka. (Mahàbhàrata, øànti Parva, Chapter 234, Verse 22).

#<øAðKU I># A son of Hiraõyàkùa. øambara, øakuni, Dvimårdhà, øaïku and ârya were the sons of Hiraõyàksa (Agni Puràõa, Chapter 19).

#<øAðKU II># A Yàdava King who was present at the wedding of Draupadã. (âdi Parva, Chapter 185, Verse 19).
     He was a member of the company of Yàdavas, who carried Subhadrà's dowry at her wedding with Arjuna. He was a mahàrathã also. (Sabhà Parva, Chapter 14 and âdi Parva, Chapter 220).

#<øAðKUKARöA I># A muni, who lived at the sacred Kapardã÷vara tãrtha in Vàràõasã. There lived a brahmin in the temple there performing tapas. One day a lean and bony ghost, hungry and panting came to the brahmin. To the brahmin's question the ghost replied thus; "In my previous life I was a rich brahmin. I looked after my family well, but did not worship Devas, guests or cows. Nor did I do any pious deed. But, one day I happened to worship Lord Vi÷vanàtha and touch his idol. Within a short period after that I died. You will please tell me the means, if any, for me to attain heaven."
     øaïkukarõa answered the ghost as follows:--"There lives no man on earth, who is more fortunate than your good self, who could touch and prostrate before Lord Vi÷vanàtha. That good fortune has led you to me. You bathe in this holy tãrtha and you will lose your ghosthood. The ghost, accordingly dived in the water and immediately rose up to heaven. (Padma Puràõa, âdi Khaõóa, Chapter 34).

#<øAðKUKARöA II># A nàga born in the Dhçtaràùñra dynasty. It was burnt to death at the serpent yaj¤a conducted by Janamejaya. (âdi Parva, Chapter 57, Verse 15).

#<øAðKUKARöA III># An attendant of øiva. He lives in the court of Kubera. (Sabhà Parva, Chapter 10, Verse 34).

#<øAðKUKARöA IV># One of the two attendants presented by Pàrvatã to Subrahmaõya, the other being Puùpadanta. (øalya Parva, Chapter 45, Verse 51).

#<øAðKUKARöA V># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 56).

#<øAðKUKARöEøVARA># A mårti (aspect) of øiva whose worship is ten times more productive of good than the a÷vamedha Yaj¤a. (Vana Parva, Chapter 82, Verse 70).

#<øAðKUROMâ># A nàga with thousand heads, one of the sons of Ka÷yapa by Kadrå. (Matsya Puràõa Chapter 6, Verse 4).

#<SANNATEYU># A son born to Raudrà÷va, the third son of emperor Puru, by Mi÷rake{??}ã, the apsarà woman. He, a great archer, had nine sons called èceyu, Vaneyu, Jaleyu, Pakùeyu, Kçpaõeyu, Sthaõóileyu, Tejeyu, Satyeyu and Dharmeyu. (âdi Parva, Chapter 94, Verse 8).

@<[Page 689a]>@

#<SANNATI I># The wife of Kratu, the grandson of Hermit Pulaha. To Pulaha the sons Kardama, Sahiùõu and others were born. The extremely bright Bàlakhilyas were born to Kratu by his wife Sannati. (Agni Puràõa, Chapter 20).

#<SANNATI II># The wife of King Brahmadatta. She was a hermitess. Both the husband and the wife did penance at Mànasasaras. (Padma Puràõa, Sçùñi Khaõóa, Chapter 10).

#<SANNIHATäTäRTHA># An ancient holy place. The devas such as Brahmà and others visit this place monthly. Those who bathe in this place, at the time of the solar eclipse will obtain the fruits of conducting six horse-sacrifices. It is believed that giving offerings to the manes at this place is of great importance. (M.B. Vana Parva, Chapter 83, Verse 190).

#<SANNIHITA># An Agni (fire). This agni creates the power of activity inside the living things. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 221, Stanza 19, that this fire was the third son of Manu.

#<SANNIVEøA># One of the sons born to Tvaùñà by his wife Racanà. (Bhàgavata, Skandha 6).

#<SANTA># Son of Satya who was born of the family of King Vãtahavya. He had a son called øravas. (M.B. Anu÷àsana Parva, Chapter 30, Verse 62).

#<øâNTA I># Son of âpa, one of the eight Vasus. He had four sons called Vaitaõóa, ørama, øànta and Dhvani.
     In Verse 18, Chapter 66 of âdi Parva, it is stated that this øànta was the son of Ahar, the Aùñavasu, and that he had three brothers called øama, Jyotis and Muni.

#<øâNTA II># A King, the son of Priyavrata. (Bhàgavata, 5th Skandha).

#<øâNTâ># Daughter of Da÷aratha. She was brought up by King Lomapàda of Aïga and was married by muni èùya÷çïga. (For details see Para 9, under Da÷aratha).

#<SANTâNAGOPâLA># The story of how Arjuna tried to save a Brahmin's son who was dead. (For the detailed story see under Arjuna Para 17, sub-sectiond).

#<øâNTAMAYA># A King of ancient India. (âdi Parva, Chapter 1, Verse 236).

#<øâNTANAVA># A grammarian, anterior to Pàõini. He has written a book called 'Phiñsåtra' about the svaras (Accents) in the Vedas. This book of 87 såtras is divided into four Chapters called antodàttam, àdyudàttam, dvitãyodàttam and Paryàyodàttam.

#<SANTâNIKâ># A female attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 9).

#<øANTANU># (øâNTANU). King øantanu, on a par with the Devas, was a great physician (Mahàbhiùak).

#<øâNTANU># (øANTANU). Son of King Pratãpa of the lunar dynasty.
     (i) For previous life and birth as øantanu see under Bhãùma, Para II.
     (ii) Married life. (See under Bhãùma, Paras 2, 3).
     3) %<Other information.>%
     (i) He was the second son of Pratãpa. His elder brother was called Devàpi, younger one Bàlhãka and his mother Sunandà. (âdi Parva, Chapter 94, Verse 61; Chapter 95, Verse 45).
     (ii) He was called øantanu as things touched by both his hands used to become youthful.
     (iii) øantanu became King as his elder brother Devàpi had, as an infant, renounced the throne and left for the forest. (âdi Parva, Chapter 94, Verse 62; Chapter 95, Verse 45).
     (iv) It was he, who brought to the palace and brought up Kçpa and Kçpã, who were found in the forest as orphans. (âdi Parva, Chapter 95, Verse 46).
     (v) øantanu worships Yama in his court. (Sabhà Parva, Chapter 8, Verse 25).
     (vi) He attained heaven by doing tapas on Mount ârcika. (Vana Parva, Chapter 125, Verse 19).
     (vii) He is one of the Kings to be remembered both at dawn and dusk. (Anuֈsana Parva, Chapter 165, Verse 58).
     (viii) He was absolutely wedded to truth and he possessed great prowess. (âdi Parva, Chapter 96, Verse 1).
     (ix) He conducted thousand a÷vamedhas and hundred ràjasåyas. (âdi Parva, Chapter 96, Verse 2).
     (x) Synonyms used of him in the Mahàbhàrata:-Bharata, Bhàratagoptà, Bharatasattama, Kauravya, Kurusattama, Pràtãpa etc.

#<øâNTARAJAS># A King of Kà÷ã. He was the son of King Trikakalpava and father of King Raji. (Bhàgavata, 9th Skandha).

#<SANTARDANA># The son of Dhçùñaketu who was the King of Kekaya. He was present at the Ràjasåya sacrifice of Yudhiùñhira. (Bhàgavata, Skandha 9).

#<SANTARJANA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 58).

#<øâNTI I># Daughter of Dakùa by his wife Prasåti. Prasåti delivered including øànti twentyfour children. (Viùõu Puràõa, Part 1, Chapter 7).

#<øâNTI II># A king born in the dynasty of Bharata, son of Duùyanta. He was the son of Nãla, grandson of Ajamãóha and father of Su÷ànti. (Bhàgavata, 9th Skandha).

#<øâNTI III># Name of the Indra of the fourth Manvantara (âdi Parva, Chapter 196, Verse 29).

#<øâNTI IV># A maharùi. Son of Aïgiras, he was called âtmeyu also. He had participated in the Yaj¤a conducted by Uparicaravasu. (øànti Parva, Chapter 336, Verse 8; âdi Parva, Chapter 196, Verse 20; Anu÷àsana Parva, Chapter 85, Verse 130).

#<øâNTI V># A maharùi who was a disciple of the èùi called Bhåti, who did once go to participate in a yaj¤a conducted by his brother Suvarccas, leaving matters connected with his à÷rama with øànti, who discharged his duties quite well in the absence of his master. One day when agni became very scarce in the à÷rama he praised Agnideva, and noticing that the Deva was pleased øànti requested him to bestow a son on the maharùi. Accordingly a son was born to Bhåti, who later on became famous as 'Bhautyamanu.' Bhåti, who was pleased with the devout life of his disciple (øànti) taught him Sàïgaveda. (Màrkaõóeya Puràõa).

#<øâNTIDEVâ># (øâNTIDEVä). Daughter of King Devaka. She was married by Vasudeva. (Vàyu Puràõa, Chapter 96, Verse 130).

#<øâNTIKALPA># One of the five saühità sections of the Atharvaveda composed by muni Mu¤jike÷a, the other four sections being nakùatrakalpam, vedakalpam, saühitàkalpam and àïgirasakalpam. Nakùatrakalpam contains rules for the worship of the stars; Vedakalpam contains the rites regarding Brahman, the ètvik; saühitàkalpam contains the rules about mantras, and the âïgirsakalpam deals with black magic and ÷àntikalpam contains rules about propitiating deities by offerings of horse, elephant etc.

#<øâNTIPARVAN># An important Parva of the Mahàbhàrata (See under Mahàbhàrata).

#<SANTURODHA># A king of the Påru dynasty. He was the son of Matinàra. (Agni Puràõa, Chapter 278).

#<SAöU># A country of ancient India. (Mahàbhàrata, Bhãùma Parva Chapter 9, Verse 43).

#<SANYâSA># (SANNYâSA) One of the four stages of Brahminical life. The four stages are Brahmacarya (Religious student), Gàrhasthya (householder), Vànaprastha (Forest-dweller) and Sannyàsa (hermit or sage). (For further details see under â÷rama).
     %<Duties of a hermit.>% Manu has ordained that one should perform sannyàsa (renunciation) at the fourth stage of life renouncing every tie with the world. After becoming a hermit he should travel daily alone. He should enter villages only for food. He should have renounced wealth. He should not acquire any wealth. He should be a sage filled with knowledge. He should have a skull as the pot for taking alms. He should sleep under trees. He should wear poor cloth and should be solitary. He should consider everybody as equal. Having become a hermit he should not delight in death or life.
     A hermit should put every step looking straight down to the earth. He should drink water filtered by cloth. Words and deeds should be pure and true. The shells of water-gourd (pumpkin), wooden pots and earthen pots are the Vaiùõava sign of hermits. A hermit should beg for food daily from houses where no smoke comes out, where pestle is placed and where there is no charcoal, and after all have taken food and the pot for preparing food is placed upside down.
     It is said that the food got by hermits by begging is of five types. They are Màdhåkara (collected alms), asaükëpta (unlimited), Pràkpraõãta (prepared much earlier), Ayàcitam (got by not begging) and tàtkàlika (for the time being). In whichever stage of life he may be, he should be staunch in that stage and should perform the duties with honesty.
     If by ignorance a hermit engaged himself in killing animals by day or night, to remove the impurity and get purity, he should bathe and perform six pràõàyàmas (restraints of the breath) daily. The hermit should discard his body made of five elements.
     The signs of duty are, resolution, forbearance, selfrestraint, not robbing, cleansing, control of sense-organs, modesty, knowledge, truth, not resorting to anger, and so on. Hermits are of four grades, such as Kuñãcaka, Bahådaka, Haüsa and Paramahaüsa, the last-mentioned being the noblest grade. The hermit who wears one or three daõóas (rod) will be freed from ties of birth and death.
     The five Yamas or restraints are not killing (Ahiüsà), truth, not stealing, celibacy and not receiving. The five Niyamas or religious duties are cleansing, joy or contentedness, penance, self-study and meditation on God. The sitting postures suitable for hermits are Padmàsana etc. (Agni Puràõa, Chapter 161).

#<SANYASTAPâDA># A famous Puràõic region in India. The king of this kingdom, fearing Jaràsandha, ran away to the south with his son. (Sabhà Parva, Chapter 14, Verse 28).

@<[Page 690b]>@

#<SAPTACARU># A holy place. The reason for giving this place the name Saptacaru is given in Mahàbhàrata, Vana Parva, Chapter 82 as follows:
     The word 'Caru' means sacrifice. Once devas (gods) and men together put the fat parts of sacrificial animals, as burnt offerings in the sacrificial fire, each singing seven verses from the ègveda. By this sacrifice they obtained more prosperity than the fruits of giving one lakh of cows as alms or performing hundred Ràjasåya sacrifices or thousand horse-sacrifices.
     "The wise said that it was an endless gift to the manes. The gods, the manes, the Gandharvas, the celestial maids, the gaõas, the yakùas, Kinnaras, the siddhas, the Vidyàdharas, the people of the earth, the Ràkùasas, the daityas, the Rudras, Brahmà, all these joined together with vow and fast taken for a thousand years and performed a sacrifice each exalting Viùõu by singing seven verses from ègveda. Ke÷ava was much pleased at the caru and gave them âùtai÷varyasiddhi (the eight miraculous attainments) and everything they wished. Thus giving them all kinds of prosperities, the god Mukunda disappeared in this place as lightning in the clouds. Therefore this place became famous everywhere by the name Saptacaru."

#<SAPTADVIJA (S)># The seven Brahmins who killed and ate on the way the cow brought for the teacher. These seven Brahmins were the disciples of a teacher in Kuõóinapura. Once owing to a severe famine people were in a very difficult situation. The teacher sent these seven disciples to beg for a cow from his son-in-law who had a very large number of cows. They did accordingly. The son in-law gave them a cow for his father-in-law. The disciples began the return journey with the cow. When they reached half-way they became so weary and tired of hunger and walking that they could not proceed a step further. When they reached the stage of death, those celibates killed the cow according to the Vedic rites, and ate the flesh. Carrying the remaining flesh they reached the house of the teacher and told him all the truth. As they had tried to be righteous as far as possible, the teacher only felt proud of his disciples. (Kathàsaritsàgara, Madanama¤cukàlambaka, Taraïga 1).

#<SAPTADVäPAS># (SEVEN ISLANDS).
     1) %<General information.>% The seven islands are Jambådvãpa, Plakùadvãpa, øàlmalidvãpa, Ku÷advãpa, Krau¤cadvãpa, øàkadvãpa and Puùkaradvãpa. Each of these islands is surrounded by sea. The sea that surrounds Jambådvãpa is the Lavaõa sea (salt sea), the Plakùa dvãpa is surrounded by the sea of Sugarcane-juice, øàmalidvãpa by the sea of liquor, Ku÷advãpa by the sea of ghee, Krau¤cadvãpa by the sea of curd øàkadvãpa by the sea of milk and the Puùkaradvãpa by the sea of pure water. In the centre of all, lies the Jambådvãpa and in the centre of this island, stands the golden mountain meru. (Viùõu Puràõa, Aü÷a 2, Chapter 2).
     2) %<Origin.>% There is a story about the origin of these seven islands and the surrounding seas, in Devã Bhàgavata Skandha 8.
     Two famous sons named Priyavrata and Uttànapàda were born to Svàyambhuva Manu. Priyavrata and his children ruled the country for a period of eleven arbudas, that is a hundred million years. Though he was aged so much the power of his mind and body did not show any sign of weakness. At this time he saw once the sun travelling on the first side of the earth, and began to think. "When the sun is walking on one side of the earth, the other side must naturally be dark. Will it happen so in our time? In all places at all times it should be bright and there should be no darkness." Thinking thus he got into a chariot as bright as the sun and travelled round the earth seven times. During these travels the wheels of the chariot made seven furrows on the earth. These furrows became the seven seas and the beds between the furrows became seven islands.
     3) %<Sovereign powers.>% Priyavrata made his seven sons sovereigns of the seven islands. These seven sovereign rulers were Agnãdhra, Idhmajihva, Yaj¤abàhu, Hiraõyaretas, Ghçtapçùñha, Medhàtithi and Vãtihotra.

#<SAPTAGAðGA># An ancient holy place. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 16, that if one goes to this place and gives offerings to gods and the manes and worships them, one would attain heaven and become a deva (god).

#<SAPTAGODâVARA># A holy place near the temple of øårpàraka. Those who bathe in this would attain heaven. (M.B. Vana Parva, Chapter 85, Verse 44).

#<SAPTAJANâøRAMA># A holy place where seven hermits called the Saptajanas, went to heaven by standing head downwards in water. This was the place through which ørã Ràma and Sugrãva went to Kiùkindhà. Sugrãva told ørã Ràma about the hermitage of Saptajanas as follows:
     "Oh! Ràghava! This vast area is the hermitage where rest could be taken, as sweet fruits and pure water could be obtained and the forest looks like a garden. Here the seven hermits called Saptajanas, who did penance and took vow and fast by standing in water always, with heads downwards, did live in days of old." (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 13).

#<SAPTAJIT># One of the daughters born to Ka÷yapa by his wife Danu. (Matsya Puràõa 6:19).

#<SAPTAKèT># An eternal god concerned in øràddha (offerings to the manes). (M.B. Anu÷àsana Parva, Chapter 91, Stanza 36).

#<SAPTAMâTè(S)># (SEVEN MOTHERS).
     1) %<General information.>% Saptamàtçs are the seven goddesses named Brahmàõã, Vaiùõavã, Màhe÷varã, Kaumàrã, Vàràhã, Indràõã and Càmuõóã.
     2) %<Origin.>% Some are of opinion that the Saptamàtçs are connected with øiva. Their names reveal that they were born from the bodies of Brahmà, Viùõu and such other gods. There is another story that when øiva and Viùõu joined together and tried to kill the asura named Andhaka and failed, they created the seven mothers to kill the asura. From each drop of blood of Andhakàsura that fell on the ground an asura arose. These seven màtçs joined with Yoge÷varã, the creation of øiva, drank the blood of the asura without allowing it to fall on the ground and so it became easy for øiva to kill the asura.
     There is a story in Vàmana Puràõa, Chapter 56, ahout the birth of the Saptamàtçs, as follows: In olden days a fierce war broke out between the devas and the asuras. When the fierce asuras Caõóa and Muõóa were killed the famous asura named Raktabãja entered the battlefield with an akùauhiõã of army (21870 chariots, so many elephants, 65610 horses and 109350 infantry). Seeing this immense army of the asuras drawing near, Kau÷ikã, Mahe÷varã and Kàlãmade a loud roaring sound. Then from the mouth of Mahe÷varã, Brahmàõã came out seated on a swan and wearing rosary and water pot. From her eyes Mahe÷varã with three eyes came out seated on a bull and wearing great snakes as bangles and ear-rings and holding a trident. From the loins came out Kaumàrã, seated on a peacock and holding a lance. The beautiful Vaiùõavã came out from her hand, seated on Garuóa, holding a conch, discus, club, sword, the bow ÷àrïga and arrow. From her posterior came out the horrible Vàràhã (Boar) with a great pestle, seated on the Nàga (serpent) øeùa, and furrowing the ground with her fierce tusks. From her heart came out the awful Nàrasiühã (woman-lion) with fierce claws, who at the shaking of her mane displaced the planets and the stars, and from her foot Càmuõóã came out. (See under Palàlà).

#<SAPTANâGA (S)># (Seven serpents). The Saptanàgas are Ananta, Takùaka, Karka, Padma, Mahàpadma, øaïkhaka and Gulika. All of them should be consecrated in temples as wearing Brahma-string and having the face with the expanded hood of a serpent. (Agni Puràõa, Chapter 51).

#<SAPTARâVA># (SAPTAVâRA). One of the famous children of Garuóa. (M.B. Udyoga Parva, Chapter 101, Verse 11).

#<SAPTARúIS># (The seven hermits). A group of hermits. There are seven hermits in this group. The Saptarùis in each Manvantara (age of Manu) are different. As there are fourteen Manvantaras before a great deluge, by that time ninetyeight Saptarùis will be born and dead. The father of the Saptarùis in each Manu's age will be different. The Saptarùis of the present Manu's age, Marãci, Aïgiras, Atri, Pulastya, Vasiùñha, Pulaha and Kratu are the mental sons of Brahmà. (For further details see under the word Manvantara).

#<SAPTARúIKUöôA># A holy bath (tãrtha) situated within Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 73 that those who bathe in this tãrtha will obtain the merit of good actions.

#<SAPTASâLA (S)># The cursed forms of the King Maõibhadra's seven sons who were sorcerers. Due to the curse of Agastya they became seven palm trees (sàlas). They obtained liberation from the curse during the incarnation of Viùõu as ørã Ràma. (For detailed story see under Maõibhadra II).

#<SAPTASAMUDRAS># (The seven seas). See under Saptadvãpa(s).

#<SAPTASâRASVATA>#
     1) %<General information.>% A holy place situated within Kurukùetra. This is a holy bath dedicated to Sarasvatã. Mention is made in Mahàbhàrata, øalya Parva, Chapter 37, Verse 61, that during his pilgrimage Balabhadraràma visited this holy bath.
     2) %<Origin.>% A story occurs in Mahàbhàrata, øalya Parva, Chapter 38 about the origin of this tãrtha. It is given below:--
     Once Brahmà performed a sacrifice on the island of Puùkara. All the devas (gods and goddesses) attended the sacrifice. Among the rivers, Sarasvatã alone did not come at first. Then Brahmà remembered Sarasvatã and she appeared under the name Suprabhà. Thus she appeared before the hermits who were doing penance in that place assuming seven different figures. From that day onwards the place became famous under the name Saptasàrasvata. (See under Sarasvatã).

#<SAPTâøVAS># The seven horses of the Sun. The chariot of the Sun is nine thousand yojanas long and its shaft is eighteen-thousand yojanas long. The length of the axle is fifteen million seven lakhs yojanas. The wheel is secured to this axle. The entire wheel of 'Time' (Kàlacakra) stuck fast in the undiminishing figure of 'year' with three naves of the wheel, five spokes and sixty rings. The chariot is drawn by seven horses. They are the seven Vedic metres with their theory. They are Gàyatrã, Bçhatã, Uùõik, Jagatã, Triùñup, Anuùñup and Païkti. (Viùõu Puràõa, Aü÷a 2, Chapter 8).

#<SAPTOPâYAS># (The seven expedients). See under Caturupàyas.

#<øARABHA I># A nàga born in the Takùaka dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (âdi Parva, Chapter 57, Verse 8).

#<øARABHA II># A nàga born in the Airàvata dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (âdi Parva, Chapter 57, Verse 11).

#<øARABHA III># A notorious Dànava, son of Ka÷yapaprajàpati by his wife Danu. (âdi Parva, Chapter 65, Verse 26).

#<øARABHA IV># A maharùi, who worships Yama in his court. (Sabhà Parva, Chapter 8, Verse 14).

#<øARABHA V># Brother of Dhçùñaketu, King of Cedi. He was a friend and supporter of the Pàõóavas. During the a÷vamedha he helped Arjuna to lead the yàj¤ic horse. (A÷vamedhika Parva, Chapter 83, Verse 3).

#<øARABHA VI># A brother of øakuni. He was killed in the great war by Bhãma. (Droõa Parva, Chapter 157, Verse 24).

#<øARABHA VII># Vãrabhadra incarnated himself as øarabha to defeat Narasiühamårti (øiva Puràõa, øatarudrasaühità).

#<øARABHAðGA># A Maharùi, who lived in the Daõóaka forest during the 'forest-life' of ørã Ràma. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto IV). When ørã Ràma visited øarabhaïga's à÷rama, Indra too came there, but went away saying that he would meet the maharùi after the great mission of Ràma was over. The maharùi told Ràma that he was waiting to see him and did not accompany Indra to Devaloka as he wanted to go there only after seeing Ràma. Ràma answered the Maharùi that he would take upon himself all the spiritual assets and good results of the actions of the Maharùi, and wanted him to point out a place for them (Ràma and others) to live. øarabhaïga directed them to the à÷rama of Sutãkùõa, and after that ended his life by leaping into the fire and attained Brahmaloka.

#<øARABHAðGâøRAMA># A holy place. Those who visit the place purify their families. (Vana Parva, Chapter 85, Verse 42).

#<øâRADAöôâYANI># A Kekaya King. His wife, ørutasenà was the younger sister of Kuntã. As the couple did not get a child even very long after their marriage, the King got performed, with ørutasenà's permission, the 'Puüsavana' yaj¤a with the result that three sons (Durjaya and others) were born to them. (âdi Parva, Chapter 111).

#<øARADVâN># A muni, the son of Gautama. From his very infancy he preferred learning the dhanurveda (science of archery) to the other Vedas. While a brahmacàrin (Religious student) he performed tapas and secured divine arrows. Afterwards, having been overcome by the charms and appeals of an apsarà woman named Jànapatã, øaradvàn had seminal emission from which were born Kçpa and Kçpã. (For details see under Kçpa).

#<øâRADVATä># An apsarà woman. She attended the birthday celebrations of Arjuna.

#<øARAGULMA># A monkey in Ràma's army. (Vàlmãki Ràmàyaõa, Kiùkiõóhà Kàõóa, 41, 3).

#<SARAKATäRTHA># A famous sacred place in Kurukùetra. He who takes his bath here on Caturda÷ã day of the dark half and worships øiva will have all his desires fulfilled and will attain heaven. (Vana Parva, Chapter 83). Within this tãrtha there are a crore of other tãrthas called Rudrakoñi, Kåpakuõóa etc. The sacred place to the east of it is said to belong to Nàrada.

#<øARALOMâ># A maharùi, the father of Dà÷åra. Vasiùñha once told ørã Ràma the story of Dà÷åra to prove that the world is all an illusion.
     Dà÷åra was the only son of øaralomà, a muni, who performed tapas in the plains of the mountain in Magadha. Dà÷åra too did tapas in another part of the mountain. While the father and the son were living happily the father entered samàdhi and the son wept over the loss of his father. Then a forest-nymph comforted him with celestial advice.
     Dà÷åra performed his father's obsequies. He began thinking that the earth was impure and that the top of trees was pure and decided to do tapas in such a manner that he got power to sit on the branches and leaves of trees. Accordingly he made a big pit of fire and began making offerings of flesh cut from his body into the fire. Agnibhagavàn (Fire-deity) appeared and asked him to choose the boons he wanted. Dà÷åra told Agni as follows: "Oh Lord; I do not find any pure spot on this earth, which is full of created living beings. You should therefore, grant me the power to live on the tops of trees." Agni granted him the boon.
     Dà÷åra then climbed a big tree in the forest and occupied, without the least fear, a tender leaf at the top of the topmost branch of the tree. He there assumed the Padmàsana (the lotus seat for meditation). His mind was functioning actively as it had not been turned inwards into true knowledge. With his mind in such a state he performed yaj¤a. He continued performing yaj¤as like gomedha, a vamedha etc. mentally for ten years. Then self-illuminating knowledge arose in his mind. and he saw a beautiful forest-nymph seated beautifully attired at the end of the tender leaf on which he was sitting. She was looking very sad, her head bent down. Dà÷åra asked her, who she was so much beautiful and attractive as to evoke love even in Kàma (the God of love). She answered him in a sweet voice as follows: "Very rare desires in life may be got if great men are requested for. I am the forest-nymph of this forest beautified by the tree you sit on and by trees and creepers equally beautiful. An assembly of the forest-nymphs has been held to celebrate a festival for the worship of Kàmadeva on trayodasã in the ÷uklapakùa of the month of Caitra. I too went there, and I, who am childless, felt sorry in mind to see the others petting their children on their laps. But, why should I be sad when you, who can give supplicants anything they wish for, are here? You should, therefore, bless me with a child or else I will end my life in fire."
     Dà÷åra blessed her to have a son within a month. He told her also that it would be difficult for the son to acquire knowledge as he was got on the insistence that she would die in fire unless she got him. He did not grant her request for permission to live with him; he went into the forests leaving her behind him.
     The son of the forest-nymph became twelve years old. Then, one day, she took the child to the muni; left it with him and went away. One day the father began telling the son a story, on the top of the tree, and Vasiùñha, who was going by the sky in invisible form to bathe in Kailàsagaïgà, heard the story. Vasiùñha hid himself on the tree and listened to the story.
     It was the story of king Svottha that the muni was telling his son as follows:--"He was famous for his noble qualities and unique prowess. He possessed three bodies, which possessed capacity to rule the country. One of the three bodies was the best, the other midway between good and bad and the third bad. The very origin of the King was in the wide and extensive sky; like birds he lived in the sky. He built a city in the sky with fourteen streets and three divisions or sectors. There were also forests, woods and mountains for games in the city; seven big tanks, wavy-white with creepers of pearl and two lamps, spreading heat and coolness, burning always. The King, who went about all his time in this vast city, built in it many movable inner dwellings, and they were divided between the upper and lower parts of the city. They were thatched with a kind of black grass. Each inner house had nine doors, some of them windows, which admitted air always. In each house five lamps burned, the lamps resting on three pillars and a white piece of wood. Each house was glitteringly plastered and had courtyards. A particular sect of bhåtas, who ever feared light, guarded the houses. When the houses created thus by magic moved from one place to another, King Svottha enjoyed, like birds in nests, playing various games therein. The king, who possessed three bodies, used to go out after playing for some time with the guards, and run about like one possessed of a desire to occupy houses, newly built, and then reach the city, which was like a Gandharva city. Frail and unsettled in mind, the king, off and on, developed a will to die, and accordingly he died. Just as waves come up in the sea, the king used to be born again from the sky and to attend to worldly affairs. At times he used to repent about and weep over his actions asking himself what he, the fool, was doing and why he should be sad like that. At other times he used to feel elated and enthusiastic. Briefly put, he used to be, by turns drinking, walking, jumping, expanding, contracting, feeling, drowsy and then exuberant. The great and handsome king was actually, like the sea, rendered restless by wind, possessed by various moods.
     The father was describing a philosophy of life figuratively to his son, but the boy understood nothing. Then, as requested by the son, the father explained to him the meaning of the story as follows:
     Svottha was concretised conception born out of the ultimate sky. Conceptions originate and die automatically. The whole visible world is imaginary. The world is there only when there is conception and in its absence no world exists. Brahmà, Viùõu, øiva and Indra are only parts of that conception. It is conception itself, which creates the world of three cities in nothingness or vacuum. On account of the blessing (will) of that fundamental Caitanya (awareness, life) the formless conception attains Brahmanhood (the universal self) and engages itself in the process of creation. The glittering city said to have been created in the sky is the fourteen worlds, the gardens in it are forests and woods, the play hills therein are mountains like the Himàlayas, Meru etc. The two eternal lamps of heat and cold of the story refer to the Sun and Moon. The creepers or garlands of pearl refer to rivers. Special gems have been described as tendrils of lotus and fire in the ocean and the seven seas are described respectively as lotus and the seven tanks. The statement that in this three-tiered city the king of conception built play-houses referred to the creation of individual bodies. The houses were connected as those in the upper, middle and lower parts to denote living beings in the three worlds, Devaloka, Manuùyaloka and Pàtàla. Movement is the journey of bodies due to the flow of Pràõa (breath). Pieces of wood refer to bones and the plastering is skin. Black grass said to have been used for thatching is hair on the head. The nine doors are the nine openings in the body. Windows refer to the ear, nose etc. The hand arms etc. are roads and the five sense organs, lamps. The guards, who shun and quit light, are the egoes which run away from knowledge and discretion. The king of conception or imagination born from nonmaterials finds enjoyment in the house of the body, but the enjoyment is only ephemeral. Imagination develops a moment and is extinguished, like the lamp, the next moment. The place or status of conceptions in the body may be compared to that of waves in the ocean. When desire takes place for things conceived it returns to the 'body-house,' which is to be born, and it ends or perishes on achievement. Rebirth due to desire (will-power) is never for happiness, but is for unending sorrow and pain. The wide world causes sorrow because it is felt to be real. Absence of this feeling ends the sorrow as night swallows clouds. Lamentation is the appeal or expression of the mind remembering forbidden practices in life and ànanda happiness, is the proud state of mind remembering noble practices. The three bodies of the king according to the three states-the best or highest, the middle one and the lowdenote the three attributes (Sattva rajas-tamo guõas) Causative of the existence of the world. The lowest of the attributes (tamoguõa) or conceptions according to them, getting more and more pain-giving on account of uncultured action lead one to lower forms of life like the worm, tree, grass etc. Conception of real knowledge and truth is realisation of duty, righteousness and wisdom. It is next to the state of salvation called Deve÷vara state. Ràjasa (the middle attribute) guõa functions as material activities in the form of attachment to wife, son, wealth etc. When one has rejected the forms of guõas (conceptions) and the very conception is thus annihilated, one attains the supreme state. Therefore, Oh! son! you reject all external perceptions, control the mind by itself and completely annihilate all internal and external conceptions. Whether you live in heaven, on earth or in pàtàla and do intense tapas for thousands of years, unless conception is eliminated you will not attain salvation.
     After hearing the above explanation about the illusions in life, from his hiding place Vasiùñha went away. (J¤ànavàsiùñha, Canto 17).

#<SARAMâ I>#
     1) %<General.>% Bitch of the Devas. øyàma and øabala, sons of Saramà, were two prominent messengers of Yama and they possessed four eyes each. The offsprings of these dogs are called Sàrameyas. The ègveda and Mahàbhàrata contain a story about Saramà cursing Janamejaya. (For details see under øruta÷ravas III).
     2) %<Other information.>%
     (i) Saramà worships Brahmà in his court. (Sabhà Parva, Chapter 11, Verse 40).
     (ii) Saramà is a graha (Evil spirit) of Subrahmaõya which enters the womb of pregnant women and steals the babies. (Vana Parva, Chapter 230, Verse 34).
     (iii) Saramà after having once drunk milk from dasyus lied about it to Indra, and he punished her. (Varàha Puràõa).
     (iv) Indra once deputed Saramà to find out the place where the Paõis had hidden the cows on condition that he would feed her children. Saramà found out the place and informed Indra about it thus earning for her children their livelihood. (ègveda, Maõóala 1, Chapter 5).

#<SARAMâ II># Wife of Vibhãùaõa and daughter of the Gandharva called øailåùa. Saramà consoled Sãtà weeping under the A÷oka tree in Laïkà. (Vàlmãki Ràmàyaõa, Yuddhakàõóa, Canto 33, Verse 1).

#<SARAMâ III># Daughter of Dakùaprajàpati by his wife Asiknã. She was married by Ka÷yapa maharùi and from her were born the ferocious animals on earth. (Bhàgavata, Skandha 6).

#<SâRAMEYA I># A King of the dynasty of Bharata. It is stated in Bhàgavata, Skandha 9, that Sàrameya was the son of Svavalka. (øvaphalka).

#<SâRAMEYA II># The son of the dog Saramà. (See under Saramà II).

#<SâRAMEYâøANA># A hell. (See the section Naraka under Kàla).

#<øARAöA># A serpent born in Vàsuki's dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (âdi Parva, Chapter 57, Verse 6).

#<SâRAöA I>#
     1) %<General information.>% A Kùatriya of the Yadu clan. It is stated in Mahàbhàrata, âdi Parva, Chapter 218, Verse 17, that he was the son of Vasudeva by Devakã and the brother of ørã Kçùõa and Subhadrà.
     2) %<Other details.>%
     (i) This Sàraõa was one of those who took the dowry to Hastinàpura at the marriage of Arjuna and Subhadrà. (M.B. âdi Parva, Chapter 220, Verse 32).
     (ii) Sàraõa shone in the court of Yudhiùñhira: (M.B. Sabhà Parva, Chapter 4, Verse 30).
     (iii) Sàraõa participated in the Ràjasåya sacrifice of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 34, Verse 15).
     (iv) When ørã Krùõa went to Hastinàpura from Dvàrakà to take part in the horse-sacrifice of Yudhiùñhira, Sàraõa also accompanied him. (M.B. A÷vamedha Parva, Chapter 66, Verse 4).
     (v) Sàraõa was the foremost of those who disguised Samba the son of Jàmbavatã as a woman, and abused the hermits. (M.B. Mausala Parva, Chapter 1, Verse 15).

#<SâRAöA II># A minister of Ràvaõa. (For details see the word øukasàraõas).

#<SARAöYâ># A wife of Sårya. (ègveda, 10, 17, 2).

#<øARâRI># A monkey, who accompanied Hanåmàn to the southern regions in search of Sãtà. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Canto 44).

#<SâRASA I># A child of Garuóa. (M.B. Udyoga Parva, Chapter 101, Verse 11).

#<SâRASA II># A son of Yadu. He founded the city Krau¤capura on the banks of the river Venà in South India. (Harivaü÷a, 2, 38, 27).

#<øARâSANA># See under Citra÷aràsana.

#<øARASTAMBA># A sacred place in ancient times. He who bathes here will attain the state where he is served by apsaràs. (Anu÷àsana Parva, Chapter 25, Verse 28).

#<SâRASVATA I># See under Apàntaratamas.

#<SâRASVATA II># An ancient hermit. It is mentioned in Mahàbhàrata, øalya Parva, Chapter 51, Verse 7, that Sàrasvata was the son of Dadhãca. Dadhãca once happened to see the celestial maid Alambuùà and became excited, and seminal discharge occurred to him. The semen fell in the river Sarasvatã. The river became pregnant and delivered a child. This child grew up and became the famous hermit named Sàrasvata.
     After the death of the hermit Dadhãci, due to scarcity of rain a great famine occurred which lasted for twelve years. When the famine became unbearable all the hermits on the basin and banks of the river Sarasvatã began to migrate to other places leaving all their possessions behind, to save their lives. But Sàrasvata alone remained on the banks of Sarasvatã, living on fish obtained from the river, engaged in meditation and study of Vedas.
     After twelve years the famine ended and the country became prosperous as before. The hermits who had gone to other places began to come back to their hermitages. The desire to study Vedas grew up in their minds. But there was not a single person, well-versed in the Vedas, except Sàrasvata. So all the hermits accepted him as their teacher. Thus Sàrasvata taught the Vedas to Sixtythousand hermits, who had returned to their hermitages. (M.B. øalya Parva, Chapter 50).
     In course of time the place where the hermitage of Sàrasvata stood, became famous under the name Sàrasvata tãrtha. Tuïgakàraõya is another name of this place. (M.B. Vana Parva, Chapter 83, Verses 43-50).
     In ancient days there were two schemes of study known as 'Kàõóànukramapàñha' and 'Sàrasvatapàñha' for the Taittirãya-collection (Saühità). But today the Kàõóànukramapàñha has become quite extinct. The following is a description, given in øaüskàraratnamàlà stating how the 'Sàrasvatapàñha' attained so vigorous a vogue.
     Once owing to the curse of the hermit Durvàsas, the river Sarasvatã took birth as a woman in the house of a Brahmin, who belonged to the Gotra of âtreya. Later from that same Brahmin she conceived and gave birth to a son named Sàrasvata. The river Sarasvatã herself, taught her son the Vedas completely, and then sent him to Kurukùetra to do penance. As a result of the penance Sàrasvata got an original Kramapàñha (serial lessons) of the Taittirãya saühità. He taught those serial lessons to his disciples. In course of time these serial lessons got the name Sàrasvatapàñha. which earned metaphysical and philosophical importance.

#<SâRASVATA III># A hermit who lived in the western regions. It is stated in Mahàbhàrata, øànti Parva, Chapter 201, Verse 30, that this Sàrasvata was the son of the hermit Atri.

#<SâRASVATA IV># Mention is made in Padma Puràõa, Svargakhaõóa, about another hermit Sàrasvata, who taught the Vedas to several disciples in Tuïgakàraõya.

#<SâRASVATA V># The people who lived in a particular region of Western Bhàrata. (Bhàgavata, Skandha 9).

#<SARASVATä I># Goddess of learning.
     1) %<Birth.>% Sarasvati is the daughter of Brahmà. Kàmadeva was born from Brahmà's heart; Krodha (anger) was born from his eyebrows; Lobha, from his lower lip, Sarasvatã, from his face; the Sindhus from his genitals, and Nirçti, from his anus.
     The following story about the birth of Sarasvatã is from Brahmàõóa Puràõa, Chapter 43:--
     Brahmà got ready for creation, and while in meditation sattvaguõa (sublime quality) began swelling up in his mind wherefrom a girl was born. Brahmà asked her who she was. She answered: "I am born from you. You fix for me a seat and duties." Then Brahmà told her that her name was Sarasvatã and ordained that she should stay on the tip of everybody's tongue. You dance especially on the tongues of learned people. You should also exist on earth in the form of a river, and assuming a third form you should live in me too." Sarasvatã agreed to this.
     2) %<Curse of Sarasvatã.>% See under Gaïgà.
     3) %<Misled Kumbhakarõa.>% When Kumbhakarõa requested Brahmà for a boon, Sarasvatã, at the instance of the latter, lodged herself in the tongue of Kumbhakarõa and made him ask for Nidràvatva (Sleep), something different from what he really desired to get Viz. Nirdevatva (absence of Devas).
     4) %<Received Baóavàgni.>% (all-consuming fire). Baóavàgni was born at the quarrel between the Bhàrgavas and Hehayas. Baóavàgni is flames of Aurva, the Bhàrgava. (See under Aurva). It was Sarasvatã who took the Agni to the ocean. As a result of this, Sarasvatã, became a river in India. The story is told in the Sçùñikhaõóa of Padma Puràõa as follows:-
     The world was about to be burnt in Baóavàgni, which originated from Aurva, when Indra requested Sarasvatã thus: "Oh! Devi! you should deposit this agni in the western ocean; or else the world will be consumed in its flames." To this Sarasvatã told Viùõu as follows: "I am not a free person. I will do nothing without the permission of my father. Therefore, please think of some other means."
     The Devas, who understood Sarasvatã's nature, went to Brahmà with their case. Immediately he called Sarasvatã to him and asked her to deposit Baóavàgni in the western ocean for the safety of himself and the Devas. Unable to disobey her father, Sarasvatã, with tears in her eyes, agreed to do so. Then Gaïgà followed her and she told the former that she (Gaïgà) would see her flowing northwards when she reached the eastern region surrounded by Devas.
     Sarasvatã sent back her companions like Gaïgà, Yamunà Manoramà, Gàyatrã and Sàvitrã who followed her. Then she appeared at the à÷rama of Uttaïka under the Plakùa tree in the presence of the Devas. Just as øiva carried Gaïgà, the Plakùa tree bore Sarasvatã and immediately did øiva give to her Baóavàgni in a pot. Because of his blessing the agni did not burn her hands. She went towards the north with the pot and came to Puùkariõã, and she stopped there to redeem the sins of people. It is believed to this very day that those who drink water from the Puùkara will attain Brahmaloka.
     From Puùkara Sarasvatã flowed towards the west and reaching a date-garden not far off from Puùkara it rose up again where Sarasvatã is known as Nandà as well. There is also another reason for the name Nandà. Once upon a time there was a King called Prabha¤jana. While hunting in the forest he saw a deer inside a cluster of shrubs and he shot an arrow at it. Then the deer told the King: "What a crime is this! You have wounded me, who am feeding my child. I have heard that the King shall not kill a deer while it is engaged in drinking, sleeping or mating. May you, who have done this cruel act, be transformed into a tiger and roam about this thorny forest." Saying again and again that he did not notice that the deer was feeding its child, the King begged for absolution from the curse. Taking pity on the weeping king the deer told him that he would be redeemed from the curse when he had talked with the cow called Nandà, which would go there after a hundred years.
     According to the above curse the king got transformed into a tiger and spent hundred years eating wild animals. After hundred years were over a herd of cows came there grazing under the leadership of a cow called Nandà. Beautiful Nandà used to walk ahead of the other cows and graze alone at a secret place in the forest. There was a mountain called Rohita there, on the banks of the river. The northern side of the mountain was a dense forest infested by cruel animals. There lived there a very cruel and terrible tiger as big as a mountain. A generous person called Nanda was feeding the cows with grass etc. Nandà, the cow, got separated from the herd and came to the river when the tiger ran after it asking it to stop. Crying aloud the cow said: Oh tiger; I have a child, which has not begun even tasting grass and it is awaiting the return of its mother to the cow-shed at dusk. I shall go and take leave of the child and return so that you may eat me."
     Taking pity on the cow the tiger granted its prayer. It returned duly to the tiger at dusk. The tiger, taken by surprise, by the honesty of the cow enquired of it its name, and the cow answered that it was named Nandà by its master, Nanda. As soon as the name was uttered Prabha¤jana was released from his old curse and he became the former king. Dharmadeva then appeared there and asked her to choose the boon she liked and she replied as follows:--"I, with my child, must attain the ultimate place and position, and let this place become a sacred place for munis. Also, let this river Sarasvatã, come to be known as Nandà, by my name."
     Nandà immediately ascended to heaven and Prabha¤jana returned to his palace. River Sarasvatã came to be called Nandà from that day: After flowing through the above-mentioned date-garden towards the south for some distance Sarasvatã (Nandà) flowed again towards the north. She reached the ocean and deposited therein the pot of Baóavàgni. (Padma Puràõa, Sçùñikhaõóa).
     5) %<Sarasvatã as Brahmà's wife.>% The Puràõas mention three wives of Brahmà, Sarasvatã, Sàvitrã and Gàyatrã. But, the three are, according to Matsya Puràõa, one and the same person. The Matsya Puràõa mentions:-Brahmà created, from his own effulgence, a woman, who became famous under the names øataråpà, Sàvitrã, Gàyatrã and Brahmàõã. Brahmà fell in love with his daughter and noticing the fact she turned away to the right side of her father. Then did a face appear on his right side. To avoid the amorous looks of the father, she slided off to both his sides, and faces appeared on those sides of Brahmà. Then Sarasvatã jumped up to the sky and a fifth face appeared on his head, turned upwards. Finding escape impossible she yielded to the desire of Brahmà and they enjoyed honey-moon for a hundred years. To them was born a son called Svàyambhuva or Viràñ.
     At one place in Skanda Puràõa, Sàvitrã and Gàyatrã are referred to as different individuals. (See under Sàvitrã).
     6) %<Idol of Sarasvatã.>% Sarasvatã, clad in white clothes, sits on a white lotus. She holds in her hands a string of beads, book and Vãõà. She is depicted in sitting, standing and dancing postures. She is conceived as øakti related to Viùõu as also to øiva. In certain old works in Bengal, Sarasvatã, instead of Bhåmidevã, is to be seen along with Viùõu. Agni Puràõa, Chapter 50, enjoins that idols of Sarasvatã in temple should hold in its hands book, string of beads and Vãõà.
     7) %<Other information.>%
     (i) It was on the banks of Sarasvatã that Vyàsa performed tapas and øuka was born. (Devã Bhàgavata, Skandha 1).
     (ii) There are various references to Sarasvatã in the ègveda.
     (iii) Sarasvatã shines forth in Indra's court. (Sabhà Parva, Chapter 7, Verse 19).
     (iv) Once Sarasvatã advised the muni called Tàrkùya (Vana Parva, Chapter 185).
     (v) During Tripuradahana (burning of the city of the Tripuras) Sarasvatã served as a passage for the chariot of øiva to advance. (Karõa Parva, Chapter 34, Verse 34).
     (vi) Muni Yàj¤avalkya once thought of Sarasvatã and she appeared before him wearing ornaments of vowels and consonants and sounding 'Om'. (øànti Parva, Chapter 318, Verse 14).

#<SARASVATä II># River Sarasvatã, flowing through north India is, according to Puràõic conception, Sarasvatã devã who has assumed the form of a river. (See under Sarasvatã I). The following information about river Sarasvatã famed in the Puràõas is from the Mahàbhàrata.
     (i) King Matinàra once performed a yaj¤a on the banks of river Sarasvatã. At the close of the yaj¤a Sarasvatãdevã appeared and chose the King as her husband, and a son called Taüsu was born to the couple. (âdi Parva, Chapter 95, Verse 26).
     (ii) River Sarasvatã is one of the seven tributaries of river Gaïgà and its source is under the Plaksa tree. One who drinks its water will become free from sin. (âdi Parva, Chapter 16, Verse 19).
     (iii) Sarasvatã worships Varuõa in his court. (Sabhà Parva, Chapter 9, Verse 19).
     (iv) The Pàõóavas, while travelling in the forest, crossed the river. (Vana Parva, Chapter 5, Verse 2).
     (v) ørã Kçùõa conducted a yaj¤a in the plains of river Sarasvatã. (Vana Parva, Chapter 12, Verse 14).
     (vi) Kàmyaka forest is on the banks of Sarasvatã. (Vana Parva, Chapter 36, Verse 41).
     (vii) It is a holy river. If one bathes in it and worships one's ancestors one will attain Sàrasvataloka. (Vana Parva, Chapter 84, Verse 66)
     (viii) Dadhãca had his à÷rama on the banks of the river. (Vana Parva, Chapter 100, Verse 13).
     (ix) Muni Loma÷a once extolled the greatness of river Sarasvatã. (Vana Parva, Chapter 129, Verse 20).
     (x) The river disappears in Vinà÷anatãrtha and reappears at Camasodbheda. (Vana Parva, Chapter 130, Verse 3).
     (xi) It is the source of Agni. (Vana Parva, Chapter 222, Verse 22).
     (xii) There are many holy places on the plains of the river. They are described in Chapters 35-54 of Salya Parva.
     (xiii) River Sarasvatã once carried Vasiùñha in its flow. (See under Vasiùñha).
     (xiv) Vi÷vàmitra cursed Sarasvatã. (See under Vasiùñha).
     (xv) Sarasvatã returned to Dadhãci maharùi the son born to her by him and he blessed her. (øalya Parva, Chapter 51).
     (xvi) Balabhadraràma once extolled the greatness of Sarasvatã. (øalya Parva, Chapter 54, Verse 33).
     (xvii) Arjuna appointed the son of Sàtyaki as the master of a particular region on the banks of the river. (Mausala Parva, Chapter 8, Verse 71).
     (xviii) Following the death of ørã Kçùõa his 16008 wives drowned themselves to death in Sarasvatã. (Svargàrohaõa Parva, Chapter 5, Verse 25).

#<SARASVATä III># Wife of Manu. (Udyoga Parva, Chapter 117, Verse 14).

#<SARASVATä IV># Wife of Dadhãci maharùi. The couple had a son called Sàrasvata. (Brahmàõóa Puràõa, 101, Verse 9).

#<SARASVATäSâGARASAðGAMA># The point where Sarasvatã joins the ocean. It is considered to be a holy place. Candra regained his brilliance once dimmed by the curse of Dakùa by bathing at this holy place. (For details see under Candra IV, Para 6).

#<SARASVATäSAðGAMA># A sacred place. Brahmà and the maharùis once worshipped Viùõu here. He who bathes here will attain Brahmaloka. (Vana Parva, Chapter 83, Verse 151).

#<SARASVATYARöUâSAðGAMA># A sacred place in Kurukùetra. One who bathes here and fasts for three nights will be freed from the sin of Brahmahatyà (killing of a brahmin). (Vana Parva, Chapter 83).

#<øARAVAöA># The place where Subrahmaõya was born. (See under Subrahmaõya).

#<øARAVINDU># (øAøABINDU). A famous King born in the dynasty of Bharata, son of Duùyanta. His father's name was Citraratha. He was a great ascetic and a powerful emperor. (Bhàgavata, 9th Skandha). He had no less than ten thousand wives and lakhs of children by each wife.

#<SARAYæ I># A river very famous in the Puràõas. The most important things associated with the river are given below:
     (i) Seven tributaries of Gaïgà originate from the golden peaks of the Himàlayas and Sarayå is one of them. Those who bathe in the river will be absolved from sins. (âdi Parva, Chapter 169, Verse 20)
     (ii) The river exists in Varuõa's court worshipping him. (âdi Parva, Chapter 8).
     (iii) ørã Kçùõa, Arjuna and Bhãma, on their way to Girivraja from Indraprastha crossed this river. (Sabhà Parva, Chapter 20, Verse 28).
     (iv) It was at Gotàra (or Gopratara) in this river that ørã Ràma drowned himself to death and attained Viùõupàda. (Vana Parva, Chapter 84, Verse 70).
     (v) This river is the source of Agni (fire). (Vana Parva, Chapter 222, Verse 22).
     (vi) Vasiùñha once blocked the course of Gaïgà on its way to Kailàsa at Mànasasarovara. But, Gaïgà broke the obstruction and flowed on, and Sarayå is the stream that started from there. (Anu÷àsana Parva, Chapter 155, Verse 23).
     (vii) It is one of the rivers to be remembered both at dawn and dusk. (Anuֈsana Parva, Chapter 165, Verse 21).
     (viii) The city of Ayodhyà is situated on the banks of Sarayå. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 5, Verse 5).

#<SARAYæ II># Wife of the Agni Vãra. The couple had a son called Siddhi. (Vana Parva, Chapter 219, Verse 11).

#<øâRDæLA># A spy of Ràvaõa. It was he, who informed Ràvaõa about the arrival of Ràma. (Vàlmãki Ràmàyaõa, Yuddhakàõóa, Canto 30).

#<øâRDæLä># Daughter of Ka÷yapaprajàpati by his wife Krodhava÷à, who had ten daughters including øàrdålã. Tiger, leopard etc. were born from øàrdålã. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 14).

#<SARGA (CREATION)># Agni Puràõa, Chapter 20 refers to various sargas as follows.
     The first creation is that of greatness (Mahatva) i e. Brahmà. The second creation is that of tanmàtras called bhåtasarga. The third is Vaikàrikasarga also called Aindriyikasarga. These three kinds of creation are called Pràkçta sçùñi (natural creation) and that is conscious and intelligent creation. The fourth is mukhyasarga. Mukhyas mean immovables. The fifth is tiryagyonisçùñi. Since it functions side-long it is called tiryaksrotas. The sixth is the creation of ærdhvasrotas, called devasarga. The seventh is the creation of arvàksrotas, called mànuùasarga. The eighth, anugrahasarga, is both sàttvic and tàmasic. Thus, vaikçtasargas are five in number and pràkçtasargas three. The ninth sarga is the Kaumàra sarga, which is both vaikçta and Pràkçta. The fundamental or root cause of the universe is the above nine creations of Brahmà. Pràkçtasarga is of three types, nitya (eternal), naimittika (casual) and dainandina (daily). Nityasarga is the creation after interim deluges.

#<SARIDDVäPA># One of the prominent sons of Garuóa (Udyoga Parva, Chapter 101).

#<SâRIKA># A hermit who was a prominent member of the council of Yudhisthira. Mention is made about him in Mahàbhàrata, Sabhà Parva, Chapter 4, Verse 13.

#<SâRIMEJAYA># A King in ancient India. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 185, Verse 19, that this King was present at the Svayaüvara (marriage) of Draupadã.

#<øARäRA (BODY)># Body is constituted of the five elements, earth, water, fire, air and sky (ether). What is solid or hard in the body is earth; liquid, is water; hot or burning, fire; what gives motion to the body is air and what are pores in the body is sky.
     Body is that which exists and functions with the five organs of knowledge eye, ear, nose, tongue and skin, and the five organs of action like Upastha (sex organ), Pàõi (hand), Pàda (leg) and Vàõã (speech). The body depends on the six tastes, sweet, sour, saltish, bitter, hot and astringent. (Kañu, amla, madhura, lavaõa, tikta and kaùàya). The body is composed of seven internal elements (dhàtus) of seven colours, white, red, dark (black), black and white, yellow, brassy and faint-white (Pàõóura). Vàtapittakaphas (wind, bile and phlegm) are intertwined in the body. Since the body is formed of vital fluids from the sex organs of the father and the mother it is dviyoni (males with male and females with female organs of reproduction). The body exists by four kinds of foods, bhojya, bhakùya, khàdya and lehya. After coitus, within one night, the male and female semen and blood combine into one body in the womb (Kalala). Within seven days it becomes foamy (budbuda). After a fortnight it becomes solid (piõóa) and after one month hard (kañhina). During the second month the head of the child is formed; in the third month its feet: in the fourth its ankles, stomach and waist are formed. In the fifth month is formed the back (Pçùñha) and face, nose, eyes and ears are formed in the sixth month. During the seventh month life enters the child's body. By the eighth month all the signs of the human being are completed in the child. If the vitality and effulgence of the mother are more than those of the father the off-spring will be female and vice versa; if both are in exactly equal proportions the child will be a eunuch, neither male nor female. If the parents were sad and worried during the time of the mother's conception, the child born would be either blind, lame or a pigmy. If the semen is cleft into two by wind (in the womb) the mother would give birth to twins. In the ninth month the child will be gifted with knowledge and it will remember to what caste it belonged and what all good and evil actions it did in its previous life.

#<SâRISèKKA># Son of the bird Mandapàla. (See under Khàõóavadàha, Para 8).

#<SâR¥JAYA># A Sç¤jaya King. Mention is made about this King who had been the support of the Bharadvàjas, in ègveda, Maõóala 6, Anuvàka 47, Såkta 25.

#<øARKA># A son of King Ku÷àmba. øarka had a brother called Gàni. (Brahmàõóa Puràõa, Chapter 57).

#<øARMAKA># A famous rural region in the northeast of India. Bhãmasena conquered the region during his triumphal tour. (Sabhà Parva, Chapter 30, Verse 13).

#<øARMI># A brahmin scholar. (See under Parõa÷àlà).

#<øARMIúòHâ># Daughter of Vçùaparvan, King of the asuras. (For details see under Devayànã).

@<[Page 698a]>@

#<øâRðGA># ørã Kçùõa's bow. The following facts about the bow are gathered from the Mahàbhàrata.
     (i) When Kçùõa exhibited his Vi÷varåpa (cosmic form) in the assembly of the Kauravas he had held in one hand this bow. (Udyoga Parva, Chapter 131, Verse 10).
     (ii) Kçùõa's øàrïga is on a par with Indra's bow called Vijaya. (Udyoga Parva, Chapter 158, Verse 4).
     (iii) øàrïga is one of the three divine bows. (Udyoga Parva, Chapter 158, Verse 5).
     (iv) øàrïga was made by Brahmà and presented to Kçùõa. (M.B. Southern text, Anu÷àsana Parva, Chapter 141).

#<øâRðGAKOPâKHYâNA># The story of the øàrïgaka bird. (See under Khàõóavadàha).

#<øâRðGARAVA># A maharùi. He was one of the officiating priests at the Sarpasatra of Janamejaya. (âdi Parva, Chapter 25, Verse 6).

#<SARPA># A son of Tvaùñà. According to Agni Puràõa the sons of Tvaùñà were called Ekàda÷arudras; But according to Mahàbhàrata, Sarpa, one of the Ekàda÷arudras is the son of Sthàõu and the great-grandson of Brahmà. (âdi Parva, Chapter 66, Verse 2).

#<SARPABALI># An offering made by Hindus in South India to propitiate serpents. Serpents are pleased by songs by Pulluvan and Pulluvatti (Male and female members of a Hindu sub-caste). To draw Kalams (drawings on floor conveying certain esoteric meanings), to make offerings and for the Pulluvars to sing--these form important elements of Sarpabali. The bali has a connection with the story of Khàõóavadàha. The legend behind the bali is that a Pulluva woman saved Takùaka, who escaped to the ocean after the Khàõóava forest was burnt down. Songs by Pulluvan and Pulluvatti are unavoidable items in Sarpabali.
     Drawing the Kalam is a very important item in Sarpabali. It is drawn on a platform made of puññumaõõu (small heaps of earth thrown up by earthworms and termites), the platform being demarcated by four pieces of arecanut wood. The platform is covered with silk and tender coconut leaves are hung all around it. The Kalam is drawn with rice powder, and other coloured powders. The husk of paddy burnt into charcoal is powdered and with it serpents are sketched first on the maõóapa (platform). The nàga drawings are tinted with colours. The (colour) powders are collected in coconut shells and sprinkled on the drawings through holes in shells. Pulluvas exhibit wonderful artistic talents in making the drawings.
     When the kalam is drawn worship of nàga is begun compulsorily by a male member of the house, and he is technically called 'Kalattil Kaimal'. He has been observing 'vrata' during two days previous to the påjà (worship). Having taken his bath and wearing an additional cloth across his shoulders (Uttarãya) he comes with water in a jar. Four lamps should be burning on four sides of the kalam. Also, paddy, rice, tender coconut, milk, fruit etc. should be placed on its four sides. As directed by the Pulluvan the 'Kaimal' conducts the worship by offering flower, water etc. The Kaimal is to sit on each of the four sides of the kalam and do the påjà. Then wicks (made of cloth) should be lighted, water sprinkled on it and with that the Kaimal should go around the kalam thrice. With the wicks placed on a leaf with paddy underneath it and also with burning camphor he should go round the kalam. Then the Pulluvan playing on the Vãõà in front and a male member of the house with a vessel containing milk, a female member holding a lamp, two girls holding brass plates and the Kaimal and all of them following the Pulluvan go round the Kalam thrice and proceed to the serpents' temple in the compound, pray and return. After all these persons are seated, the Kaimal washes the feet of and puts flowers on the heads of the two girls, who had held the brass plates; seats them on two pieces of round wood in the kalam. The girls will have mirror etc. in their hands. They should concentrate their eyes on the heads of the serpents. Now begins the Pulluvan pàññu (song by Pulluvan). At the time of the worship they will be beating tunes on a brass pot, music being made on the Vãõà.
     'Pulluvan pàññu' is the most important item in the whole programme. The songs relate to the burning of the khàõóava forest, Kàliyamardana (suppression of the nàga king) etc. One Pulluvan sings songs and a second one repeats them. A minimum of two Pulluva males and two females are required for the purpose. As the songs acquire momentum the girls begin to shake their heads and to wipe off the kalam. Then the girls are asked questions and they answer. Within a short time the girls will swoon and fall on the ground. They are brought back to consciousness by water being sprinkled on them and by fanning. This is in general the nature of a Sarpabali.

#<SARPADEVä># Sarpadevã, also called nàgatãrtha, is a sacred place in Kurukùetra. A bath here is as beneficial as the performance of an agniùñoma yaj¤a. (Vana Parva, Chapter 83).

#<SARPAMâLä># A maharùi gifted with divine powers. He had a talk with ørã Kçùõa on the latter's way to Hastinàpura. (Udyoga Parva, Chapter 83).

#<SARPâNTA># A bird born in the line of Garuóa's children. (Udyoga Parva, Chapter 101, Verse 12).

#<SARPASATRA># See under Janamejaya, Part 5.

#<SARPâSYA># A Ràkùasa. He was the commander-in-chief of the army of Khara and Dåùaõa, who had clashed with Ràma and Lakùmaõa at Pa¤cavañã. Khara and Dåùaõa had twelve reputed army-chiefs, including Sarpàsya. (Vàlmãki Ràmàyaõa, Canto 27).

#<SARPIRMâLä># A maharùi, who flourished in the court of Yudhiùñhira. (Sabhà Parva, Chapter 4, Verse 10).

#<øARU># A Devagandharva. He participated in the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 58).

#<øARVA># One of the eleven Rudras. (Bhàgavata, 6th Skandha).

#<SARVA># Another name of ørã Kçùõa. (Udyoga Parva, Chapter 70, Verse 12).

#<SARVâ># A Puràõic river. (Bhãùma Parva, Chapter 89, Verse 36).

#<SâRVABHAUMA I># A king of the Bharata dynasty. He was the son of Vióåratha and the father of Jayatsena. (Bhàgavata, Skandha 9).

#<SâRVABHAUMA II># A son born to King Ahaüyàti of the Lunar dynasty, by Bhànumatã, daughter of Kçtavãrya. This Sàrvabhauma married Sunandà, daughter of the King of Kekaya. (M.B. âdi Parva, Chapter 95).

#<SâRVABHAUMA III># An elephant born in the family of the Diggajas (Eight elephants supporting the globe). Mention is made about this elephant in Mahàbhàrata, Droõa Parva, Chapter 121, Verse 26.

@<[Page 699a]>@

#<SâRVABHAUMA IV># An incarnation in the Manvantara (Manu's age) of Sàvarõi Manu. Sàrvabhauma was begotten by Devaguhya and was born of Sarasvatã. (Bhàgavata, Skandha 8).

#<SARVADAMANA># Bharata, the heroic son of øakuntalà. (For details see under Bharata I).

#<SARVADEVATäRTHA># A sacred place in Kurukùetra. He who bathes there will derive benefit equal to that of gifting away thousand cows. (Vana Parva, Chapter 83, Verse 88).

#<SARVAGA># Son of Bhãmasena by his wife Balandharà. (âdi Parva, Chapter 95, Verse 77)

#<SARVAKâMA># Son of King ètuparõa. (Bhàgavata, Skandha 9).

#<SARVAKâMADUGHâ># A daughter of Surabhi. She holds up the northern region. (Udyoga Parva, Chapter 102, Verse 10).

#<SARVAKARMâ># Son of King Saudàsa. When Para÷uràma killed the Kùatriyas it was Parà÷aramuni, who saved Sarvakarmà from death. (øànti Parva, Chapter 49, Verse 76).

#<SARVAPâPAPRAMOCANAKæPA># A Kåpa (well) which drives away all sins. It is a tãrtha. He who bathes in its waters will never have to face evil fate. (Vana Parva, Chapter 84, Verse 126).

#<SARVARTUKA># A beautiful forest near mount Raivataka. (M.B. Southern text, Sabhà Parva, Chapter 38)

#<SARVASâRAðGA># A nàga born in Dhçtaràùñra dynasty. It was burnt to death at Janamejaya's serpent yaj¤a. (âdi Parva, Chapter 57, Verse 18).

#<SARVASENA># A king of Kà÷ã whose daughter Sunandà was married by emperor Bharata. The couple had a son called Bhumanyu. (âdi Parva, Chapter 95, Verse 32).

#<SARVATEJAS># A King born in Dhruva's dynasty. Vyuùña was his father. (Bhàgavata, Skandha 4).

#<SARVATOBHADRA># Varuõa's home. (Udyoga Parva, Chapter 98, Verse 10).

#<øARYâTI I># A son of Vaivasvata Manu.
     1) %<General.>% Ikùvàku, Nàbhàga, Dhçùña, øaryàti, Nariùyanta, Pràü÷u, Nçga, Diùña, Karåùa and Pçùadhra were sons of Vaivasvata Manu. øaryàti had a son called ânarta and a daughter called Sukanyà, who was married by the aged and blind Cyavana, and a son named Pramati was born to the couple. (See under Cyavana).
     2) %<Other information.>%
     (i) øaryàti lives in Yama's court worshipping him. (Sabhà Parva, Chapter 8, Verse 14).
     (ii) Cyavana performed for øaryàti his yaj¤a at which the A÷vinãkumàras, in disobedience of Indra, drank Somarasa. (Vana Parva, Chapter 124).
     (iii) Two famous Kings, Haihaya and Tàlajaïgha were born in øaryàti's dynasty. (Anu÷àsana Parva, Chapter 30, Verse 6).

#<øARYâTI II># A King of the Påru dynasty. He was the son of Pràcinvàn and father of Ahaüyàti. (â÷ramavàsika Parva, Chapter 90, Verse 14).

#<øARYâTIVANA># A sacred forest. Arjuna, in the course of his 'dream-trip' to Kailàsa in the company of ørã Kçùõa crossed this forest also. (Droõa Parva, Chapter 80, Verse 82).

#<øAøABINDU># See under øaravindu.

#<øAøâDA I># Son of Vikuksi, the King of Ayodhyà. Pura¤jaya was øa÷àda's son. (Brahmàõóa Puràõa. Chapter 1).

#<øAøâDA II># A son of Ikùvàku. His real name was Vikukùi. (For the detailed story as to how 'Vikukùi' became 'øa÷àda' see under Vikukùi).

#<øAøAKA># A caste. Karõa, during his triumphal tour, defeated the King of the øa÷akas. (Vana Parva, Chapter 254, Verse 21).

#<øAøALOMâ># A King very much reputed in the Puràõas. He did tapas at Kurukùetra and attained heaven. (â÷ramavàsika Parva, Chapter 20, Verse 14).

#<øAøAYâNA># A sacred place. In the waters of river Sarasvatã at this place the full moon reflects in the form of a ÷a÷a (hare). A bath here will make a man as bright and lustrous as the moon. (Vana Parva, Chapter 82, Verse 114).

#<øAøIKA># A rural area in ancient India. (Bhãùma Parva, Chapter 9, Verse 46).

#<øAøIKALâ># Daughter of Subàhu, King of Kà÷ã. She was married by a prince Sudar÷ana who had been driven out of his kingdom by Yudhàjit.
     As she became a young woman øa÷ikalà heard about Sudar÷ana, who lived in the forest with his mother and fell in love with him. One night Devã appeared in dream to her and told her that marriage with Sudar÷ana would take place, and at those words of Devã she awoke from sleep and began laughing. Though her mother asked øa÷ikalà about the reason for her laughing thus, she answered not, but continued laughing. One day while she was picnicking in the Campaka forest, an old brahmin came there and described to her about the great personality and beauty of Sudar÷ana, who then was staying with his mother at Bharadvàjà÷rama. øa÷ikalà's heart yearned to be with Sudar÷ana.
     Sudar÷ana, after the death of his father Dhruvasandhi, lived with his mother Manoramà and her father. But, Yudhàjit killed Manoramà's mother also. It was after this that Sudar÷ana and his mother took refuge in the à÷rama of Bharadvàjamuni. One of those days, Niùàda, King of øçïgiverapura and a friend of Sudar÷ana's father (Dhruvasandhi) came to Bharadvàjà÷rama and presented a chariot, which possessed mysterious powers, to Sudar÷ana. The munis were pleased at this and imparted to Sudar÷ana the Kàmaràjamantra, which gave one who practised it all that one desired, and after the above incident Sudar÷ana began slowly to come out of the à÷rama. He went about the forests in the chariot presented by Niùàda, and he was astonished to find many an armed soldier surround him wherever he went. This happened because of the mysterious powers of the chariot.
     It was at this time that King Subàhu decided to conduct the Svayaüvara of his daughter øa÷ikalà. Kings from all lands came. øa÷ikalà told her mother in secret about her desire to marry Sudar÷ana, and the mother in turn told about this to the father. But, he was not for it. Then øa÷ikalà sent a messenger secretly to Sudar ana to request him to be present at the Svayaüvara, and Sudar÷ana and his mother started for the palace of the King of Kà÷ã and when they reached it, kings like Yudhàjit had already come there. A rumour was spread that Subàhu, insultingly ignoring all the crowned heads, was going to marry his daughter to Sudar÷ana, a mere beggar. The assembled Kings, therefore, got themselves ready to pick a row with Subàhu, but, he pacified them with the assurance that the Svayaüvara of øa÷ikalà would formally be conducted and her husband could then be selected by herself. That night øa÷ikalà's parents tried their best to divert her heart away from Sudar÷ana, to no purpose and the same night she was duly married to him. By the next morning news about the marriage became public and all the Kings, who had come for the Svayaüvara decided in conference to kill Sudar÷ana on his way back home with his wife, and abduct øa÷ikalà. Accordingly on the fourth day after the wedding when Sudar÷ana and øa÷ikalà were returning to Ayodhyà escorted by the army allotted to them by Subàhu, King Yudhàjit and his followers attacked them from their hiding place. In the battle that ensued Devã appeared and helped Sudar÷ana, who defeated the enemies. People of Ayodhyà received with enthusiasm the victorious Sudar÷ana and he was crowned their King. In later years he became famous as emperor Sudar÷ana.

#<øâSTâ># The presiding deity (idol installed) in the øabarimala temple.
     1) %<Birth.>% øiva fell in love with Mahàviùõu in his assumed form as Mohinã and øàstà was the result of their union. (Kambaràmàyaõa, Bàlakàõóa). This story occurs in the 8th Skandha of Bhàgavata and the Asura kàõóa of Skanda Puràõa, but only the Skanda Puràõa refers to the child by name øàstà.
     2) %<Other information.>%
     (i) In the battle between Indra and the asura called øårapadma the former deputed øàstà for the protection of øacãdevã. (Skanda Puràõa, Asura Kàõóa).
     (ii) øàstà is supposed to have two wives called Puràõà and Puùkalà and a son called Satyaka. (Aùñottara÷atakam about øàstà; also see under øabarimala).

#<úAúòHäDEVä>#
     1) %<General.>% A Devã born out of (1/6) part of original nature (Målaprakçti). Since she was born out of 16 part, she is called úaùñhãdevã. Also called Devasenà, úaùñhãdevã is the patron-devã of children. She grants them life. She protects them as the real mother and always remains by their side. She has earned Siddhis by the practice of yoga, is the best among the aùñamàtçs (eight mothers) and is the wife of Subrahmaõya.
     2) %<Blessings of the Devã.>% She is foremost among the devãs, who bless children. There is a story in the ninth canto of Devã Bhàgavata revealing the importance of úaùñhãdevã.
     Though Priyavrata, son of Svàyambhuva Manu was at first averse to marriage he, at last, married, on the insistence of Brahmà, a woman called Màlinã. For long he had no issues and sad at heart he got a putrakàmeùñi yaj¤a performed by Ka÷yapaprajàpati as a result of which Màlinã got pregnant, and delivered in the twelfth year. But, the child was still-born and Priyavrata set out with the corpse for the burning ghat. But, he could not make up his mind to give it up and so decided himself also to court death. Then he saw a divine plane stop there with a woman in it, who spoke to him as follows: "I am Devasenàdevã, the mental daughter of Brahmà and wife of Skandadeva. It is I, who grant son to the sonless, wife to the wifeless, husband to the husbandless, wealth to the poor and the results of their actions to all." So saying the Devã took from Priyavrata the corpse of his child and brought it back to life.

#<úAúòHäHRADA># A sacred place. Bathing here is more beneficial than gifting away food. (Anu÷àsana Parva, Chapter 25, Verse 36).

#<øAøOLæKAMUKHä># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 22).

#<SâøVA># An ancient King in Bhàrata. It is said in Mahàbhàrata, Sabhà Parva, Chapter I, Verse 17, that this King remains in the palace of Yama and glorifies him.

#<SâTA># A great yakùa friend of Vai÷ravaõa. (See under Dãpakarõi for the story about how Sàta became a cursed Yakùa).

#<øATABALA># A peepal tree on the peak of mount Kumuda. From the branches of the tree milk, butter-milk, ghee, juice of Sugar-cane etc. descend carrying with them divine rice, clothes, ornaments etc. to the Kumuda mountain and flow in rivers towards the north. The people in those places get their rice, clothes ornaments etc. from the river. Mãnàkùãdevã praised by Devas has her abode here. Those who drink milk etc. flowing in the river will not be affected by hunger, thirst and signs of old age. Nor will any danger overtake them. They will live long. (Devã Bhàgavata, 8th Skandha).

#<øATABALI># A great monkey under the leadership of Sugrãva. He was the leader of the monkeys deputed to the northern regions to look for Sãtà. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa Canto 43).

#<øATABHIúAK># A star.
     He who gives gifts of fragrant materials like sandalwood on the day of this star will, after death, live with the apsaràs and enjoy fragrant smell. (Anu÷àsana Parva, Chapter 64, Verse 30).

#<øATACANDRA># A brother of øakuni. In the battle of Kurukùetra he fought on the side of the Kauravas and got defeated by Bhãma. (Droõa Parva, Chapter 157, Verse 23).

#<øATADHANUS># (øATADHANVâ). A Yàdava king. (For details see under Kçtavarmà Para 2).

#<øATADRæ># The Puràõic name of the Indian river now called Sutlej. Grief-stricken over the death of his son, Vasiùñha once jumped into this river, which, realising that the maharùi was as powerful as fire, divided itself into many branches and flowed in various directions, and hence the river came to be known as øatadrå. (âdi Parva, Chapter 176, Verse 8). Once in talking about sublime rivers to øiva, Pàrvatã mentioned this river also. (Anu÷àsana Parva, Chapter 146, Verse 18). øatadrå is also one of the ten rivers referred to in the ègveda.

#<øATADYUMNA># A King in ancient India, son of Càkùuùa Manu by his wife Naóvalà. (Viùõu Puràõa, Part 1, Chapter 13). Naóvalà had ten brilliant sons including øatadyumna. øatadyumna once gifted away a house of gold to the brahmin called Mudgala and thereby attained heaven. (øànti Parva, Chapter 234, Verse 32).

#<øATAGHAöòâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 11).

#<øATAHRADâ># Mother of the Ràksasa called Viràdha. His father's name was Jaya. (Vàlmãki Ràmàyaõa, Araõyakàõóa).

@<[Page 701a]>@

#<øATAJIT I># A King of the Yàdava dynasty. øatajit, son of Sahasrajit, had three sons called Mahàhaya, Veõuhaya and Hehaya. (Bhàgavata, 9th Skandha).

#<øATAJIT II># Son of ørã Kçùõa by Jàmbavatã. øatajit met with his death in the quarrels among the Yàdavas at Prabhàsatãrtha. (Bhàgavata, 9th Skandha).

#<øATAJYOTI># Son of King Subhràñ. The King had one lakh sons. (âdi Parva, Chapter 1, Verse 44).

#<øâTAKARöI I># See under Mandakarõi.

#<øâTAKARöI II># Son of King Pårõotsaïga. He ruled the country for fiftysix years. (Matsya Puràõa).

#<øATâKúä># Another form of Devã. (For details see under Durgama).

#<øATAKUMBHâ># A sacred river, considered to be the source of agni. (Vana Parva, Chapter 222, Verse 22).

#<øATALOCANA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 60).

#<øATAMUKHA I># (øATAMUKHA RâVAöA). Father of Indumukhã, the wife of Sahasramukha Ràvaõa. øatamukha had defeated Pàtàla Ràvaõa in battle. He gave the eternal weapon called Kañhorakuñhàra as dowry for his daughter's wedding. (See under Sahasramukha Ràvaõa).

#<øATAMUKHA II># An asura, a great devotee of øiva. He did very intense tapas for hundred years making offerings of his flesh in the fire. øiva, who was pleased with his tapas, granted him many boons. (Anu÷àsana Parva, Chapter 45, Verse 58).

#<øATâNANDA I># Priest of King Janaka. He was the son of Gautama by Ahalyà. (Bhàgavata, 9th Skandha and Agni Puràõa, Chapter 278). øatànanda felt elated that ørã Ràma restored to Ahalyà her old sanctity and also that his father Gautama received back his mother and lived with her. It was øatànanda, who acted as high-priest at the wedding of Sãtà with Ràma.

#<øATâNANDA II># A maharùi, who possessed divine gifts. He once paid a visit to Bhãùma. (Anu÷àsana Parva, Chapter 26, Verse 8).

#<øATâNANDâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 11).

#<øATâNäKA I># A King born in the dynasty of Yayàti. He was the son of Bçhadratha and father of Durdama. (Bhàgavata, 9th Skandha).

#<øATâNäKA II># Son of Nakula. The Mahàbhàrata contains the following information about this øatànãka.
     (i) To Nakula was born of Draupadã a son called øatànãka. (âdi Parva, Chapter 63, Verse 123).
     (ii) This øatànãka was born from an aspect of Vi÷vadeva. (âdi Parva, Chapter 67, Verse 127).
     (iii) Once upon a time there was in the Kaurava dynasty a Ràjarùi called øatànãka and it was to perpetuate that name that Nakula named his son 'øatànãka'. (âdi Parva, Chapter 220, Verse 84).
     (iv) This øatànãka defeated in the great war Jayatsena, Duùkarõa and Citrasena. (Bhãùma Parva, Chapter 79, Verse 42; Chapter 79, Verse 46 and Droõa Parva, Chapter 168, Verse 12).
     (v) øatànãka fought with Vçùasena, ørutakarmà, the son of Dhçtaràùñra and A÷vatthàmà. (Droõa Parva, Chapter 167, Verse 7; Karõa Parva, Chapter 25, Verse 13 and Chapter 85, Verse 14).
     (vi) He killed Bhåtakarman and the prince of Kaliïga in the great war. (Droõa Parva, Chapter 25, Verse 23; Karõa Parva, Chapter 85, Verse 21).
     (vii) He died in the great war hit by the arrow of A÷vatthàmà. (Sauptika Parva, Chapter 8, Verse 57).
     (viii) He is referred to by the following names also in the Mahàbhàrata, viz. Nakulaputra, Nakuladàyàda, Nàkuli.

#<øATâNäKA III># A prince born as the son of Janamejaya (Parãkùit's son) of his wife called Vapuùñamà. He married the princess of Videha and to the couple was born a son called A÷vameghadatta. (âdi Parva, Chapter 96, Verse 88). He had also another son named Sahasrànãka. (Kathàsaritsàgara). (See under Udayana).

#<øATâNäKA IV># A well-known Ràjarùi born in the Kuru dynasty. It was to perpetuate his name that Nakula called his son øatànãka. (Vana Parva, Chapter 220, Verse 84).

#<øATâNäKA V># A brother of Viràña, the King of Matsya. He was called Såryadatta too. Further he was the commander-in-chief of the army of Viràña. When Viràña's cows were lifted by the Kauravas, øatànãka went to war against them along with the Trigartas, who wore golden helmets on their heads. (Viràta Parva, Chapter 31). He was an ally of the Pàõóavas in the great war. He was wounded in the war by Bhãùma and killed by øalya. (Droõa Parva, Chapter 167, Verse 30; Bhãùma Parva, Chapter 118, Verse 27).

#<øATâNäKA VI># Younger brother of the Viràña king. He was killed by Droõa. (Droõa Parva, Chapter 21, Verse 18).

#<øATAPATRAVANA># A forest on the western side of Dvàrakà. The mountain called Sukakùa is at the centre of the forest. (Sabhà Parva, Southern text, Chapter 33)

#<øATAPARVâ># Wife of øukràcàrya. (Udyoga Parva, Chapter 117, Verse 13).

#<øATARATHA># A King in ancient India. He lives in the court of Yama and worships him. (Sabhà Parva, Chapter 8, Verse 26).

#<øATARUDRA># The story of øatarudra was imparted to ørã Ràma by Vyàsa to show that all life is mere illusion or different complexes of the mind. øatarudropàkhyàna is the story of a contemplative sannyàsin. Whatever subject or object he conceived in his mind used to assume its form as water changes into waves, and it was a boon or great asset, which his heart had acquired as a result of its purity. He confined himself to his à÷rama and thought about things one after the other.
     To start with, øatarudra thought to himself that he was a 'dream person' called Jãvaña. While picnicking in the streets of a 'dream-built city' the 'dream person' overcome by the effect of liquor remained in an unconscious state for some time. He also felt immediately to be a brahmin learned in the Vedas. 'Jãvaña', who transformed himself thus into a brahmin slept during day-time overcome by exhaustion on account of work. At once he dreamt himself to have been transformed into a feudal lord or tributary King, who, after taking his meals went to sleep when he dreamt that he was changed into a great King. The King, who ruled the country peacefully changed himself one day in dream into a celestial woman. The next dream was that the woman, while in deep sleep after a hilarious sexual act, was turned into a she-deer. The she-deer, in dream turned into a creeper, and it duly bore leaves, flowers and fruits. The creeper felt that it entwined and climbed some trees. Then he (Jãvaña) went into deep sleep, absolutely unaware of himself, for some time. Then he dreamt himself to have changed into a beetle. The beetle felt attracted towards a lotus flower and got captured therein. An elephant from the forest nearby entered the 'lotus pond', plucked and tore into pieces the lotus flower. As the beetle had got fixed in its mind and imagination the picture of the elephant it became a tusker elephant after its death. While roaming about in the forest the elephant fell into a deep pit and the King's men captured and listed it in the army. A number of beetles gathered round the elephant to suck its ichor (madajala). Because it thought about the beetles the elephant, after its death in battle, again became a beetle, which imagined about the swan in the lotus-pond. The beetle one day got captured in the lotus-flower and became a swan on being killed by the elephant. Thus the beetle, after taking many births and forms, became ultimately Brahmà's vehicle, the swan. While the swan once moved about the surrounding places of mount Kailàsa it saw Rudra and imagining itself to be Rudra (Rudroham--I am Rudra) attained Rudrahood. While living happily with all the paraphernalia of Rudra he remembered his past lives, and wondering about the many continuous dreams of his, in solitude he thought like this:--"The power of Màyà (illusion) which rules over everything in the world is really wonderful. How curious and peculiar is the cunningness or trickeries of Màyà in creating, like mirage, the illusion that things, which did not really exist, existed. Mistaking Màyà or mirage as the truth and the fact, I roamed about in many a material desert. In one form of life I was born as Jãvaña, in another, King: in yet another, swan etc. and now I have attained Rudra-hood. Hundred Caturyugas and thousand years have passed in this 'show" Now, I will return and personally see all past episodes and I shall identify them all with myself after bestowing knowledge on them.
     Having made up his mind like this, Rudra descended to the state of the old Sannyàsin. He infused life and vitality into the dead body of the sannyàsin that was there. The Sannyàsin remembered his old illusions and hallucinations. He had attained Rudrahood after crossing various stages from being Jãvaña. Then both of them together came to the Jãvaña stage, awoke the 'dream-person' by giving him mind and vitality. Afterwards the three of them, who assumed single form by the composition of different personalities, attained various stages like brahmin etc., awoke them too and added them to themselves (the three). Thus there came about to be hundred persons formed from aspects or fractions of Rudra, and at the instance of the real Rudra they returned to their homes and lived there happily with their sons, relations etc. Those hundred persons are the øatarudras. (J¤ànavàsiùñha, øatarudropàkhyàna). In Verse 13, Chapter 150 of Anu÷àsana Parva, Mahàbhàrata also is found references to the øatarudras.

#<øATARæPâ># Wife of Svàyambhuva Manu, who took his sister øataråpà herself as his wife. The couple had two sons called Priyavrata a?n?d Uttànapàda and two daughters Prasåti and âkåti. Prasåti was married to Dakùaprajàpati and âkåti to Ruciprajàpati. (Viùõu Puràõa, Part I, Chapter 7).

#<øATASAHASRA># A well-known sacred place in Kurukùetra. Bathing here is productive of the same result as gifting away thousand cows. This place is thousand times more beneficial than other places. (Vana Parva, Chapter 83).

#<øATASâHASRAKA># A holy place at Ràmatãrtha on the river Gomatã. He who bathes here and takes food as per ÷àstraic injunctions will get results equal to those of giving in gift a thousand cows. (Vana Parva, Chapter 84, Verse 74),

#<øATAøäRúâ># Wife of Vàsuki, King of the nàgas (Udyoga Parva, Chapter 117, Verse 17).

#<øATAøèðGA I># A muni, who lived on Mount øata÷çïga. It was this muni, who cursed Pàõóu that he would die on his coming into physical contact with his wife. (For details see under Pàõóu and Mahàbhàrata).

#<øATAøèðGA II># A Ràkùasa, who had three sons called Saüyama, Viyama and Suyama. (øànti Parva, Southern text, Chapter 98).

#<øATAøèðGA III># A mountain where Pàõóu once practised austerities. (âdi Parva, Chapter 118, Verse 50). The Pàõóavas were born here and they were named in the presence of Munis who lived there. (âdi Parva, Chapter 122). Also, here it was that Pàõóu died. Once in the course of a dream-trip of Arjuna in the company of Kçùõa to Kailàsa they saw øata÷çïga also. (Droõa Parva, Chapter 80, Verse 32).

#<øâTâTAPA># Author of a Smçti in prose and poetry in six chapters.

#<SâTAVâHANA># A King. Guõàóhya, author of Bçhatkathà was a minister of this King. (See under Guõàóhya).

#<øATAVANI># A Ràjarùi. His son was known as øàtavaneya. (ègveda, Maõóala 1, Anuvàka 11, Såkta 59).

#<øATAYæPA># A Kekaya Ràjarùi. He abdicated the throne in favour of his son and went to perform tapas in Kurukùetra forest where he saw Dhçtaràùñra and others and spoke about the rules to be observed in "forest life". (â÷ramavàsika Parva, Chapter 19, Verse 8). His grand-father's name was Sahasracitya (â÷ramavàsika Parva, Chapter 20, Verse 60).

#<øATâYUS I># One of the six sons of Puråravas by Urva÷ã. (âdi Parva, Chapter 75, Verse 24).

#<øATâYUS II># A warrior, who fought on the Kaurava side against the Pàõóavas. He fought from the 'waist' position of the Vyåha made by Bhãùma and courted death. (Bhãùma Parva, Chapter 75, Verse 22; øalya Parva, Chapter 2, Verse 19).

#<øAòHA># An asura, son of Ka÷yapaprajàpati by his wife Danu. (âdi Parva, Chapter 65, Verse 29).

#<SATä># A birth of Devã Pàrvatã. (For more details see under Pàrvatã).

#<SATKèTI># A king of the solar dynasty. It is stated in Bhàgavata Skandha 9, that he was the son of Jayatsena.

#<øATODARä># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 10).

#<SATRâJIT># A King of the Yàdavas. It is mentioned in Bhàgavata Skandha 9, that he was the son of Nimna and the brother of Prasena. (To know the previous birth of Satràjit see under Satyabhàmà). ørã Kçùõa married Satyabhàmà the daughter of Satràjit. In connection with the jewel Syamantaka, Kçtavarmà caused Satràjit to be murdered. (More details about Satràjit occur under the entries Prasena, Kçtavarmà, (Para 2) and Satyabhàmà).

#<øATRUGHNA># A brother of ørã Ràma. He and Lakùmaõa were the sons of Sumitrà, and ørutakãrti was his wife. As ordered by Ràma he killed Lavaõàsura, who lived in Madhu forest, and established there the city called Madhuràpurã. After the death of øatrughna two sons of his lived in Madhuràpurã, and after the disappearance of the solar dynasty the city went to the Yadus. (For details see under ørã Ràma and Hanåmàn, Para 10).

#<øATRUJIT># A prince, the son of Dhruvasandhi by his second wife Lãlàvatã. (See under Dhruvasandhi).

#<øATRUMARDANA># The third son of King ètadhvaja by his wife Madàlasà. (Màrkaõóeya Puràõa, Chapter 23, Verse 26).

#<øATRU¥JAYA I># A Sauvãra prince, who followed Jayadratha with a flag. Arjuna killed him in a battle consequent to the Svayaüvara of Draupadã. (Vana Parva, Chapter 271, Verse 27).

#<øATRU¥JAYA II># A son of Dhçtaràùñra. The following facts about him are gathered from the Mahàbhàrata.
     (i) Duryodhana deputed him for the protection of Bhãùma in the great war. (Bhãùma Parva, Chapter 51, Verse 8).
     (ii) He attacked the five Kekaya kings. (Bhãùma Parva, Chapter 79, Verse 56).
     (iii) Bhãma killed him. (Droõa Parva, Chapter 227, Verse 29).

#<øATRU¥JAYA III># A warrior and a brother of Karõa who fought on the Kaurava side and got killed by Arjuna. (Droõa Parva, Chapter 31 Verse 62).

#<øATRU¥JAYA IV># Another warrior, who fought on the Kaurava side whom Abhimanyu killed. (Droõa Parva, Chapter 56, Verse 181).

#<øATRU¥JAYA V># A son of Drupada. In the great battle A÷vatthàmà killed him. (M.B. Droõa Parva, Chapter 56 Verse 151).

#<øATRU¥JAYA VI># A King of Sauvãra. Kaõika, the son of Bharadvàja, taught him political science and all other cunning ways. (Mahàbhàrata, øànti Parva, Chapter 140).

#<øATRUNTAPA># A King, who fought in Duryodhana's army. Arjuna killed him on the occasion when the Kauravas lifted Viràña's cows. (Viràña Parva, Chapter 54, Verse 11).

#<øATRUSAHA># A son of Dhçtaràùñra. Bhãma killed him in the great war. (Droõa Parva, Chapter 127, Verse 9)

#<øATRUTAPANA># An asura, the son of Ka÷yapaprajàpati by his wife Danu. (âdi Parva, Chapter 65, Verse 29).

#<SATVADANTA># A Yàdava prince. This Satvadanta was one of the sons born to Vasudeva by his wife Bhadrà. (Vàyu Puràõa, 96: 71).

#<SâTVATA I># A King of the Yadu dynasty and son of Devakùatra, Sàtvata had seven sons called Bhaja, Bhaji, Divya, Vçùõi, Devapçùñha, Antaka and Mahàbhoja. Sàtvata was one of the Sàtvatas and the men born in his dynasty are called Sàtvatas. (Sabhà Parva, Chapter 2, Verse 30).

#<SâTVATA II># Another name of ørã Kçùõa.

#<SâTVIKA># A brahmin, who was turned into a Ràkùasa due to a curse after he had entered heaven. His story has been told by sage øaunaka to Bharata, brother of ørã Ràma.
     It was Bharata, who led the yàj¤ic horse towards the north in connection with the A÷vamedha yaj¤a performed by ørã Ràma after he was crowned King. The horse, which started on its journey from Ayodhyà reached, after six months, Hemakåña on the limits of India. As soon as it got into a beautiful garden it was rendered stationary as though paralysed. All attempts to make the horse move failed. øatrughna and some soldiers tried to lift the horse by its legs, to no purpose. Hanåmàn bound its legs with his tail and pulled, again to no purpose, and surprised at this failure of his he spoke to øatrughna and others thus. "It was only just now that I pulled out with my tail the Droõa mountain so very easily; but this small horse does not stir at all. May be, it is all fate." Following Hanåmàn's speech, øatrughna asked Sumàlã the explanation for this state of the matter, but the latter could not find one for it. Then it was decided to find out a maharùi and ask him for the explanation. The soldiers accompanied by Bharata went in search of a maharùi, reached øaunaka's à÷rama and submitted the case to him.
     The maharùi remained in meditation for some time and the condition of the horse became vivid in his mind. Then he spoke as follows:--"There was once a brahmin named Sàtvika in Gauóa(?) land on the banks of river Kàverã. Once he began performing tapas. He spent three days. drinking only water the first day, consuming air the next day and fasting completely the third day. He continued his tapas repeating the above course until one day he entered samàdhi (expired). He got into a decorated plane sent from Devaloka, went to the peak of mount Meru and thence came to river Jambå, which flowed from the great Jambå tree on the mountain. There in Jambå were many maharùis, who had acquired merit by bathing in the golden water of the river, enjoying all comforts in the company of apsarà women. Sàtvika, one day, haughty with the thought that he was the master of the maharùis, did something which quite displeased the latter, and they cursed him. When he prayed for absolution from the curse they told him thus: "When you paralyse the feet of ørã Ràma's horse, you will happen to hear Ràma's story and then you will be redeemed from curse."
     On øaunaka informing them thus that it was the brahmin transformed into a Ràkùasa, who had paralysed the legs of the horse, Bharata returned to the horse and recited the story of Ràma and immediately an effulgent person came there in a plane and said, "Oh. intelligent King! I have now heard the story of Ràma and so have become pure; so, please let me go to heaven." After saying this he returned. Bharata and others were pleased to know that the visitor was Sàtvika brahmin. The horse became free from its paralysed condition. The party resumed its journey. (Padma Puràõa, Pàtàlakhaõóa, Chapters 47 and 48).

#<SATYA I># A hermit. Mention is made about this hermit who shone in the court of Yudhiùñhira, in Mahàbhàrata, Sabhà Parva, Chapter 4, Verse 10.

#<SATYA II># An Agni (fire). This Agni Satya was the son of the Agni Ni÷cyavana. He was a worker of Kàladharma (The god of Death). He reduces the pain of living beings who are suffering. So this Agni Satya got the name Niùkçti also. This Agni brightens the houses and gardens where people stay. It is stated in Mahàbhàrata, Vana Parva, Chapter 219, Verse 13, that this Agni had a son named Svana.

#<SATYA III># A warrior who served in the army of the King of Kaliïga. This warrior fought against the Pàõóavas in the battle of Bhàrata. This warrior who stood as the wheel-guard of ørutàyus the King of Kaliïga, was killed by Bhãmasena in the Bhàrata-battle. (M.B. Bhãùma Parva, Chapter 54, Verse 77).

#<SATYA IV># A hermit in the country of Vidarbha, This hermit who was a brahmin was a believer in ahiüsà also. Once he performed a sacrifice without any killing. His wife Puùkaradhàriõã helped him in the sacrifice. Dharmadeva came there in the form of an antelope to test the non-killing principle of Satya. The animal came near Satya and said: "I am a deva (god) belonging to the øukra-clan. I dwell in this forest as an antelope, due to the curse of Dharmadeva. Kill me and complete this sacrifice."
     Though Satya heard this, he did not wish to kill the animal. At last the antelope decided to go and walked eight steps and then returned. Due to the delusive arts of the antelope Satya saw there celestial maids and the aeroplanes of Gandharvas. The antelope said that if he was killed he would attain heaven. A desire arose in Satya for killing and forthwith he lost all the attainments he got by penance. (M.B. øànti Parva. Chapter 272).

#<SATYA V># Another name of ørã Kçùõa. (M.B. øànti Parva, Chapter 342, Verse 75).

#<SATYA VI># The son of Vitatya, born in the dynasty of the King Vãtahavya. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 30, Verse 62, that this Satya had a son called Santa.

#<SATYâ I># A wife of ørã Kçùõa. Mention is made about this wife in Mahàbhàrata, Dàkùiõàtyapàñha, Sabhà Parva, Chapter 38.

#<SATYâ II># The wife of the Agni called øaüyu. So beautiful a woman as Satyà is said to have not existed in any of the three worlds. Bharadvàja was the son born to øaüyu by Satyà. Bharadvàja had three sisters. (M.B. Vana Parva, Chapter 219, Verse 4).

#<SATYA(S)># A group of Devas (gods). This group of devas lived in the third Manvantara. The name of the then Manu was Uttama and the King of the devas was the Indra Su÷ànti. There were then five Devagaõas (groups of Gods) each consisting of twelve devas. Those gaõas were Sudhàmàs, Satyas, Japas, Pratardanas and Va÷avartis. (Viùõu Puràõa, Aü÷a 3, Chapter 1).

#<SATYABHâMâ># The wife of ørã Kçùõa.
     1) %<Introduction.>% Once ørã Kçùõa himself said about the previous birth of Satyabhàmà. There was an occasion for saying that.
     Once Nàrada came from the world of the gods to Dvàrakà. He had brought with him some flowers of the Kalpaka tree. Nàrada gave all those flowers to ørã Kçùõa. ørã Kçùõa divided them among his wives, but he had forgotten Satyabhàmà. Being unable to subdue her sorrow and anger she got into her bedroom and wept and sighed and lay there. ørã Kçùõa came to know of this. He took Satyabhàmà with him on the back of Garuóa and went to the world of Gods. They reached there and asked Indra for some Kahlàra flowers. Indra refused to give. Garuóa got ready to uproot the tree. Then Indra wielded his thunderbolt. To honour the weapon thunderbolt, Garuóa left a feather of his there and returned to Dvàrakà. Because of the hitting of the thunderbolt, the peacock, mongoose and jungle crow were born from Garuóa. ørã Kçùõa who won the war, returned with Satyabhàmà mounted on Garuóa, to Dvàrakà. The Kalpaka tree brought from the world of gods, was planted in the garden in front of the palace of Satyabhàmà. When ørã Kçùõa and the Kalpaka tree became her own, Satyabhàmà became proud. At that time Nàrada came there. She asked Nàrada what she should do so as to have ørã Kçùõa and the Kalpaka tree with her in all births. Nàrada said that, for that, she had only to do Tulàpuruùadàna. She instantly placed ørã Kçùõa and the Kalpaka tree in the balance and all the things placed in equal weight were given to Nàrada himself. Nàrada received them and went to the world of Gods. Satyabhàmà became overjoyed. She asked ørã Kçùõa, what good deeds she had done to earn so much happiness. ørã Kçùõa described the previous birth of Satyabhàmà. (Padma Puràõa, Uttara Khaõóa, Chapter 90).
     2) %<Previous birth of Satyabhàmà.>% Towards the close of the Kçtayuga, there was a Brahmin named Deva÷armà who was born of the clan of Agni in Màyàpurã. This Brahmin was well-versed in the Vedas and the Vedàïgas. In the old age a daughter named Guõavatã was born to him. He gave his daughter to his disciple Candra÷armà.
     Once Deva÷armà and Candra÷armà went to the forest to bring Darbha (poa) and Samit (butea). While they were walking here and there in the Mango grove in the Himàlayas a giant closed with them. Because of terror their bodies were stiffened and so they could not run. The fierce giant killed both of them. The escorts sent by Viùõu came and took both of them to Vaikuõñha. Guõavatã cried aloud when she heard that her father and husband were killed by a giant. She lamented for a long while and then fainted and fell down. When she came to herself she began to cry again. At last she sold the furniture and conducted the funeral rites of her father and husband. After that she lived by manual labour. She observed fast and the vow of Kçttikà and Ekàda÷ã.
     Guõavatã, who was weak and lean because of old age and fever once walked slowly to the river Ganges to bathe. When she got into the river she shivered because of cold. Then an aerial chariot came down from the sky. The messengers of Viùõu took her in the chariot, to Vaikuõñha. The celestial maids fanned her with the whisk of yak. After this Mahàviùõu incarnated as ørã Kçùõa to destroy the wicked. Those who were the dependants of Viùõu in Vaikuõñha took birth in Dvàrakà. Deva÷armà the father of Guõavatã took birth as Satràjit. Candra÷armà became Akråra. Guõavatã became Satyabhàmà. Because of the goodness earned by the fast of Kçttikà, she had become a beloved one of Viùõu. Because she made a grove of holy basil (tulasã) at the gate of Viùõu in the previous birth the Kalpaka tree came to her garden in this birth. Because she lighted lamps in Kàrttika month Mahàlakùmã lives permanently in her house. Because she did fast and vow in Kàrttika imagining Viùõu as her husband, she became the wife of ørã Kçùõa in this birth. (Padma Puràõa, Uttara Khaõóa, Chapter 91).
     3) %<Family life.>% See under Kçùõa, Para 16 and Naraka Para 4).
     4) %<Other details.>%
     (i) The sons Bhãma and others were born to ørã Kçùõa by Satyabhàmà. (Agni Puràõa, Chapter 276).
     (ii) Narakàsura stole the ear-rings of Aditi, the mother of the devas. ørã Kçùõa and Satyabhàmà went to fight with Narakàsura. They killed him and recovered the ear-rings and gave them back to Aditi. At that time Aditi blessed Satyabhàmà thus: "Till ørã Kçùõa forsakes his body you will not be affected by old age. Moreover you will always have a divine fragrance and good qualities." (M.B. Sabhà Parva, Chapter 38).
     (iii) Satyabhàmà had a beautiful white palace in Dvàrakà. The steps of the palace were paved with jewels. To those who pass over its steps, hot season will appear to be cold. (M.B. Dàkùiõàtya Pàñha, Sabhà Parva, Chapter 38),
     (iv) When the Pàõóavas were living in the Kàmyaka forest at the time of their forest life, ørã Kçùõa and Satyabhàmà paid them a visit. (M.B. Vana Parva, Chapter 183, Verse 11).
     (v) At this time Satyabhàmà asked Pà¤càlã about the means and ways to bring the husband over to her side. (M.B. Vana Parva, Chapter 238, Verse 4).
     (vi) When Arjuna came to Dvàrakà, after ørã Kçùõa had forsaken his body, Satyabhàmà lamented with the other queens for a long time. (M.B. Mausala Parva, Chapter 5, Verse 13).
     (vii) After this Satyabhàmà went to the forest for penance. (M.B. Mausala Parva, Chapter 7, Verse 74).

#<SATYADEVA># A prominent warrior of the army of Kaliïga. He took part in the Bhàrata-battle and served as the guard of the wheel of King ørutàyus of Kaliïga and was killed by Bhãmasena. (M.B. Bhãùma Parva, Chapter 54, Verse 74).

#<SATYADEVä># The daughter of King Devaka. This Satyadevã was one of the seven wives of Vasudeva. (Matsya Puràõa, 44-73).

#<SATYADHARMâ I># A King of the lunar dynasty. He was a helper of Yudhiùñhira. (M.B. Udyoga Parva, Chapter 141, Verse 25).

#<SATYADHARMâ II># A brother of Su÷armà, the King of Trigarta. Arjuna killed him in the Bhàrata-battle. (M.B. øànti Parva, Chapter 26, Verse 36).

#<SATYADHèTI I># A son of øatànanda. It is mentioned in Agni Puràõa, Chapter 278, that this Satyadhçti had two children called Kçpa and Kçpã.

#<SATYADHèTI II># A warrior who fought in chariot on the side of the Pàõóavas in the Battle of Bhàrata. The following information is given about him in Mahàbhàrata.
     (i) Bhãùma considered Satyadhçti as one of the prominent fighters in chariots. (M.B. Udyoga Parva, Chapter 17, Verse 18).
     (ii) This Satyadhçti had been present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Verse 10).
     (iii) This Satyadhçti who was the son of Sucitra continued helping Ghañotkaca the son of Hióimbã, during the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 93, Verse 13).
     (iv) Satyadhçti was an expert in the wielding of all weapons, especially in archery. He was a scholar in the Vedas and Vedàïgas. (M.B. Droõa Parva, Chapter 23).
     (v) In the Bhàrata-battle he was killed by Droõàcàrya. (M.B. Karõa Parva, Chapter 6, Verse 34).

#<SATYADHèTI III># The son of the King Kùemaka. In the Bhàrata-battle he fought on the side of the Pàõóavas against the Kauravas. (M.B. Droõa Parva, Chapter 23, Verse 58).

#<SATYAHITA># A King of the Påru dynasty. He was son of èùabha and the father of Sudhanvà. (Agni Puràõa, Chapter 278).

#<SATYAJIT I># A King belonging to the dynasty of Yayàti. He was the son of Sunãta and the father of Kùema. (Bhàgavata, Skandha 9).

#<SATYAJIT II># A brother of Drupada, the King of Pà¤càla. He appears in the story of Mahàbhàrata for the first time at the battle between Drupada and Arjuna. When the education of the Kauravas and the Pàõóavas was over, Droõa asked his pupils to bring Drupada tied as teacher's gift. An attempt was made to bring Drupada before Droõa, in which attempt Drupada and Arjuna confronted each other. In this fight it was Satyajit who stood as the right hand of his brother Drupada. (M.B. âdi Parva, Chapter 137, Verse 42). Arjuna defeated this Satyajit. Immediately Satyajit ran away from the battle-field.
     After the marriage of Pà¤càlã, Pàõóavas and Drupada became relatives. With this Satyajit also came to be on good relation with the Pàõóavas. In the battle of Bhàrata this Satyajit was the bodyguard of Yudhiùñhira. (M.B. Droõa Parva, Chapter 17). In the battle which followed Droõa killed Satyajit. (M.B. Karõa Parva, Chapter 6, Verse 4).

#<SATYAKA># A king of the Yàdava clan. He was the father of Sàtyaki. Satyaka also took part in the festivals conducted on the Raivata-mountain by ørã Kçùõa and the others. It is stated in the a÷vamedha Parva, Chapter 62, Verse 6, that Satyaka conducted offerings to the manes in respect of Abhimanyu.

#<SATYAKâMA># (SATYAKâMA JâBâLA). A noble hermit. There is a story as given below, in the Chàndogyopaniùad about the greatness of this hermit.
     As his father died in his boyhood, Satyakàma was brought up by his mother Jàbàlã. Whan it was time to begin education, the boy told his mother, "Mother, I would like to be educated under a teacher, in the Vedas. But I don's know what clan I belong to. What answer shall I give, when the teacher asks me about my clan?" His mother Jàbàlã replied. "I also do not know much about the clan of your father who married me when I was a girl. From that day onwards I was engaged in house-keeping. I did not ask your father about the clan. In my younger days I gave birth to you. Shortly after that your father died. Tell your teacher that you are Satyakàma the son of Jàbàlã."
     Having heard this Satyakàma went in search of a teacher. At last he reached the hermitage of the sage Gautama and told him every thing. The hermit was attracted by his truthfulness and behaviour. Believing that Satyakàma was a Brahmin boy, Gautama accepted him as a disciple. The hermit entrusted the boy with four hundred lean cows to look after. The boy accepted the work, and said to the hermit. "When this becomes a group of thousand fat cows, I will bring them back." He lived in the forest looking after the cows. The Devas sympathised with him. Vàyu (wind), the Sun, Agni (fire) and Pràõa together gave him divine knowledge and wisdom. After this Satyakàma returned to the hermit Gautama with thousand fat cows. Seeing the boy whose face shone with the light of God, the hermit was amazed. "Who gave you divine knowledge?" asked the hermit. Satyakàma told the hermit all that took place. Fully satisfied with the boy, Gautama imparted to him knowledge about the universal Soul (Paramàtmà) and Satyakàma became a noble hermit.
     Satyakàma got several disciples of whom Upakosala was prominent. He approached Satyakàma as a student. For twelve years he served his teacher and kept up the fire in the firepit for burnt offering, without being extinguished throughout the twelve years, and worshipped the fire god. Yet the teacher did not impart knowledge to him. The teacher's wife recommended to her husband that Upakosala should be given learning. But the teacher was silent. Upakosala took a vow and fast before the burnt-offering fire pit. Agni Deva felt pity for him and informed him that God is all-pervading and that his teacher would show him the way to God. When he came to the teacher, his face was seen shining. Satyakàma asked Upakosala for the reason. Upakosala told the teacher what the fire god had told him. Immediately Satyakàma taught his disciple the path of yoga (union) by knowledge of the Sàïkhyas.

#<SATYAKARMâ I># A king of the family of Bharata. He was the son of Dhçtavrata and the father of Anuratha. (Bhàgavata, Skandha 9).

#<SATYAKARMâ II># The brother of Su÷armà the king of Trigarta. Though he took a vow in the Bhàrata battle that he would kill Arjuna, what happened was that he was killed by Arjuna. (M.B. Droõa Parva, Chapter 17, Verse 17; øalya Parva, Chapter 27, Verse 39).

#<SATYAKETU I># A king of the Solar dynasty. He was the son of Dharmaketu and the father of Dhçùñaketu. (Bhàgavata, Skandha 9).

#<SATYAKETU II># A king of Pà¤càla. Mention is made in Brahmàõóa Puràõa, øloka 73, of a Pà¤càla King Satyaketu who fought with Para÷uràma.

#<SATYAKETU III># A king belonging to the Påru dynasty. This Satyaketu was the son of King Sukumàra. (Agni Puràõa, Chapter 278).

#<SâTYAKI># (YUYUDHâNA). A Yàdava, who was a warrior of the Vçùõi dynasty and a friend of ørã Kçùõa.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Yadu-Sahasrajit-øatajit-Hehaya-Dharma-Kuni-Bhadrasena-Dhanaka-Kçtavãrya-Kàrttavãryàrjuna-Madhu-Vçùõi-Yudhàjit-øini-Satyaka-Sàtyaki.
     øini was the younger son of Yudhàjit. Sàtyaki alias Yuyudhàna, a companion of ørã Kçùõa and a great friend of the Pàõóavas, was øini's grandson.
     2) %<His relation to other prominent Yàdavas.>% The dynasty of Anamitra, first son of Yudhàjit, became famous through Prasena, Satràjit, øvaphalka and Akråra. Of the four sons of Andhaka, predecessor of Kçùõa, Kukura and Bhajamàna deserve special mention. âhuka, in the dynasty of Kukura had two sons named Devaka and Ugrasena. Devakã, daughter of Devaka, became wife of Vasudeva and mother of Kçùõa. Kaüsa was the son of Ugrasena. øåra, seventh in the line of Bhajamàna, son of Andhaka had twelve children. His first son Vasudeva was Kçùõa's father. ørutakãrti, øruta÷ravas, ørutadevã and Ràjàdhidevã the four daughters of øåra were married respectively by Dhçùñaketu, king of Kekaya, Damaghoùa, king of Cedi, Vçddha÷arman, king of Karåùa and Jayasena, king of Avantã. Dhçùñaketu was a great ally of the Pàõóavas. øi÷upàla was the son of Damaghoùa, and Dantavaktra the son of Vçddha÷arman. øi÷upàla and Dantavaktra, the third human incarnation of Jaya and Vijaya were war-crazy and haughty persons. Vinda and Anuvinda, sons of Jayasena, were great friends of the Pàõóavas. As Kuntã, daughter of øåra became the adopted daughter of Ugrasena, she became also the niece of Vasudeva and Kçùõa's father's sister. Kuntã married Pàõóu and she delivered four sons, Karõa, Yudhiùñhira, Bhãmasena and Arjuna.
     3) %<Other information I.>% The following facts about Sàtyaki are extracted from the Mahàbhàrata.
     (1) Sàtyaki was born from an aspect of the Maruddevatàs. (âdi Parva, Chapter 185, Verse 18).
     (2) He was present at the wedding of Draupadã. (âdi Parva, Chapter 185, Verse 18).
     (3) He was in the company of the Yàdavas, who went to Indraprastha with the dowry for Subhadrà. (âdi Parva, Chapter 220, Verse 31)
     (4) A member in the court of Yudhiùñhira, Sàtyaki learned dhanurveda (science of archery) from Arjuna. (Sabhà Parva, Chapter 4, Verse 34).
     (5) He was one of the chief Yàdava warriors. (Sabhà Parva, Chapter 14, Verse 57).
     (6) At the coronation of Yudhiùñhira he held the royal umbrella over his head. (Sabhà Parva, Chapter 53, Verse 13).
     (7) He also was present at the wedding of Abhimanyu held at Upaplavya city. (Viràña Parva, Chapter 72, Verse 21).
     (8) He went to Yudhiùñhira with a big army to participate in the great war. (Udyoga Parva, Chapter 19, Verse 1).
     (9) He informed ørã Kçùõa, who went to the Kaurava assembly as the messenger of the Pàõóavas, that he desired war. (Udyoga Parva, Chapter 81, Verse 5).
     (10) ørã Kçùõa started for the Kaurava assembly with Sàtyaki after making him leave his weapons in the chariot. (Udyoga Parva, Chapter 83, Verse 12).
     (11) On the first day of the great war, he fought a duel with Kçtavarman. (Bhãùma Parva, Chapter 45, Verse 12).
     (12) He saved Arjuna, who was in difficulties on account of the rain of arrows from Bhãùma. (Bhãùma Parva, Chapter 69, Verse 78).
     (13) He fought with Bhåri÷ravas. (Bhãùma Parva, Chapter 64, Verse 1).
     (14) When his charioteer was killed by Bhãùma, Sàtyaki drove the chariot himself. (Bhãùma Parva, Chapter 73, Verse 28).
     (15) Bhåri÷ravas killed ten sons of Sàtyaki. (Bhãùma Parva, Chapter 74, Verse 1).
     (16) He defeated Alambåùa. (Bhãùma Parva, Chapter 82, Verse 45).
     (17) He rendered A÷vatthàmà unconscious. (Bhãùma Parva, Chapter 101, Verse 47).
     (18) He fought with Bhãùma. (Bhãùma Parva, Chapter 104, Verse 29).
     (19) He fought with Duryodhana. (Bhãùma Parva, Chapter 110, Verse 14).
     (20) He fought with Bhagadatta. (Bhãùma Parva, Chapter 111, Verse 7).
     (21) He fought with A÷vatthàmà. (Bhãùma Parva, Chapter 116, Verse 9).
     (22) Following that he fought with Kùemamårti and Bçhanta on the Kaurava side. (Droõa Parva, Chapter 25, Verse 47).
     (23) His chariot was thrown off by Bhagadatta's elephant. (Droõa Parva, Chapter 26, Verse 43).
     (24) Karõa and Sàtyaki fought each other. (Droõa Parva, Chapter 32, Verse 67).
     (25) At the instance of Arjuna he remained on the battle-field protecting Yudhiùñhira. (Droõa Parva, Chapter 84, Verse 35).
     (26) He fought with Du÷÷àsana. (Droõa Parva, Chapter 99, Verse 14).
     (27) He saved Dhçùñadyumna from being killed by Droõa. (Droõa Parva, Chapter 97, Verse 32).
     (28) He fought Droõa again and broke six bows of the latter. (Droõa Parva, Chapter 98).
     (29) He fought with Vyàghradatta. (Droõa Parva, Chapter 106, Verse 14).
     (30) He killed Vyàghradatta. (Droõa Parva, Chapter 107, Verse 32).
     (31) Droõa wounded Sàtyaki. (Droõa Parva, Chapter 110, Verse 2).
     (32) Sàtyaki wounded Kçtavarman. (Droõa Parva, Chapter 113, Verse 46).
     (33) He killed Jalasandha. (Droõa Parva, Chapter 115, Verse 52).
     (34) He defeated Duryodhana. (Droõa Parva, Chapter 116, Verse 24).
     (35) He defeated Droõa. (Droõa Parva, Chapter 117, Verse 30).
     (36) He killed Sudar÷ana. (Droõa Parva, Chapter 118, Verse 15).
     (37) He defeated Du÷÷àsana. (Droõa Parva, Chapter 121, Verse 29).
     (38) He killed king Alambåùa. (Droõa Parva, Chapter 140, Verse 18).
     (39) He killed Bhåri÷ravas. (Droõa Parva, Chapter 143, Verse 54).
     (40) He defeated Karõa in fighting. (Droõa Parva, Chapter 144, Verse 64).
     (41) He killed Somadatta in battle. (Droõa Parva, Chapter 162, Verse 33).
     (42) He killed King Bhåri. (Droõa Parva, Chapter 166, Verse 12).
     (43) He defeated Vçùasena, son of Karõa. (Droõa Parva, Chapter 170, Verse 30).
     (44) Bhãma and Sahadeva prevented Sàtyaki, who rushed forward with his club, from killing Dhçùñadyumna. (Droõa Parva, Chapter 198, Verse 6).
     (45) He routed six mahàrathas of the Kaurava army. (Droõa Parva, Chapter 200, Verse 53).
     (46) During the battle with A÷vatthàmà he fell unconscious. (Droõa Parva, Chapter 200, Verse 56).
     (47) He killed Anuvinda, King of Kekaya. (Karõa Parva, Chapter 13, Verse 11).
     (48) He killed Vinda. (Karõa Parva, Chapter 13, Verse 35).
     (49) He killed the King of Vaïga. (Karõa Parva, Chapter 22, Verse 13).
     (50) He defeated øakuni. (Karõa Parva, Chapter 61, Verse 48).
     (51) He killed Prasena, son of Karõa. (Karõa Parva, Chapter 82, Verse 6).
     (52) He fought with øalya. (øalya Parva, Chapter 13).
     (53) He killed Sàlva, the mleccha King. (øalya Parva, Chapter 20, Verse 26).
     (54) He killed Kùemamårti. (øalya Parva, Chapter 21, Verse 8).
     (55) He captured Sa¤jaya alive. (øalya Parva, Chapter 25, Verse 57).
     (56) Though he got ready to kill Sa¤jaya, yet he set him free on the advice of Vyàsa. (øalya Parva, Chapter 29, Verse 38).
     (57) After the great war was over he went to Dvàrakà from Hastinàpura in the company of ørã Kçùõa. (A÷vamedhika Parva, Chapter 52, Verse 57).
     (58) He participated in the celebrations held at mount Raivataka in the company of ørã Kçùõa. (A÷vamedhika Parva, Chapter 59, Verse 3).
     (59) He performed the after-death ceremonies of Abhimanyu. (A÷vamedhika Parva, Chapter 62, Verse 6).
     (60) He participated in the a÷vamedha yaj¤a held by Yudhiùñhira at Hastinàpura. (A÷vamedhika Parva, Chapter 66, Verse 3).
     (61) Under the influence of liquor he ridiculed Kçtavarman for killing sleeping children. (Mausala Parva, Chapter 3, Verse 16).
     (62) For Sàtyaki's part in the Syamantaka incident see under Syamantaka.
     (63) When Sàtyaki, after killing Kçtavarman, rushed forth to kill many others, Kçùõa, and Pradyumna interfered. Yet, he killed many others. (Mausala Parva, Chapter 8, Verse 29).
     (64) Arjuna appointed Yauyudhàni, son of Sàtyaki, chief of the region in the plain of Sarasvatã. (Mausala Parva, Chapter 7, Verse 71).
     (65) After death his soul went to the Marudgaõas. (Svargàrohaõa Parva, Chapter 4, Verse 17).
     (66) Synonyms used for Sàtyaki in the Mahàbhàrata: ânartta, øaineya, øaineyanandana, øauri, øiniputra, øinipautra, øininaptà, øinipravara, Dà÷àrha, Màdhava, Màdhavàgrya, Màdhavasiüha, Madhådvaha, Sàtvata, Sàtvatàgrya, Sàtyaka, Vàrùõeya, Vçùõi, Vçùõi÷àrdåla, Vçùõikulodvaha, Vçùõyandhakapravãra, Yàdava, Yadådvaha, Yadåttama, Yuyudhàna.
     4) %<Other information II.>% From Bhàgavata.
     (1) In all the wars in which ørã Kçùõa was engaged, it was Sàtyaki, who was his most powerful supporter. In the battle between Kçùõa and Bàõàsura, Sàtyaki clashed with Kumbhàõóa, Bàõa's minister. (Bhàgavata Skandha 1).
     (2) When Jaràsandha attacked Mathuràpurã, Sàtyaki who guarded the city's western entrance, fought the former and routed his forces. (Bhàgavata, Skandha 1).
     (3) He participated in the øalya and Pauõórakavàsudeva wars. (Bhàgavata, Skandha 1).

#<SATYALOKA># The world of Brahmà. (See under Brahmà)

#<SATYâNèTA># See under Pramçta.

#<SATYAPâLA># A hermit. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 4, Verse 14, that this hermit shone in the court of Yudhiùñhira.

#<SATYARATâ># A Kekaya princess. Satyavrata (Tri÷aïku) the king of Ayodhyà married this princess. (Vàyu Puràõa, Chapter 88; Verse 117).

@<[Page 708a]>@

#<SATYARATHA># The brother of Su÷armà the king of Trigarta. (M.B. Udyoga Parva, Chapter 66, Verse 11).

#<SATYâRTHAPRAKâSA># A commentary on the Veda såktas by Svàmã Dayànanda who founded the ârya Samàja.

#<SATYASANDHA># I. (SATYAVRATA, SATYASENA, SANDHA). One of the hundreds ons of Dhçtaràùñra. The following information about this Satyasandha is from Mahàbhàrata.
     (1) This Satyasandha was one of the eleven great chariot-fighters in the army of the Kauravas. (M.B. âdi Parva, Chapter 63, Verse 119).
     (2) This Satyasandha stood as the bodyguard of øalya and fought in the Bhàrata-battle. (M.B. Bhãùma Parva, Chapter 62, Verse 17).
     (3) Abhimanyu wounded him in the Bhàrata-battle. (M.B. Bhãùma Parva, Chapter 73, Verse 24).
     (4) Sàtyaki showered arrows on Satyasandha. (M.B. Droõa Parva, Chapter 116, Verse 7).
     (5) Bhãmasena killed Satyasandha in the battle of Bhàrata. (M.B. Karõa Parva, Chapter 84, Verse 2).

#<SATYASANDHA># II. One of the two followers given to Subrahmaõya by the god Mitra. The other follower was Suvrata. (M.B. øalya Parva, Chapter 45, Verse 41).

#<SATYASANDHA III># An ancient king in India. There is a story in Mahàbhàrata, øànti Parva, Chapter 234, Verse 16, as to how, this king Satyasandha, who was an observer of vows and fasts, saved the life of a Brahmin by sacrificing his own life.

#<SATYASENA I># See under Satyasandha.

#<SATYASENA II># A brother of Su÷armà, the king of Trigarta. It is mentioned in Mahàbhàrata, Karõa Parva, Chapter 27, Verse 3, that this Satyasena confronted Arjuna in the Bhàrata-battle and was killed by him.

#<SATYASENA III># A son of Karõa. He served as the guard of the wheel of the chariot of his father Karõa in the Bhàrata-battle. (M.B. Karõa Parva, Chapter 48, Verse 18).

#<SATYAøRAVAS I># A warrior who fought on the Kaurava side against the Pàõóavas. Abhimanyu killed this warrior. (M.B. Droõa Parva, Chapter 45, Verse 3).

#<SATYAøRAVAS II># A teacher-priest of the line of the ègveda-disciples of Vyàsa. He was the son of the hermit Màrkaõóeya. (Vàyu Puràõa, 96: 171).

#<SATYATAPAS I (UTATHYA)># A brahmin boy who was changed into a cobra by the curse of a saint called Godila. The original name of this youth was Utathya. Later he came to be known as Satyatapas. The story of this øatyatapas is given in Devã Bhàgavata, Skandha 3, as follows:-
     In days of old, there was a Brahmin named Devadatta in Kosala. His wife was called Rohiõã. Though much time elapsed no child was born to them. At last Devadatta performed the sacrifice called Putrakàmeùñi, on the banks of the river Tamasà. Several saintly persons took part in the sacrifice. Suhotra was detailed as Brahmà, Yàj¤avalkya as officiating priest, Bçhaspati as sacrificer, Paila to recite Vedas and Godila to sing Sàman hymns. The singing of Godila, an expert singer, caused horripilation to everybody in the sacrificial hall. But in the middle of singing he had to take breath, and there occurred a solecism in his voice. Devadatta did not like it. He warned Godila, who instantly became angry and said to Devadatta. "Since you called me Cobra, the son born to you will become a cobra."
     Devadatta became miserable and begged Godila by holding his feet to pardon him. He gave liberation from the curse that his son would be a cobra and said that he would become a sage.
     The wife of Devadatta became pregnant and gave birth to a son. He was named Utathya. In the eighth year, the ceremony of investiture with the Brahmà string was performed and the boy commenced education. The teacher began to teach the Vedas. From that day onwards the boy became self-conceited. All the attempts made by the teacher to change his behaviour were futile. His father tried the four expedients in vain. Thus twelve years elapsed. The boy did not even learn the evening prayer. Everybody thought that he was a cobra. All scoffed at him. His own people disliked him; with this; self-renunciation took root in his boyish mind and he left his home and went away. He reached the banks of the Ganges and made a hut there and lived there observing rigorous celibacy, and vow of truth. Thus the boy-hermit began severe penance.
     He had learned no rites or rituals according to the Vedas. He would rise early in the morning, and after cleaning the teeth he would take a dip in the Gangetic waters, without any spells or actions and return to the hut. He would eat anything that came by. He would cause no harm to anybody, though he had no power to do good to anybody. Everybody in the neighbourhood began to realize that he was a boy who would on no account utter falsehood. So all began to call him Satyatapas. Satyatapas had no peace of mind. Life seemed to be a burden to him. He became thoughtful day and night. Thus he spent fourteen years there. People firmly believed in his truthfulness. So they named him Satyavrata. Once a forester came near his hut. He sent an arrow at a hog, which ran into the hermitage with the arrow sticking on its body. Blood was oozing from its wound. The jungle-dweller also came into the hut followlng the hog. Seeing Satyavrata the man asked "Where is the hog that I had shot?" Satyavrata who knew that killing animals was a sin, kept silence to save the beast. Devã was pleased at the moral courage and truthfulness of Satyavrata. It is said that the moment the hog got into the hermitage, the Sàrasvata syllable 'Ai' arose from the tongue of Satyavrata. The moment he had pronounced the rootsound of Sarasvatã, 'Ai', by the grace of Devã, he became a poet like Vàlmãki. Looking at the forester Satyavrata said:
     "yàþ pa÷yati na sa bråte yo bråte sa na pa÷yati / aho! vyàdha, svakàryàrthin kam pçcchasi punaþ punaþ //"
     "He who sees does not speak. He who speaks, does not see. Selfish hunter, whom do you ask again and again?" When the forester heard these words of Satyavrata, the bow and arrow fell from his hands. With self-renunciation he went away from the hermitage. The fame of the great poet Satyavrata spread everywhere. His father also heard about this from others. He came to the bank of the Ganges and took his son home. Even today Brahmins sing about the fame of that hermit on the New moon days.

#<SATYATAPAS II># A hermit. Once he cursed a celestial maid who had tried to hinder his penance, to become a phoenix tree. Later this hermit liberated her from the curse. (Padma Puràõa, Uttarakhaõóa, Chapter 178).

#<SATYAVâN I># Husband of Sàvitrã who was famous for matrimonial fidelity. (For detailed story see under Sàvitrã II).

#<SATYAVâN II># See under ètambhara.

#<SATYAVâN III># One of the commanders of the army of the Kauravas. Mention is made about this commander in Mahàbhàrata, Udyoga Parva, Chapter 167, Verse 30.

#<SATYAVâK I># A son of Càkùuùa Manu. Ten sons including Satyavàk, were born to Càkùuùa Manu by his wife Naóvalà. (Agni Puràõa, Chapter 18).

#<SATYAVâK II># A Deva Gandharva. This Gandharva was the son born to Prajàpati Ka÷yapa by his wife Muni. (M.B. âdi Parva, Chapter 65, Verse 43).

#<SATYAVARMâ># A brother of Su÷armà the King of Trigarta. (M.B. Droõa Parva, Chapter 17, Verse 17).

#<SATYAVATä I># The mother of Vyàsa.
     1) %<A short history.>% Satyavatã was the daughter of the celestial maid Adrikà. Because of a curse she lived as a fish in the river Ganges. Once the semen of King Uparicaravasu happened to fall in the Ganges and this fish swallowed it in consequence of which it became pregnant. A fisherman caught this fish and cut it. He got two human babies, male and female from the stomach of the fish. The fisherman gave the two infants to the King who took the male child. This child later became the Matsya King. The female child had the smell of fish. The King called her Matsya-Gandhã (She who has the smell of fish) and gave her back to the fisherman, who took the child to his hut and brought her up as his daughter. As the child was dark in complexion the fisherman called her Kàlã. Thus the girl was known by two names Kàlã and Matsyagandhã. Later she got the name Satyavatã also.
     The fisherman was engaged in the work of ferrying people across the river. Matsyagandhã helped her father in this work. She became a full-bloomed young woman. One day the hermit Parà÷ara came by that way and when he saw Matsyagandhã, he fell in love with her. She ferried the hermit across the river. In the middle of the river Parà÷ara created an artificial fog inside which Parà÷ara took Matsyagandhã as his wife. From that moment Matsyagandhã became Kastårãgandhã (she who has the smell of Kastårã (musk). Kàlã became pregnant and delivered instantly. Parà÷ara, left the place after having blessed her that she would not lose her virginity.
     The son born to Kàlã, immediately grew up to be a youth. After promising his mother that he would come to her when she thought of him, the youth went to the forest for penance. The name of the son was Kçùõa. This Kçùõa later became famous by the name Vyàsa. Satyavatã again engaged herself in helping her father.
     One day øantanu, a King of the lunar dynasty came to the forest for hunting. The fragrance of musk emanating from the body of Kastårãgandhã spread throughout the whole forest. The King walked on through the forest tracing the origin of the smell of musk and reached the fisherman's hut. The King fell in love with Satyavatã. The King had a son named Bhãùma by his first wife Gaïgà. Bhãùma made it easy for the King to marry Satyavatã. Two sons Citràïgada and Vicitravãrya were born to øantanu by his wife Satyavatã. Citràïgada was killed in his boyhood. Vicitravãrya became a youth and married Ambikà and Ambàlikà the daughters of the King of Kà÷ã. Vicitravãrya met with untimely death before a child was born to him. When Satyavatã saw that the family was about to become extinct, she thought of her son Vyàsa, who instantly arrived at the palace. From Vyàsa, Ambàlikà got the son Pàõóu and Ambikà, the son Dhçtaràùñra. Both the sons Dhçtaràùñra and Pàõóu got married. Pàõóu died. The death of her son struck heavily at the heart of Satyavatã. She did not wish to live much longer after this. She mentioned about the fearful things yet to happen. Then taking her daughters-inlaw Ambikà and Ambàlikà with her, Satyavatã went to the forest to do penance and finally attained heaven. (M.B. âdi Parva, Chapter 127). (For further details see under Adrikà, Vyàsa and øantanu).
     2) %<Names.>% Dà÷eyã, Gandhakàlã, Gandhavatã, Kàlã Satyà, Vàsavã, Yojanagandhà and such other words are used in the Mahàbhàrata as the synonyms of Satyavatã.

#<SATYAVATä II># The sister of Vi÷vàmitra. (See under Jamadagni; Para 2).

#<SATYAVATä III># A princess of the country of Kekaya. She was the wife of Tri÷aïku and the mother of Hari÷candra. (Mahàbhàrata, Dàkùiõàtyapàñha, Sabhà Parva, Chapter 12).

#<SATYAVATä IV># It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 117, Verse 15, that one Satyavatã was the wife of Nàrada.

#<SATYAVRATA I># Another name of Tri÷aïku. (See under Tri÷aïku).

#<SATYAVRATA II># The Brahmin boy Satyatapas. (See under Satyatapas).

#<SATYAVRATA III># A son of Dhçtaràùñra. It is seen that he was known by other names also such as Satyasena, Satyasandha, Sandha etc. (See under Satyasandha).

#<SATYAVRATA IV># Brother of Su÷armà, the King of Trigarta. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 17, that this cursed warrior took in vain a vow in the battle of Bhàrata that he would kill Arjuna.

#<SATYAYUGA># Another name of Kçtayuga. (See under Kçtayuga).

#<SATYâYUS># One of the six sons born to Puråravas by Urva÷ã. The six sons were âyus, ørutàyus, Satyàyus, Raya, Vijaya and Jaya. (Bhàgavata, Skandha 9).

#<SATYEúU I># Brother of Su÷armà the King of Trigarta. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 17, and øalya Parva, Chapter 27, that this Satyeùu was killed by Arjuna in the Bhàrata-battle.

#<SATYEúU II># A Ràkùasa (giant). Mention is made about this giant who had ruled over the world in ancient days and had to go, leaving this world due to fate, in Mahàbhàrata, øànti Parva, Chapter 227, Verse 51.

#<SATYEYU># A King born in the dynasty of King Påru. This Satyeyu was one of the ten sons born to Raudrà÷va by the celestial maid Ghçtàcã. (Bhàgavata, Skandha 9).
     According to the statement that occurs in Mahàbhàrata, âdi Parva, Chapter 94, the father of Satyeyu was Raudrà÷va and mother, Mi÷rake÷ã. The son Satyeyu was born to Raudrà÷va by the celestial maid Mi÷rake÷ã.

#<SAUBALA># A Vai÷ya. It is mentioned in Devã Bhàgavata, Skandha 2, that King Dhçtaràùñra had two wives, one a Kùatriya woman, named Gàndhàrã, the daughter of the King of Gàndhàra and the other a Vai÷ya woman named Saubalã, the daughter of Saubala.

#<SAUBHA># The acrial chariot or Vimàna of the King of Sàlva. This was also called Saubhanagara. When ørã Kçùõa killed Sàlva, this Vimàna was smashed by the power of his weapon, the Cakra (Discus). (M.B. Vana Parva, Chapter 22, Verse 33).

#<SAUBHADRATäRTHA># A holy place on the coast of the southern sea. (For further details see under Padmatãrtha and Vargà).

#<SAUBHâGYAGAURä># A particular kind of image of Devã Pàrvatã. When the image of this goddess Pàrvatã is fixed and consecrated as having the posture with one of the left hands touching the head and shoulder and the other hand holding a mirror, one of the right hands holding fruit and the other one being held high, it is called Saubhàgyagaurã. (Agni Puràõa, Chapter 50).

#<SAUBHâGYASUNDARä># A feminine form of Nàrada. (See under Tàladhvaja 1).

#<SAUBHAPATI># The King Sàlva. As he had been in possession of an aerial chariot called Saubha, he is said to have got this name.

#<SAUBHARA># A fire. This agni (fire) was born from a portion of Varcas. (M.B. Vana Parva, Chapter 220, Verse 6).

#<SAUBHARI I># A hermit who had performed penance, sitting on the banks of the river Kàlindã. (For detailed story see under Garuóa, para 11).

#<SAUBHARI II># A hermit who had put up his hermitage on the Vindhya. At the time of the horse-sacrifice of Yudhiùñhira, Arjuna called on this hermit Saubhari. On that occasion the hermit told Arjuna about the previous history of Caõóã, who had been cursed by the hermit Uddàlaka. It is mentioned in Jaimini A÷vamedha Parva, Chapter 96, that Arjuna later redeemed Caõóã from the curse.

#<SAUBHARI III># A hermit famous in the Puràõas. A Puràõic story about this hermit's marrying the fifty daughters of Màndhàtà is given below.
     Saubhari saw two fishes engaged in coition, while he was doing penance on the banks of the Yamunà. This sight aroused matrimonial thoughts in the hermit's mind. He instantly approached Màndhàtà and informed him of his desire to marry a princess.
     Màndhàtà did not like to give his daughter in marriage to the old hermit. Concealing his thought, he told the hermit as follows:--"Out of my fifty daughters, she who wishes to be your wife, shall be given to you." Saubhari, who had already read the thought of Màndhàtà entered the harem in the shape of a handsome fine youth, and all the fifty damsels liked him. Thus Saubhari married all of them, and begot hundred sons of each of them.
     This matrimonial life lasted for some time. At last the hermit grew weary of this life. Discarding everything, Saubhari went to the forest. His wives, who also had become disinterested in worldly enjoyment, followed him. (Bhàgavata, Skandha 9; Viùõu Puràõa, 4, 2, 3; Padma Puràõa, Uttara Khaõóa 262; Garuóa Puràõa, 1, 138).

#<SAUDâSA># A King of the Ikùvàku dynasty. He was known by the name Kalmàùapàda also. (For details see under Kalmàùapàda).

#<SAUGANDHIKA># A flower-garden of Kubera. It is assumed that Vàyu (the wind-god) carried fragrance from this garden and remained in the palace of Kubera, praising him. This garden was full of sweet-scented lotus (Saugandhika-flower). (M.B. Sabhà Parva, Chapter, 10).

#<SAUGANDHIKAVANA># A holy place. It is assumed, that the gods such as Brahmà and others, hermits, Siddhas, Càraõas, Gandharvas, Kinnaras, Big Nàgas, and so on dwell in this place. All the sins of a man are washed away, the moment he visits this holy place. (M.B. Vana Parva, Chapter 34, Stanza 4).

#<SAUHèDA># An ancient country in South India, famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 59).

#<SAUMADATTI># Bhåri÷ravas the son of Somadatta. (See under Bhåri÷ravas).

#<SAUMANASA I># One of the eight elephants supporting the globe. (See under Aùñadiggajas).

#<SAUMANASA II># The peak of a mountain. It was on this golden peak, with a girth of one yojana and an elevation of ten yojanas, that Bhagavàn Viùõu placed the first of his three steps during the incarnation as Vàmana, the second step being on the peak of Meru and the third on the head of Mahàbali.
     "There is a golden peak called Saumanasa, with girth of one yojana and a height of ten yojanas. It is said that in days of yore Mahàviùõu placed the first of his three steps on this peak the second being on the peak of Meru." Vàlmãki Ràmàyaõa. Kiùkindhà kàõóa, Sarga 40).

#<SAUMYâKúADVäPA># An island famous in the Puràõas (Mahàbhàrata, Dàkùiõàtyapàñha, Sabhà Parva, Chapter 38).

#<øAUNAKA I>#
     1) %<General.>% A renowned àcàrya. He is believed to be the author of the famous works--"ègveda Anukramaõã", "âraõyakam", "èkpràti÷àkhya", etc.
     The famous â÷valàyanàcàrya was øaunaka's disciple. âcàryas like Kàtyàyana, Pata¤jali and Vyàsa belonged to his class. øaunaka's real name was "Gçtsamada". It was because he was the son of øunaka that he got the name "øaunaka".
     2) %<Birth.>% øaunahotra, the son of the sage øunahotra, once performed a yàga. Indra attended that yàga. At that time øaunahotra rescued Indra from an attack of the Asuras. Indra who was pleased at this, blessed øaunahotra that he would be born in his next birth in the Bhçgu family under the name "øaunaka".
     3) %<Genealogy>% In Vàyu Puràõa his genealogy is given in two forms.
     i) Ruru (Pramadvarà)-øunaka-øaunaka-Ugra÷ravas
     ii) Dharmavçddha--øunahotra--Gçtsamada--øunaka--øaunaka. (Vàyu Puràõa, 92, 26).
     4) %<Important works.>% øaunaka is believed to be the author of numerous works. The most important of them are given below:--
     (1) èkpràti÷àkhya (2) ègvedacchandànukramaõã (3) ègvedarùyanukramaõã (4) ègveda Anuvàkànukramaõã (5) ègvedasåktànukramaõã (6) ègvedakathànukramaõã (7) ègvedapàdavidhàna (8) Bçhaddevatà (9) øaunakasmçti (10) Caraõavyåha and (11) ègvidhàna. Matsya Puràõa, Chapter 252 mentions that øaunaka had written a work on the science of architecture.
     5) %<Disciples.>% The chief disciple of øaunaka was â÷valàyana. Once â÷valàyana wrote and dedicated to his Guru (master) two treatises entitled "Gçhyasåtra" and "ørautasåtra" to please him. After reading it, øaunaka destroyed his own work on "ørauta÷àstra". â÷valàyana wrote his treatise after having studied the ten works of øaunaka on ègveda.
     Kàtyàyana, the disciple of â÷valàyana later received the ten books written by øaunaka and the three books written by â÷valàyana. Kàtyàyana gave his disciple Pata¤jali, the two works, "Yajurvedakalpasåtra" and "Sàmaveda Upagrantha" which were written by himself. From this we may infer that the series of øaunaka's disciples was as follows:--øaunaka--â÷valàyana--Kàtyàyana--Pata¤jali--Vyàsa.

#<øAUNAKA II># A Bràhmaõa who went to the forest with Yudhiùñhira. (M.B. Vana Parva, Chapter 2).

#<øAUöôIKAS># A Caste. Originally they were Kùatriyas. Mahàbhàrata, Anu÷àsana Parva, Chapter 35, Verse 17, mentions that they were debased on account of a curse by a Bràhmaõa.

#<SAUPTIKAPARVA># A Parva (section) in Mahàbhàrata (See under Bhàrata).

#<SAURABHEYä># A celestial maid. For details see under Vargà.

#<SAURABHä># A cow which was the daughter of Surabhi. Having drunk too much of celestial honey (amçta) which is the essence of the six tastes (ùaórasas), Brahmà had to vomit, on which occasion, the cow Surabhi sprang up from his face. Her milk having accumulated in a low place the milk-sea was formed. The hermits known as the Phenapas live on the shore of the milk sea, the foam that settles on the shore being their food. Around them, there are four cows which protect the four directions. Saurabhã is one of them. She supports the east. Haüsikà bears the south, Subhadrà the west and Dhenu the north. (M.B. Udyoga Parva, Chapter 102).

#<øAURI># Vasudeva, the son of øårasena.

#<SAUøALYA># A country in ancient India very famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, stanza 40).

#<SAUøRUTI># Brother of Su÷armà the King of Trigarta. Sau÷ruti who had fought on the side of the Kauravas in the battle of Bhàrata, was killed by Arjuna. (M.B. Karõa Parva, Chapter 27, Verse 3).

#<øAULKâYANI># A sage who belonged to the series of Vyàsa's disciples.

#<SAUTI># A famous son of hermit Romaharùaõa. The real name of this son was Ugra÷ravas. This teacher is responsible for the arrangement of the Mahàbhàrata. in the form that we see today.
     The story of Mahàbhàrata composed by Vyàsa and Vai÷ampàyana contained only a graphic description of the battle of Bhàrata. No vivid description of ørã Kçùõa born of the Yàdava dynasty and of the Yàdavas, was given in it. To remove this deficiency, Sauti added an appendix called 'Harivaü÷a' to Svargàrohaõa Parva in Mahàbhàrata. (For further details see under Bhàrata I).

@<[Page 711b]>@

#<SAUVäRA># An ancient country near the river Sindhu. It is stated in Mahàbhàrata, âdi Parva, Chapter 133, that during the period of Mahàbhàrata, the King of this country was killed by Arjuna.

#<SAUVäRä># The wife of King Manasyu, the son of Pravãra and the grandson of emperor Påru. (Mahàbhàrata, âdi Parva, Chapter 94, Stanza 5).

#<SAVANA># I.
     1) %<General.>% Son of Priyavrata who was the son of Svàyambhuva Manu, by his wife, Suråpà. Suråpà had ten sons including Savana. (Devã Bhàgavata, Skandha 8).
     2) %<Birth of son.>% Savana married Suvedà, daughter of Sunàbha; but he expired before children were born to him. According to the Vàmana Puràõa, Chapter 72, seven children were born from the dead Savana. The story about it is as follows:--
     Suvedà, heart-broken at the death of Savana, did not permit the dead body to be burnt, herself holding it in embrace. Then a celestial voice said to her: "Cry not. If you are really chaste and true, enter the funeral pyre along with your husband." To this Suvedà answered thus: "I cry because of grief that he died before making me the mother of a son." The celestial voice said to her again: "You enter the pyre without weeping. Your husband will have seven sons."
     Sudevà now permitted her dead husband to be cremated and meditating upon her chastity she jumped into the funeral pyre. But within minutes Savana came alive out of the fire with his wife and rose to the sky with her. He stayed in the sky for another five days and on the sixth day had the sexual act again with her. His semen dropped on earth from the sky. The King then with his wife went to Brahmaloka.
     Samàdà, Nalinã, Puùyati, Citrà, Vi÷àlà, Harità and Alinãlà, all of them wives of munis saw the semen in the sky and when it fell into the water they thought it was amçta, which conferred eternal youth, and with the permission of their husbands swallowed it. As soon as they swallowed it their divine effulgence was diminished and their husbands, therefore, abandoned them. Those women delivered seven children, who cried fiercely and that sound filled the entire universe. Then Brahmà appeared and asked the children not to cry and also told them that they would come to be called Maruts. Brahmà himself called them Maruts. They were the Maruts of the first Svàyambhuva Manuvantara.

#<SAVANA II># One of the seven sons of Bhçgumuni, the other six being Cyavana, Vajra÷ãrùa, øuci, Aurva, øukra and Vibhu. They are called Varuõas also. (Anu÷àsana Parva, Chapter 85, Verse 129).

#<øâVANTA># A King born in the dynasty of emperor Pçthu. He was the son of Yuvanà÷va and father of Bçhada÷va. (Devã Bhàgavata, 7th Skandha).

#<SAVARöâ># Wife of the muni called Pràcãnabarhis. Savarõà was the daughter of Samudra (ocean). (Viùõu Puràõa, Part 1, Chapter 14). The couple had ten sons called the Pracetases, and they were very efficient in Dhanurveda. All of them engaged themselves in obserying the same dharma (duty) and did tapas for 10,000 years under the sea. (For details see under Pràcãnabarhis).

#<SâVARöA I># A hermit. This hermit shone in the council of Yudhiùñhira. (Mahàbhàrata, Sabhà Parva, Chapter 4, Verse 15.)

@<[Page 712a]>@

#<SâVARöA II># (SâVARöI). A Manu. (For further details see under Manvantara).

#<SâVARöI I># The eighth Manu. (For further details see under Manvantara),

#<SâVARöI II># A hermit. This hermit shone in the council of Indra. (Mahàbhàrata, Sabhà Parva, Chapter 7, Verse 10). This hermit Sàvarõi did penance for six thousand years in Satyayuga. (M.B. Anu÷àsana Parva, Chapter 14, Verse 103).

#<SAVITâ># One of the twelve sons of Ka÷yapaprajàpati by his wife called Aditi. These sons are called âdityas. So, Savità also is one of the Dvàda÷àdityas. Viùõu, øakra, Aryamà, Dhàtà, Tvaùñà, Påùà, Vivasvàn, Savità, Mitra, Varuõa, Aü÷u and Bhaga are the Dvàda÷àdityas.
     Pç÷nã, wife of Savità, gave birth to three daughters called Sàvitrã, Vyàhçti and Trayã and three sons called Agnihotra, Pa÷usoma and Càturmàsya the great sacrifices. (Viùõu Puràõa, Part 1, Chapter 15).

#<SâVITRA I># One of the eleven Rudras. (M.B. øànti Parva, Chapter 208, Verse 20).

#<SâVITRA II># One of the eight Vasus. (Mahàbhàrata, Anu÷àsana Parva, Chapter 150, Verse 16).

#<SâVITRA III># A lofty peak of the mountain Sumeru. Jyotiùka is another name of this peak, which is not approachable. It is adorned with precious stones and is glorified by all. øiva and Pàrvatã once sat on this peak and did penance. It was on this peak that Devã Gaïgà did penance to øiva, assuming a divine figure. (M.B. øànti Parva, Chapter 283, Verse 5).

#<SâVITRä I>#
     1) %<General information.>% The daughter of the Sun. This Sàvitrã is the elder sister of Tapatã. Brahmà married these sisters. It is stated in some Puràõas that Sàvitrã, Gàyatrã, Sarasvatã all these are one and the same. But there is a story in Padma Puràõa, Sçùñikhaõóa, Chapter 17, stating that Brahmà once went to Gàyatrã in the absence of Sàvitrã, who got angry at this and cursed all the Gods.
     Once Brahmà went to Puùkara to perform a sacrifice. øiva, Viùõu and all the hermits came there. Everything was ready for the sacrifice according to convention. But Sàvitrã, who had been engaged in household duties had not yet arrived. So a priest was sent to bring her. Sàvitrã said to the priest, "I have not finished dressing. There are so many things to be done here. Moreover, Lakùmã, Bhavànã, Gaïgà, Svàhà, Indràõã, celestial women, wives of èùis (hermits), none of these have arrived yet. How can I enter the hall as the only woman?" The priest returned and reported that it was not convenient for Sàvitrã to come just then, as she had so much work to do. Brahmà became angry and said to Indra. "Lord Indra, it is up to you to bring me a wife from wherever you like. But it must be done instantly." Hearing the order of Brahmà, Indra selected Gàyatrã who was a good-natured damsel of a cowherd's family, and brought her to the sacrificial dais. With the blessings of the hermits and gods, Brahmà held her hand and acknowledged her as his wife.
     Sàvitrã dressed well, adorned herself with ornaments and reached the sacrificial hall. She saw the marrige scene and became furious. Everybody in the hall held their breath, thinking of the approaching danger. Trembling with anger Sàvitrã said "Lo; Brahmà, how is it that you have committed this sin? Have you not married me with fire as witness? I am your wife. Are you not ashamed of this?" The three godheads shivered with fear. Sàvitrã cursed everybody. The curse given to Brahmà was that no body should worship him on any other day except the month of Kàrttika in the year. She cursed Indra that enemies would enter the world of gods and would make Indra their captive. Sàvitrã cried out that Viùõu would take the birth of man by the curse of Bhçgu. She cursed øiva that he would lose his manliness. She gave Agni the curse that he would eat anything and everything without the discrimination of purity or impurity. She cursed the Brahmins that they would, in future perform sacrifice merely with a view to obtain gifts and that they would be wandering about from temple to temple and from tãrtha to tãrtha merely for gain."
     Uttering these words of curse, Sàvitrã left the sacrificial hall. Lakùmã and some other goddesses followed her a little while. Then they begged for permission to return. Sàvitrã said to them, "Lakùmã! You are leaving me. Is it not so? Right. Hereafter you shall be permanent nowhere. May you become the companion of the wicked, the wavering, the low-minded, the sinner, the cruel, the foolish etc. Indràõã also wants to return. Hear this: Indra will kill Vçtra and incur the sin of Brahmahatyà and at that time Nahuùa will capture heaven. Then Nahuùa will abuse you."
     Looking at the celestial women who were going to the sacrificial hall, Sàvitrã said; Look, Ye celestial women. None of you will give birth to child and you will not enjoy the pleasure of nurturing a child." Saying these words Sàvitrã left the hall. Not knowing what to do, all sat there. Instantly Gàyatrã rose up and looking at everybody, said as a remission of curses: "I shall remit all curses. Those who worship Brahmà, will be blessed with the pleasure of wife and children and wealth and they will unite with Brahmà. Even if Indra is taken captive, he will be made free by his son and will become the king of heaven again. Viùõu will rescue his wife and kill the enemy. The phallus will be worshipped in all the worlds. As Brahmins are the gods on earth the gift you take, will be considered your dues. Lakùmã! you need not worry. Everybody will worship you. He whom you favour will become a well-to-do person and he whom you forsake will become miserable. You Indràõã! Because of Nahuùa's arrogance Agastya will change him to a big python and he will fall to the earth. The celestial maids will have no desire for children. So childlessness will not make you miserable." By these words of blessings of Gàyatrã, everybody in the sacrificial hall was pacified.
     2. %<Other details.>%
     (1) Sàvitrã shines in the palace of Brahmà. (M.B. Sabhà Parva, Chapter 11, Verse 34).
     (ii) Sàvitrã is the sovereign deity of the mantra Gàyatrã. This goddess Sàvitrã rose up from the sacrificial fire of King A÷vapati and gave him a boon, and accordingly a daughter named Sàvitrã was born to the King. This princess was Sàvitrã the wife of Satyavàn. (M.B. Vana Parva, Chapter 290).
     (iii) øiva, on starting for Tripuradahana (the burning of Tripuras), placed Sàvitrã as the bridles of his horses. (M.B. Droõa Parva, Chapter 202, Verse 75).
     (iv) Once Jàpaka Brahmin worshipped Devã Sàvitrã, who appeared before him and gave him boons. As the Brahmin was engaged in deep meditation and prayer, he did not see the Devã when she appeared. It was due to this piety that the Brahmin was given boons. (M.B. øànti Parva, Chapter 199).
     (v) Once Devã Sàvitrã appeared before Satya, a brahmin of Vidarbha. (M.B. øànti Parva, Chapter 272, Verse 11).
     (vi) Once Devã Sàvitrã praised the giving of rice as alms. (M.B. Anu÷àsana Parva, Chapter 57, Verse 8).

#<SâVITRä II># A hand-maid of Devã Umà. (Mahàbhàrata, Vana Parva, Chapter 231, Verse 49).

#<SâVITRä III># A Sàvitrã who was the wife of a king and a righteous woman is mentioned in Mahàbhàrata, øànti Parva, Chapter 234, Verse 24. This Sàvitrã gave two ear-rings as alms and attained heaven.

#<SâVITRä IV># The wife of Satyavàn.
     1) %<Birth.>% In the country of Madra, famous in the Puràõas, there was a king named A÷vapati. His wife was Màlatã. Though the couple grew old they were childless. At last they worshipped Devã Sàvitrã. After vows and prayers for eighteen years the Devã appeared before them, and giving them the boon that a daughter would be born to them, she disappeared. The couple returned to the palace and Màlatã conceived and delivered a daughter whom they named Sàvitrã. (Skandha 9, Devã Bhàgavata; Mahàbhàrata, Vana Parva, Chapter 293).
     2) %<Marriage.>% Sàvitrã grew up as though Lakùmã had taken an incarnation and bloomed into a beautiful damsel. But nobody came forward to marry her. On a New moon day she bathed and purified herself and getting the blessings of Brahmins, came and bowed before her father. The King felt sorry as nobody had offered to marry her though she was in the full bloom of youth. He advised her to travel in the outside world and to select a husband by herself. According to the order of her father she took the aged ministers of the King and travelled through the forests in which hermits lived.
     Once Nàrada came to the palace and while he was talking with King A÷vapati, Sàvitrã and the aged ministers returned. She bowed before her father and Nàrada. As soon as Nàrada saw her, he asked with curiosity about her marriage. The father replied that he had sent her in search of a husband. Sàvitrã said "I have accepted the Prince Satyavàn as my husband. He is the son of King Dyumatsena of Sàlva. Dyumatsena became blind in his old age, and taking this opportunity his enemies captured his country. Dyumatsena with his wife and son went to the forest and lived there."
     Nàrada described the qualities of Satyavàn. "Satyavàn is as radiant as the sun, as intelligent as Bçhaspati, as valiant as Indra and as patient as the Earth. A÷vapati was immensely pleased at hearing about the good qualities of Satyavàn, and asked Nàrada, if there was anything to say against him. Nàrada said that he had nothing to say against Satyavàn except that he would die "within one year from this date." (Mahàbhàrata, Vana Parva, Chapter 294).
     The King felt miserable when he heard this. Sàvitrã said that she had accepted Satyavàn as her husband and that nothing could make her waver from her decision even if he is not going to live more than a year. The King agreed to the wish of his daughter and preparations for the marriage were begun. The King went with Sàvitrã to the forest and saw Dyumatsena who gladly consented to the marriage. A÷vapati returned to the palace leaving Sàvitrã with Satyavàn and his parents. As soon as A÷vapati had returned, Sàvitrã discarded her ornaments and assumed the dress suitable to life in the forest and lived with them.
     3) %<The death of Satyavàn.>% It was nearly a year and the day of death of Satyavàn was fast approaching. There were only four days more. Sàvitrã had taken a vow lasting for three days. Dyumatsena dissuaded her from taking fast. She completed the fast. There was left only one night more. She kept awake for the whole night. Morning came. Though she ended her fast she had not taken any food. Dyumatsena wanted to know the reason. She humbly said that she would eat only after sun-set.
     As usual Satyavàn took his axe and started for the wood. Sàvitrã also followed him.
     Satyavàn:-"You have never accompanied me before. Moreover you are very weak on account of the fast. Then how can you come with me?"
     Sàvitrã: "I am not at all weak by the fast and vow. I want to come with you. I pray, don't hinder me."
     At last Satyavàn consented after getting the permission of his parents. Both went to the forest to gather fruits and roots. They gathered fruits and roots. Then Satyavàn began to cut wood. By that exertion Satyavàn sweated all over. He was affected by headache. "Let me lie down!" He said. The axe fell from his hand. Sàvitrã caught her husband who was falling down and laid him on her lap. Sàvitrã saw a person clad in blood-coloured garments, with red eyes and a rope in hand, coming towards them. He came to the spot and stood there looking at the body of Satyavàn. Realizing the person to be Kàla (Deathgod) Sàvitrã stood up instantly and bowed before him.
     Sàvitrã:--"Who are you Lord. What may be your object in coming here?"
     Yama:--Hei, Sàvitrã. As you are a hermitess of chastity I may converse with you. I am Yama. I am come to take away the life of your husband."
     Sàvitrã:--"Lord, I have heard that your messengers come and take away the souls. How is it that you have come in person today?"
     Yama:--This Satyavàn is a righteous man who is an ocean of good qualities. Messengers are not sent, in the cases of persons like him."
     Saying thus Yama cast his rope and caught the soul of Satyavàn. Sàvitrã saw the body of her husband lying without life and soul. Sàvitrã followed Yama who had gone to the south with the soul of Satyavàn.
     Yama:--Child, you go back and conduct his funerals. You have followed your husband as far as you can.
     Sàvitrã:--I am coming to the place where my husband is being taken. That is the duty of a wife. What impediment is there on my way to follow you, when I have the merits of vow, fast, devotion to my elders, love and regard for my husband and the good will of yourself, my Lord."
     When Yama realized that it was difficult to send Sàvitrã back, he asked Sàvitrã to ask for any boon. Yama was prepared to give anything except the life of Satyavàn. She requested for the recovery of sight by Dyumatsena. Yama granted it. Still Sàvitrã did not turn back. Yama asked her to pray for one more boon. She requested for the recovery of the lost kingdom of Dyumatsena. Yama sanctioned that request also. Still she followed Yama, who was ready to grant her a third boon. She requested: "My father may, please be given a hundred sons who would continue the family. Yama granted that too. But she did not turn back. Yama told her that she might ask for a fourth boon. She said: "I may be given a hundred sons born directly from Satyavàn. Yama granted this fourth boon also. Then Sàvitrã asked Yama how the boon would be realized unless the life of Satyavàn was given back to him. Yama was pleased with her at her love and devotion for her husband and returned the life of Satyavàn. Yama blessed her that she and Satyavàn would live for hundred years.
     Yama disappeared. Sàvitrã returned and sat there taking the body of Satyavàn on her lap. Satyavàn came to life. Both of them rose up. Night came on. It was dark. They could not find the way. Satyavàn wanted to reach their hermitage somehow. Sàvitrã took the axe and supporting her husband in the dim moon light, walked to the hermitage.
     Dyumatsena got sight. He started with his wife in search of his children, and walked about in the forest. At last all of them met together. They reached home. Then Sàvitrã told them all that had happened. Everyone was delighted. Then some people from Sàlva came to the hermitage. They said that the minister had killed the King, that the people had expelled the minister, and that they had come to request Dyumatsena to return to his country and to resume the reign. Accordingly all of them returned to Sàlva. Dyumatsena was anointed as the King of Sàlva. (M.B. Vana Parva, Chapters 293 to 299).

#<SAVYA># A son of Aïgiras, Savya is actually Indra himself. The story is that Aïgiras began worshipping the Devatàs for a son equal to Indra and that Indra, thinking that there should not be another person equal to him, got himself born as the son of Aïgiras. That son is Savya. (ègveda, Maõóala 1, Anuvàka 10, Såkta 51).

#<SAVYASâCä># Another name of Arjuna. (Viràña Parva, Chapter 44, Verse 19).

#<SAVYASIVYA># One of the sons of Vipracitti by Siühikà. This asura was killed by Para÷uràma. (Brahmàõóa Puràõa, 3.6. 18-20).

#<SâYAýVAIøVADEVA># The sacrificial offering given by the wife with the food prepared in the evening without any spell or incantation, is called Sàyaüvai÷vadeva. (Manusmçti, Chapter 3, 121).

#<SâYAöA># A hermit who was an expounder of the Vedas. In course of time, due to the differences in languages and grammar, the Vedas became difficult to be grasped. It was Yàska and Sàyaõa who saved the Indians from this difficulty. For the Vedas to be grasped easily, Yàska made the Nirukta (Etymology) and Sàyaõa wrote the Book Vedàrthaprakà÷a.

#<øAYU># A maharùi. (ègveda, Maõóala 1, Anuvàka 112, Såkta 16).

#<SECAKA># A nàga (serpent) born in the family of Dhçtaràùñra. This serpent was burnt to death in the sacrificial fire of the serpent-sacrifice of Janamejaya. (M.B. âdi Parva, Chapter 52, Verse 14).

#<SEDUKA># An ancient King in India. Once some brahmins approached this heroic King who was wellversed in the art of wielding weapons, for Dakùiõà to their teacher. But Seduka directed them to King Vçùadarbha. (M.B. Vana Parva, Chapter 196, Verse 4).

#<SEKA># An ancient country in India. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 31, Verse 9, that this country was conquered by Sahadeva during his regional conquest of the south.

#<øEKKIZHâR># Author of the Tamil song 'Periyapuràõam (See under Arulmozhitevar).

#<SENA># Son of King èùabha. It is mentioned in Bhàgavata, Skandha 5 that this king had nineteen sons including Sena.

#<SENâBINDU I>#
     1) %<General information.>% A Kùatriya King who lived in the age of the Puràõas. This King was born from a portion of an asura called Tuhuõóa. (Mahàbhàrata âói Parva, Chapter 67).
     2) %<Other details.>%
     (i) Senàbindu was present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Verse 9).
     (ii) Arjuna, during his regional conquest of the north, with the King of Ulåka had attacked this King who lost his kingdom. (M.B. Sabhà Parva, Chapter 27, Verse 10).
     (iii) The Pàõóavas had invited this King to take part in the Bhàrata battle. (M.B. Udyoga Parva, Chapter 4, Verse 13).
     (iv) It is said that Senàbindu was known by another name Krodhahantà. He was as valiant as ørã Kçùõa and Bhãmasena. (M.B. Udyoga Parva, Chapter 171, Verse 20).
     (v) He was killed in the battle of Bhàrata. (M.B. Karõa Parva, Chapter 6 Verse 32).

#<SENâBINDU II># A warrior of Pà¤càla who had taken part in the battle of Bhàrata on the side of the Pàõóavas. Karõa killed him. (M.B. Karõa Parva, Chapter 48, Verse 15).

#<SENâCITTA># A King of the dynasty of Bharata. This King was the son of Vi÷ada and the father of Rucirà÷va. (Bhàgavata, Skandha 9).

#<SENAJIT I># A King who lived in the period of Mahàbhàrata. It is stated in Mahàbhàrata, Udyoga Parva, Chapter 4, Verse 13 that the Pàõóavas had decided to send a letter of invitation to this King, for the battle of Bhàrata.

#<SENAJIT II># A King. He lived in tears because of the loss of his son. At last by the advice of a brahmin he got peace of mind. (M.B. øànti Parva, Chapters 25 and 179).

#<SENAJIT III># A King who was the son of King Vi÷ada and the father of Rucirà÷va. Besides Rucirà÷va Senajit had three more sons named Dçóhahanus, Kà÷ya and Vatsa. (Bhàgavata, Skandha 9).
     This King is mentioned as the son of King Vi÷vajit in Viùõu Puràõa and Vàyu Puràõa and as the son of A÷vajit in Matsya Puràõa. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 26, that this King had written a treatise on justice (duties of a King).

#<SENâMUKHA># A division of an army. (See under Akùauhiõã).

#<SENâNä># (SENâPATI). One of the hundred sons of Dhçtaràùñra. He was killed by Bhãmasena in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 54, Verse 32).

#<SENODYOGAPARVA># A sub-section of Udyoga Parva in Mahàbhàrata. This sub-section comprises Chapters 1 to 19 of Udyoga Parva in Mahàbhàrata.

@<[Page 715a]>@

#<øEúA># (âDIøEúA). Ananta. (q. v.)
     %<Additional information>%
     (i) Ananta is the reposing bed of Viùõu. It is this Ananta who dislodged Mandara mountain at the time of Kùãràbdhi mathana (churning of the ocean of milk) (M.B. âdi Parva, Chapter 18, Verse 8).
     (ii) Ananta is the noblest of the nàgas. (M.B. âdi Parva, Chapter 35, Verse 2).
     (iii) When there were mutual dissensions among the nàgas, Ananta visited holy places such as Puùkara. (M.B. âdi Parva, Chapter 36, Verse 3).
     (iv) Ananta obtained from Brahmà the boon to be able to stand firmly on Dharma. (M.B. âdi Parva, Chapter 36, Verse 17).
     (v) Ananta carries and supports the earth at the behest of Brahmà. (M.B. âdi Parva, Chapter 36, Verse 18).
     (vi) Ananta's father is Ka÷yapa and his mother is Kadrå. (M.B. âdi Parva, Chapter 65, Verse 41).
     (vii) Balabhadra Ràma was born from a portion of Ananta. (M.B. âdi Parva, Chapter 67, Verse 152).
     (viii) At the time of Tripuradahana, Ananta served as the axle of øiva's chariot. (M.B. Droõa Parva, Chapter 202, Verse 72).

#<SETU># A King of the family of Bharata. He was the son of Babhru and the father of Anàrabdha. (Bhàgavata, Skandha 9).

#<SEYA># One of Vi÷vàmitra's sons who were expounders of the Vedas. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 58).

#<øIBI I># Grandson of Hiraõyaka÷ipu, who had four sons called Anuhràda, Hràda, Prahlàda and Saühlàda, and of the four, Saühlàda had three sons called âyuùmàn, øibi and Bàùkala. (Agni Puràõa, Chapter 19).
     (1) This øibi was the son of Hiraõyaka÷ipu. (âdi Parva, Chapter 65, Verse 18).
     (2) This Asura took birth again and lived as a King by the name Druma. (M.B. âdi Parva, Chapter 67, Verse 8).

#<øIBI II># Inhabitants of the country called øibi; they are called øaibyas also. The following information about the country is gathered from Mahàbhàrata.
     (i) Sunandà, mother of King øantanu was a princess of this country. (M.B. âdi Parva, Chapter 95, Verse 44).
     (ii) Govàsana, father-in-law of Yudhiùñhira, was a King of øibi. (âdi Parva, Chapter 95, Verse 76).
     (iii) Nakula, during his triumphal tour of the western regions, conquered the kingdom of øibi. (M.B. Sabhà Parva, Chapter 7).
     (iv) People of øibi attended the Ràjasåya yaj¤a conducted by Yudhiùñhira with presents. (Sabhà Parva, Chapter 52, Verse 14).
     (v) A King called U֋nara, once ruled the country. (Vana Parva, Chapter 131, Verse 21).
     (vi) The kingdom of øibi was once under the jurisdiction of Jayadratha. (Vana Parva, Chapter 267, Verse 11).
     (vii) Arjuna annihilated the armies of the kingdom of øibi which followed Jayadratha to the battlefield. (Vana Parva, Chapter 271, Verse 28).
     (viii) The mahàrathas of øibi, with their armies, arrayed under the banner of Duryodhana to fight the Pàõóavas. (Udyoga Parva, Chapter 195, Verse 7).
     (ix) Karõa once subjugated the kingdom of øibi. (Droõa Parva, Chapter 91, Verse 38).
     (x) The people of the country in earlier days were illiterate and ignorant. (Karõa Parva, Chapter 45, Verse 34).

#<øIBI III># A King born in the dynasty of U÷ãnara. He was present at the wedding of Draupadã. He fought on the side of the Pàõóavas in the great war and was killed by Droõa. (Droõa Parva, Chapter 155, Verse 19). King øibi had four sons Bhadra, Suvãra, Kekaya and Vçùadarbha. (Bhàgavata, 9th Skandha).

#<øIBI IV># An Indra. There were four sects of Devas called Supàras, Haris, Satyas and Sudhãs in Tàmasa Manvantara, and there were twentyseven Devas in each Sect. øibi, who performed hundred yaj¤as then was Indra. (For details see under Manvantaram).

#<øIBI V># An ancient Ràjarùi.
     1) %<Genealogy.>% Descended from Viùõu thus:-Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Anudruhyu-Sabhànara-Kàlanara-Sç¤jaya-U÷ãnara-øibi.
     øibi was born to U÷ãnara of Màdhavã, daughter of Yayàti.
     2) %<Suhotra made to give way.>% King Suhotra of Kuru dynasty once on his return from a visit of maharùis saw King øibi coming in the opposite direction in his chariot, and both the Kings saluted each other as their age ordained. But, they did not give passage to each other as they thought themselves to be equal in merit. At that time Nàrada came there and asked the kings why they stood there thus blocking the path. They answered Nàrada thus: "He who is more noble or clever on account of former actions etc. is usually given way to by the other person. Both of us are comrades and are equals."
     Nàrada then spoke as follows:--
     "Oh! King of the Kuru dynasty! You are cruel to the gentle and gentle to the cruel. To the evil you are good; then why not be good to the good. Devas have ordered that he who does good will get it hundredfold by return. King U֋nara is more noble and gentle than you are. The miser is won over by liberality, the liar by truth, the cruel by patience and the evil person by good. But, both of you Kings are noble persons. Therefore, one of you should give way to the other."
     Listening to Nàrada's advice, Suhotra gave way to øibi and proceeded on his way. (Vana Parva, Chapter 194).
     3) %<øibi tested.>% øibi's fame spread in the three worlds, and an idea was mooted among the Devas that it should be tested how much of the reputation of the King was genuine. Accordingly, Agni in the form of a dove and Indra in that of a kite hunting after the dove, rushed to King øibi. The dove took refuge in the lap of the King sitting in 'divya' posture, and the priest told the King that it was the latter's duty to protect the dove, which took refuge with him for its life. The dove also told the King thus; "I am really a muni, who has entered the body of the dove. I take refuge in you for my life."
     By that time the kite too had flown up to the King. It asked the King to return the dove, which it had been chasing. The King was surprised to hear the kite talk and told the bird that it was not proper for him to give up the dove who had sought refuge under him, but that he would give the kite any other flesh in lieu of the dove. The kite replied as follows: "You must give me flesh cut from your right thigh equal in weight to that of the dove. If you do so, the dove will be saved and you will be praised by people."
     Accordingly, the King cut a piece of flesh from his right thigh and weighed it in the balance against the dove. But, the dove weighed more. The King cut more flesh from his thigh and weighed, but the dove still weighed more. Thus, by instalments the King cut his whole body and weighed the flesh against the dove, yet it weighed more. Then the King himself sat in the balance, seeing which the kite flew away. Then the dove assumed its original form and told the King that it was Agni and the kite, Indra. The Devas were greatly pleased with the firm sense of sacrifice of the King; they blessed him and told him that a son called Kapotaromà will be born to him. (Vana Parva, Chapter 197).
     4) %<Other information.>%
     (i) When Yayàti fell down on earth from heaven, øibi promised to transfer to him the merits acquired by him (øibi). (âdi Parva, Chapter 93, Verse 3).
     (ii) øibi worships Yama in his court. (Sabhà Parva, Chapter 8, Verse 10).
     (iii) øibi too was present in the company of Indra to witness the fight between Arjuna and Droõa in the battle between King Viràña and Kauravas at the Viràña city in connection with the lifting of Viràña's cow by the Kauravas. (Viràña Parva, Chapter 56, Verse 9).
     (iv) øibi loved Indra very much. (Bhãùma Parva, Chapter 9, Verse 7).
     (v) People of the Yadu dynasty presented øibi a sword. (øànti Parva, Chapter 166, Verse 89).
     (vi) He gifted away his son to the brahmins, and therefore he attained heaven. (øànti Parva, Chapter 234, Verse 19; Anu÷àsana Parva, Chapter 137, Verse 4).
     (vii) He did not eat flesh. (Anuֈsana Parva, Chapter 115, Verse 61).
     5) %<Conclusion.>% The story of two Kings connected with the episode of the dove and the kite is mentioned in the Mahàbhàrata. One of the Kings is øibi and the other U÷ãnara, father of øibi. (See under U÷ãnara).

#<SIDDHA I># A Deva Gandharva. This Gandharva was born to Prajàpati Ka÷yapa by his wife Pràdhà. (Mahàbhàrata, âdi Parva, Chapter 65, Verse 46).

#<SIDDHA II># (THE SIDDHAS). A group of Devas. The group of devas called Siddhas lived on the Himàlayas near the hermitage of Kaõva. (M.B. âdi Parva, Chapter 70, Verse 15). It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Verse 29, that this group of Gods stay in the palace of Yama serving him.

#<SIDDHâ># The Devã (goddess) consecrated in Rambhàvana, wearing a water-vessel with a snout, rosary, boon, and fire, is called Siddhà. (See under Devã).

#<SIDDHAGRAHA># An evil spirit. Those who are cursed by the group of devas called Siddhas are afflicted by this spirit and they become maniacs. (M.B. Vana Parva, Chapter 230, Verse 49).

#<SIDDHAPâTRA># A warrior of Subrahmaõya. (Mahàbhàrata øalya Parva, Chapter 45, Verse 66).

#<SIDDHâRTHA I># A King. This King was the rebirth of the asura Krodhava÷a. (Bhàrata, âdi Parva, Chapter 67, Verse 60).

@<[Page 716b]>@

#<SIDDHâRTHA II># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 64).

#<SIDDHâRTHA III># The name of Buddha in his childhood. (See under Buddha).

#<SIDDHâRTHA IV># A minister of King Da÷aratha. (Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Sarga 36).

#<SIDDHâøRAMA># A hermitage. The place at which Vàmana thrust Mahàbali down to Pàtàla. This place became a hermitage later. When Vi÷vàmitra took ørã Ràma and Lakùmaõa to the forest for the protection of his sacrifice, he showed them this hermitage. (Vàlmãki Ràmàyaõa, Bàlàkàõóa, Sarga 29, Verse 22).

#<SIDDHI I># A daughter of Dakùa. Thirteen daughters including Siddhi were married by Dharmadeva. (Viùõu Puràõa, Aü÷a 1, Chapter 7).

#<SIDDHI II># A goddess. Kuntã the mother of the Pàõóavas was the human rebirth of this goddess. (M.B. âdi Parva, Chapter 67, Verse 120). This goddess Siddhi had walked in front of the army of Subrahmaõya, in the great battle between the Devas and the asuras. To attain the object in any matter, the blessing of this goddess is essential. (M.B. øalya Parva, Chapter 46, Verse 64).

#<SIDDHI III># The son of an Agni (fire) named Vãra. Siddhi was born to this Vãràgni, by his wife Sarayå. The story stating how this agni once screened the sun by his radiance, occurs in Mahàbhàrata, øalya Parva, Chapter 218.

#<øäGHRA># A King of the Solar dynasty. In Bhàgavata, 9th Skandha, it is said that he was the son of Agnipårõa and father of Maru.

#<øäGHRAGA># One of the sons of Sampàti. (Matsya Puràõa, 6, 35).

#<øIGRU># A particular caste of people. In the Dà÷araj¤a war they fought against Sudàs and got themselves defeated. (ègveda, 7-18-19).

#<SIKATA># An ancient hermit. When the Bhàrata-battle was going on this hermit approached Droõa and requested him to stop the battle forthwith. (M.B. Droõa Parva, Chapter 190, Verse 34).

#<SIKATâKúA># A holy place. Once Yudhiùñhira visited this holy place. (M.B. Vana Parva, Chapter 125, Verse 12).

#<øIKHAöôAM># Things which were born from the blood of Vçtràsura and which Brahmins, Kùatriyas and Vai÷yas are forbidden from eating. (øànti Parva, Chapter 282, 60).

#<øIKHAöôä># (øIKHAöôINä I). Rebirth of Ambà, daughter of the king of Kà÷ã. Ambà ended her life with the vow that she would take revenge on Bhãùma and was born in the next life as the daughter of king Drupada under the name øikhaõóinã, and øikhaõóinã helped Arjuna in the war at Kurukùetra to kill Bhãsma. (For the history of Ambà ending in two lives see under Ambà. Certain pieces of information not included under that head are given below).
     (1) øikhaõóinã was present at the wedding of Abhimanyu in the city of Upaplavya. (Viràña Parva, Chapter 72, Verse 17).
     (2) øikhaõóã learned archery at the feet of Droõàcàrya. (Udyoga Parva, Chapter 192, Verse 60).
     (3) On the first day of the great war a duel was fought between øikhaõóã and A÷vatthàmà. (Bhãùma Parva, Chapter 45, Verse 46).
     (4) øãkhaõóã retreated from battle-field in fear of Droõa. (Bhãùma Parva, Chapter 69, Verse 31).
     (5) A second duel was fought by him and A÷vatthàmà. (Bhãùma Parva, Chapter 82, Verse 26).
     (6) øikhaõóã broke the arrow of øalya with his divine arrow (Bhãùma Parva, Chapter 85, Verse 29).
     (7) He tried to kill Bhãùma. (Bhãùma Parva, Chapter 108, Verse 45).
     (8) øikhaõóã attacked Bhãùma at the instance of Arjuna. (Bhãùma Parva, Chapter 110, Verse 1).
     (9) He followed that attack with many other attacks. (Bhãùma Parva, Chapters 114, 118 and 119).
     (10) Sa¤jaya praised the prowess of øikhaõóã to Dhçtaràùñra. (Droõa Parva, Chapter 10, Verse 45).
     (11) Bhåri÷ravà and øikhanóã fought with each other. (Droõa Parva, Chapter 14, Verse 43).
     (12) øikhaõóã and Karõa fought with each other. (Droõa Parva, Chapter 26, Verse 7).
     (13) øikhaõóã and Bàlhãka fought with each other. (Droõa Parva, Chapter 96, Verse 7).
     (14) In the fight that followed, øikhaõóã was defeated by Kçtavarman. (Droõa Parva, Chapter 114, Verse 82).
     (15) Kçpàcàrya defeated øikhaõóã. (Droõa Parva, Chapter 169, Verse 22).
     (16) In the battle that followed with Kçtavarman, øikhaõóã fainted. (Karõa Parva, Chapter 26, Verse 26).
     (17) Defeated by Kçpàcàrya, øikhaõóã had to run away for life. (Karõa Parva, Chapter 54).
     (18) Karõa defeated øikhaõóã. (Karõa Parva, Chapter 61, Verse 7).
     (19) Annihilating the army of Prabhadrakas øikhaõóã fought fiercely with Kçtavarman and Kçpa. (øalya Parva, Chapter 15, Verse 7).
     (20) øikhaõóã resisted the advance of A÷vatthàmà. (øalya Parva, Chapter 16, Verse 6).
     (21) In the fierce battle that was fought after the fall of Bhãùma A÷vatthàmà killed øikhaõóã. (Sauptika Parva, Chapter 8, Verse 65).
     (22) Synonyms of øikhaõóã used in Mahàbhàrata. Bhãùmahantà, øikhaõóinã, Draupadeya, Drupadàtmaja, Pà¤càlya, Yàj¤aseni etc.

#<øIKHAöôINä (II)># Wife of Antardhàna born in the dynasty of emperor Pçthu. The emperor had two sons called Antardhàna and Vàdã. To Antardhàna was born of øikhaõóinã a son called Havirdhàna, who married Dhiùaõà born in the dynasty of Agni, and the couple had six sons called Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina. (Viùõu Puràõa, Chapter 14, Part 1).

#<øIKHâVâN A># maharùi, who lived in the court of Yudhiùñhira. (Sabhà Parva, Chapter 4, Verse 14).

#<øIKHâVARTA># A Yakùa, who lives in the court of Kubera worshipping him. (Sabhà Parva, Chapter 10, Verse 17).

#<øIKHä># A nàga born in the Ka÷yapa dynasty. (Udyoga Parva, Chapter 103, Verse 12).

#<øIKHIDHVAJA># A king, who ruled over Màlava during the first Dvàparayuga in the seventh Manvantara. Cåóàlà, daughter of the king of Sauràùñra was øikhidhvaja's wife. The J¤ànavàsiùñham contains a story about how the royal couple renounced all attachments in life as the result of intense tapas.
     øikhidhvaja and Cåóàlà began practising j¤ànayoga (communion through knowledge). It was Cåóàlà, who gained Siddhis first. Though the king was pleased with the achievements of his wife he felt sorry about his failure or drawbacks. Cåóàlà had attained the Siddhi to travel even in air. Though she told her husband emphatically that he could practise j¤ànayoga living in the palace itself, he quitted the city for the forest and began performing tapas there. Then on one day, she went to the presence of the king in the forest in the guise of a brahmin boy and stood there without touching the earth with his feet. The king treated the boy with honour and respect taking him for some Deva. Then she revealed her actual form, and the king agreed to return with her to the palace and practise j¤ànayoga there. At that juncture Cåóàlà created by her soul-power celestial women like Urva÷ã and also Indra and lined them up before her husband. This was to test whether the king yielded to any of the temptations by the celestial women or by Indra and Cåóàlà returned with the king to the kingdom.

#<øIKúAKA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 76).

#<øILâ># Daughter of Dharmarùi. She was wedded by Marãci maharùi. For some reason the maharùi cursed her and she was transformed into a stone in the Gayà temple. (Vàyu Puràõa, 108).

#<øäLAVâN># A divine sage. In Mahàbhàrata, Dàkùinàtyapàñha, Udyoga Parva, Chapter 83, there is a reference to a conversation between this Maharùi and ørã Kçùõa.

#<øäLAVATä># A heroine reputed for her chastity and fidelity to her husband. Her husband, Ugra÷ravas was cruel and vicious. Yet øãlavatã used to adore him. Once Ugra÷ravas fell a victim to the disease of leprosy. From that time, øãlavatã used to go about begging in the houses of Bràhmaõas to feed and support her husband. After some time by her constant nursing, his condition was slightly improved. After that she continued her begging from door to door, carrying him on her shoulders. Once they happened to arrive in front of a huge mansion. Water was flowing in front of the gate and so øãlavatã returned from there with her husband without stepping into the water. When they reached home, Ugra÷ravas asked his wife why she returned without entering the mansion. She explained that it was the house of a prostitute and to touch the water coming out of that house was sin. On hearing it, Ugra÷ravas felt an irresistible desire to visit that brothel. He expressed his desire to her. Quite obediently øãlavatã took up her husband on her shoulders and went to the prostitute's house. (For more details see under Aõã màõóavya, Anasåyà and Atri).

#<øILâYæPA># A Vedàntist son of Vi÷vàmitra. (Anu÷àsana Parva, Chapter 4, Verse 54).

#<øILä># A nàga born in the Takùaka dynasty. It was burnt to death at the serpent yaj¤a conducted by Janamejaya. (âdi Parva, Chapter 57, Verse 9).

#<SäMANTINä># The wife of King Citrtàïgada. The story of this Sãmantinã is given in Somapradoùavrata màhàtmya. in Skanda Puràõa.

#<SIýHACANDRA># A king who had helped Yudhiùñhira. (M.B. Droõa Parva, Chapter 158, Verse 40).

#<SIýHAKETU># A warrior who took the side of the Pàõóavas and fought against the Kauravas. (Mahàbhàrata, Karõa Parva, Chapter 56, Verse 49,) This Siühaketu was killed in the battle of Bhàrata by Karõa.

#<SIýHALA># Modern Ceylon. In ancient days this place was called Siühala and the inhabitants were called Siühalas. The following statements about Siühala occur in the Mahàbhàrata.
     (1) The low caste people of the Siühalas originated from the sides of Nandinã, the cow of the Devas. (M.B. âdi Parva, Chapter 174, Verse 37).
     (2) The king of Siühala had taken part in the sacrifice Ràjasåya of Yudhiùñhira. (Mahàbhàrata, Sabhà Parva, Chapter 34, Verse 12).
     (3) The Kùatriyas of Siühala gave Yudhiùñhira, Chrysoprases, pearls and such other wealth of the sea as present. The people of Siühala wore clothes studded with jewels. They were of dark complexion with eyes the ends of which were red. (M.B. Sabhà Parva, Chapter 58, Verse 35).
     (4) The Siühalas took the side of the Kauravas in the battle of Bhàrata. In the Garuóa vyåha formed by Droõa, the Siühalas were stationed in the position of the neck. (M.B. Droõa Parva, Chapter 20, Verse 6).

#<SIýHAPURA># A city in Bhàrata, famous in the Puràõas. This city was situated in the mountainous region of North India. During the period of Mahàbhàrata, Citràyudha was the king who ruled over this city. (Mahàbhàrata, Sabhà Parva, Chapter 27, Verse 20). Arjuna during his regional conquest of the North, defeated this king.

#<SIýHASENA I># The commander of the army of Kàrtavãryàrjuna. (Brahmàõóa Puràõa, Chapter 46). This øiühasena captured and imprisoned Ràvaõa.

#<SIýHASENA II># A warrior of Pà¤càla. In the battle of Bhàrata he took the side of the Pàõóavas and was killed in the battle by Droõa. Droõa Parva, Chapter 16, Verse 32).

#<SIýHASENA III># Another warrior of Pà¤càla. Karõa killed him in the battle of Bhàrata. (Karõa Parva, Chapter 56, Verse 44).

#<SIýHAVAKRA># An asura. (Skanda Puràõa, Asura Kàõóa,) This asura fought Subrahmaõya.

#<SIýHIKâ># A giantess. (Viùõu Puràõa, Aü÷a 1, Chapter 15, and Agni Puràõa Chapter 19). Two sons named Hiraõyaka÷ipu and Hiraõyàkùa and a daughter named Siühikà were born to Prajàpati Ka÷yapa by his wife Diti. Siühikà was married by Vipracitti. Two sons named Ràhu and Ketu were born to them. Because they were the sons of Siühikà, they came to be known by the name Saiühikeyas.
     (But it is stated in Mahàbhàrata, âdi Parva, Chapter 65, that Siühikà was the daughter of Prajàpati Dakùa and the wife of Ka÷yapa.)
     A story occurs in Ràmàyaõa, that this Siühikà caught hold of Hanåmàn by his shadow and swallowed him, while he was jumping to Laïkà, and that Hanåmàn escaped from her. (See under Ràma, para 27).

#<øIýøUMâ># Daughter of a Gàndhàra King. She is also known as Suke÷ã. She was married by ørã Kçùõa (M.B. Southern text, Chapter 38).

#<SINDHU I># A river in India, very famous in the Puràõas.
     1) %<General information.>% It is assumed in the Puràõas that this river is a branch of the heavenly Gaïgà. By the efforts of Bhagãratha, the heavenly Gaïgà fell on the earth in the Lake Bindu. After that it had six channels. Three channels flowed to the east and three to the west. The rivers which flowed to the East were Hlàdinã, Pàvanã and Nalinã. The three rivers Sucakùus, Sãtà and Sindhu flowed to the west. This seventh branch followed Bhagãratha and flowed to Pàtàla to perform obsequies to the sons of Sagara.
     2) %<Other details.>%
     (i) Saüvaraõa, a King, who was defeated by his enemies, hid himself for a while in the natural arbours on the basin of Sindhu. (M.B. âdi Parva, Chapter 94, Verse 40).
     (ii) Sindhu remains in the palace of Varuõa and glorifies him. (M.B. Sabhà Parva, Chapter 9, Verse 19).
     (iii) Once Màrkaõóeya happened to see the river Sindhu in the stomach of child Mukunda. (M.B. Vana Parva, Chapter 188, Verse 103).
     (iv) Sindhu is considered to be the origin of Agni (Fire.) (M.B. Vana Parva, Chapter 242, Verse 22).
     (v) Sindhu is one of the seven channels of Gaïgà. (M.B. Bhãùma Parva, Chapter 6, Verse 48).
     (vi) By bathing in the river Sindhu, one could attain heaven. (M.B. Anuֈsana Parva, Chapter 25 Verse 8).
     (vii) Once Pàrvatã held a talk on the duties of women. All the rivers met to hear the talk. Sindhu was prominent among the rivers who were present. (M.B. Anusàsana Parva, Chapter 146, Verse 18).
     (viii) This is one of the rivers which ought to be remembered every morning and evening. (M.B. Anuֈsana Parva, Chapter 165, Verse 19).
     (ix) Mention about river Sindhu occurs throughout the ègveda. Prominent rivers mentioned in ègveda are Kubhà, Sindhu, Suvàstu, Vitastà, Asiknã, Paruùõã, Vipà÷à, øatadrå, Sarasvatã etc.

#<SINDHU II># A country very famous in the Puràõas. Jayadratha the King of Sindhu was present at the Svayaüvara marriage of Draupadã (Mahàbhàrata, âdi Parva, Chapter 185, Verse 21).

#<SINDHUDVäPA># A King of the Solar dynasty. (Mahàbhàrata, Anu÷àsana Parva, Chapter 4, Verse 4). This King was the son of Jahnu and the father of Balàkà÷va. This King did penance in the holy place called Pçthådakatãrtha and attained Brahminhood. (M.B. øalya Parva, Chapter 39, Verse 37).
     It is mentioned in Bhàgavata, Skandha 9, that Sindhudvãpa was the son of ørutanàbha who was the son of Bhagãratha.

#<SINDHUPRABHAVA># A holy place. The river Sindhu starts from this place. This is a place frequented by the Siddhas and the Gandharvas. He who bathes here for five days with fast can obtain heaps of Gold. (M.B. Vana Parva, Chapter 86, Verse 84).

#<SINDHUPULINDA># A kingdom of India very famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 40).

#<SINDHUSAUVäRA># A place in the North-west part of India, famous in the Puràõas. (Mahàbhàrata, Vana Parva, Chapter 86, Verse 84). The people of Sindhusauvãra do not know dharma (duty).

#<SINDHUTAMA># A holy place. (Mahàbhàrata, Vana Parva, Chapter 82, Verse 79). This is one of the famous holy places in the world and that by bathing in this tãrtha one can obtain heaps of gold.

#<øINI># A King of the Yàdava dynasty. He secured Devakã to be wedded to Vasudeya after defeating, singlehanded in battle, all the kings. A fierce battle was fought between this øini of Devamãóha family and Somadatta. (Droõa Parva, Chapter 114).

#<SINäVâK># A hermit. This hermit had shone in the council of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Verse 14).

@<[Page 719a]>@

#<SINäVâLä I>#
     1) %<Birth.>% A daughter of Aïgiras. The wife of Aïgiras was Smçti. She gave birth to four daughters named Kuhå, Ràkà, Anumati and Sinãvàlã. (Viùõu Puràõa, Aü÷a 1, Chapter 10).
     (It is mentioned in Bhàgavata, Skandha 6, that Sinãvàlã was the third daughter of Aïgiras by his wife øraddhà.
     2) %<Other details.>%
     (i) Dç÷yàdç÷yà is another name of Sinãvàlã. Her body is small. So sometimes she can be seen and sometimes she cannot be seen. It is in this meaning that she gets the name Dç÷yàdç÷yà (seen and unseen). øiva bears her in his forehead. So she has another name Rudrasutà. (M.B. Vana Parva, Chapter 218, Verse 5).
     (ii) øiva used Sinãvàlã as the yoke of the horses of his chariot in the battle with Tripuras. (M.B. Karõa Parva, Chapter 34, Verse 32).
     (iii) At the time of his birth Sinãvàlã had come to see the child Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 13).
     (iv) It is mentioned in Atharva Veda that Sinãvàlã is a wife of Mahàviùõu.

#<SINäVâLä II># A daughter born to Bçhaspati by his wife Subhà. It is stated in Vàyu Puràõa, Chapter 90, that though Sinãvàlã was given in Marriage to Prajàpati Kardama, she abandoned him and lived with Soma (Moon).

#<øIPHâ># A river extolled in ègveda. It is stated in Såkta 104, Anuvàka 15, Maõóala 1 of the ègveda that the asura named Kuyava should be thrown into the depths of øiphà as he stole money.

#<SäRADHVAJA># Janaka the father of Sãtà. (For further details see under Janaka).

#<øIRäúAKA># A nàga born in Ka÷yapa dynasty. (Udyoga Parva, Chapter 103, Verse 14).

#<øIRäúä># A Vedàntist son of Vi÷vàmitra. (Anu÷àsana Parva, Chapter 4, Verse 59).

#<øäRKâLI># A sacred place in South India. Brahmapura is another name for this place which is near Kumbhakonam in Tanjore District. The place was sanctified by the birth of Tiruj¤ànasambandhar. (For further details see under Tiruj¤ànasambandhar).

#<øIøIRA># Son of Soma the Vasu, of his wife Manoharà. To the couple were born four sons called Varcas, Pràõa, Ramaõa and øi÷ira. (âdi Parva, Chapter 66, Verse 22).

#<øIøIRAPARVATA># A mountain near Mount Meru. (See under Mahàmeru).

#<øIúòA># Dhruva's son by Dhanyà. øiùña married Succhàyà, daughter of Agni. Four sons, Kçpa, Ripu¤jaya, Vçtta and Vçka were born to them. (Matsya Puràõa, 4, 38).

#<øIúòI># A son of Dhruva. Dhruva had two sons, øiùñi and Bhavya, by his wife øambhu. øiùñi's wife, Succhàyà gave birth to five sons, namely, Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. The eldest of them Ripu was the father of the Manu, Càkùuùa. (Viùõu Puràõa, Aü÷a 1, Chapter 13).

#<øIøU># A son born to the Saptamàtçs due to the blessing of Subrahmaõya. The eyes of the child were blood-red. It was called Vãràùñaka as well. (Vana Parva, Chapter 228, Verse 11).

@<[Page 719b]>@

#<øIøUMâRA I># A èùi. This èùi used to live in water in the form of a crocodile. There is a story about him in the Pa¤caviü÷a Bràhmaõa.
     Once all the èùis joined together in praising Indra. øi÷umàra alone remained silent without taking part in it. Seeing this, Devendra ordered øi÷umàra to praise him. The sage answered proudly that he had no time for it and that he would praise Indra for as much time as was needed to throw the water upwards.
     Accordingly he started praising Indra. The sage to whom Indra's praise was at first disagreeable, subsequently felt that he could not do it too much. By his austerity he acquired "Sàmavidyà". He even composed a "Sàma" (a hymn) in praise of Indra. In later times it became famous as "øàrkarasàma".

#<øIøUMâRA II># A constellation so called because it is in the form of a øi÷umàra (Crocodile). It is said to be the starry form of Viùõu. At the tail-end of it is Dhruva, which automatically rotates and also makes planets like the Sun and the moon to rotate. Stars follow the self-rotating Dhruva and rotate like a wheel. The Sun and the moon along with stars and planets are bound by the cord of atmosphere to Dhruva.
     The basis and support of this constellation of øi÷umàra is Mahàviùõu, who is the support of all light and effulgence. Dhruva, son of Uttànapàda came to be installed at the tail-end of øi÷umàra as he had worshipped Viùõu. øi÷umàra is dependent upon Viùõu, the Lord of all, and Dhruva is dependent upon øi÷umàra. Sårya is dependent on Dhruva. (Viùõu Puràõa, Part 2, Chapter 9).

#<øIøUMâRAMUKHä># A woman follower of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 22).

#<øIøUNâGA># The first King of the øi÷unàga dynasty. He founded the dynasty after defeating Nandivardhana of Pradyota family, King of Magadha. Though he first belonged to Kà÷ã region, later on he settled down in Magadha. Kàkavarõa was øi÷unàga's son.
     The following ten Kings of øi÷unàga dynasty ruled the country for 360 years. (1) Kàkavarõa (2) Kùemadharmà (3) Kùemajit (4) Vindhyasena (5) Bhåmimitra (6) Ajàta÷atru (7) Vaü÷aka (8) Udàsã (9) Nandivardhana (10) Mahànandi. (Matsya Puràõa, 272, 6-17; Vàyu Puràõa 99. 314-315).

#<øIøUPâLA># King of Cedi.
     1) %<Previous birth.>% Jaya and Vijaya, gate-keepers at Vaikuõñha were born thrice in asura womb as a result of the curse by munis like Sanaka. They were first born as Hiraõyàkùa and Hiraõyaka÷ipu, next as Ràvaõa and Kumbhakarõa and the third time as øi÷upàla and Dantavaktra. (See under Jayavijayas).
     2) %<Birth.>% øi÷upàla was the son of King Damaghoùa of Cedi by his wife, øruta÷ravas (Bhàgavata, 9th Skandha). He was born with three eyes and four hands, and at the time of birth he brayed like an ass, so the parents decided to abandon the ugly and awkward child. Immediately a Jin (ghost) appeared and told the father that the child would grow up to become very strong and powerful, and that only one person would be able to kill him and that person had already been born on earth. Further questioned by øi÷upàla's mother, the Jin said that as soon as the son saw the person born to kill him, he would lose his third eye, and that if he was seated on the lap of the person, two out of his four hands would be lost. After having said this the Jin disappeared.
     News about this peculiar child spread far and wide and many kings visited him. Damaghoùa placed the child on the lap of each of them. But, no physical change occurred to him. Then one day ørã Kçùõa and Balabhadra came to see the child, whose mother øruta÷ravas (she was also the sister of Kçùõa's father) placed him on Kçùõa's lap. immediately two hands and the third eye of the child vanished, and with tears in her eyes the mother prayed Kçùõa never to kill øi÷upàla, and Kçùõa promised that he would forgive the crimes of øi÷upàla a hundred times. (Sabhà Parva, Chapter 43).
     3) %<Other information.>%
     (i) øi÷upàla was present at the wedding of Draupadã. In his attempt to draw the bow he fell down on his knees. (âdi Parva, Chapter 185, Verse 23).
     (ii) He was present at the wedding of the daughter of the King of Kaliïga also. (øànti Parva, Chapter 4, Verse 6).
     (iii) He was the Commander-in-Chief of the armies of Jaràsandha. (Sabhà Parva, Chapter 14, Verse 10).
     (iv) When Bhãma conquered all the kingdoms øi÷upàla honoured him. (Sabhà Parva, Chapter 29, Verse 11).
     (v) He too was present at the Ràjasåya of Yudhiùñhira. (Sabhà Parva, Chapter 234, Verse 14).
     (vi) At the Ràjasåya, Kçùõa heaped insulting words on Si÷upàla. (Sabhà Parva, Chapter 37).
     (vii) øi÷upàla objected to the selection of Kçùõa as president of the Ràjasåya and controversy followed it. (Sabhà Parva, Chapter 39, Verse 11).
     (viii) øi÷upàla insulted Bhãùma at the Ràjasåya. (Sabhà Parva, Chapter 41).
     (ix) Once in the absence of Kçùõa øi÷upàla attacked Dvàrakà. (Sabhà Parva, Chapter 45 Verse 7).
     (x) He stole the sacrificial horse of Vasudeva. (Sabhà Parva, Chapter 45, Verse 9).
     (xi) He abducted the wife of Babhru. (Sabhà Parva, Chapter 45, Verse 10).
     (xii) He abducted the daughter of his uncle, the King of Vi÷àlà. (Sabhà Parva, Chapter 45, Verse 11).
     (xiii) Following the above he was killed in battle by Kçùõa. (Chapter 45, Verse 25, Sabhà Parva).
     (xiv) After death his effulgence got absorbed in Kçùõa. (Sabhà Parva, Chapter 45, Verse 26).
     (xv) Kçùõa once told Arjuna that he killed øi÷upàla for his (Arjuna's) good. (Droõa Parva, Chapter 181, Verse 21).

#<øIøUPâLAVADHAPARVA># A Sub-Parva of Sabhà Parva, Chapter 40-45.

#<øIøUROMâ># A nàga (serpent) born in the family of Takùaka. This Nàga was burnt to death in Janamejaya's Sarpasatra. (Mahàbhàrata, âdi Parva, Chapter 57, Verse 10).

#<SITA># A warrior of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 45, Verse 69).

#<SäTâ># Wife of ørã Ràma.
     1) %<Who is Sãtà?>% Sãtà is the incarnation of Mahàlakùmã. Lakùmã took the birth of a woman because of the curse of Sarasvatã. Vedavatã, Sãtà, Pà¤càlã, all these women of chastity were the incarnations of Lakùmã The stories of Lakùmã passing from birth to birth such as Vedavatã, Tulasã, Sãtà, Pà¤càlã and so on until at last she reached the world of Viùõu, occurring in various Puràõas are collected and given here.
     Lakùmã, Sarasvatã and Gaïgà were the wives of Mahàviùõu. One day Viùõu was sitting with his three wives and entertaining them with conversation when Devã Gaïgà looked at Viùõu amorously. Instantly a quarrel arose among the three of them. When the row became uncontrollable, Sarasvatã cursed Lakùmã to take birth in the earth as a plant. Gaõgà cursed Sarasvatã and made her a river. Sarasvatã cursed Gaïgà and made her a river. At the end of all these rows and curses Viùõu stood up and said to Lakùmã. "Lakùmã! you will take birth as the daughter of Dharmadhvaja on the earth with the name Tulasã. In order that the curse of Sarasvatã may come true, a plant called Tulasã (holy basil) will grow up on the earth from a portion of you. While you are living as the daughter of Dharmadhvaja, an asura named øaïkhacåóa born from my portion will marry you."
     The curse was realized. Sarasvatã and Gaïgà became rivers. Lakùmã was about to be born as the daughter of Dharmadhvaja. Who was Dharmadhvaja? He was a man of righteous deeds and good qualities, born of the family of Dakùasàvarõi who was born from a portion of Mahàviùõu. Brahmasàvarõã was born from Dakùasàvarni. Dharmasàvarõi begot Rudrasàvarõi, Indrasàvarõi begot Vçùadhvaja. Rathadhvaja was the son of Vçùadhvaja. Two sons named Dharmadhvaja and Ku÷adhvaja were born to Rathadhvaja. Dharmadhvaja and Ku÷adhvaja were performing penance before Devã Lakùmã to regain the wealth and prosperity lost by the curse of the Sun.
     How did Dharmadhvaja and Ku÷adhvaja lose their prosperity? Their grandfather Vçùadhvaja was a devotee of øiva. He performed penance before øiva for a long time. øiva became pleased with Vçùadhvaja and lived in his hermitage for the period of three Devayugas. This king Vçùadhvaja made a proclamation that none other than øiva should be worshipped. As all the other gods were despised, the Sun got angry and cursed Vçùadhvaja. "Let the prosperity of yours and your posterity be destroyed." øiva did not like the action taken by the Sun against his favourite. øiva took his trident and went against the Sun, who took refuge near his father Prajàpati Ka÷yapa. Ka÷yapa complained to Brahmà. Brahmà ran to Vaikuõñha. øiva also came there with his trident. Viùõu looked at them and said "You gods, hear this. What is the need of all this hurry? Within the short time you have taken to run up to this place so many years have elapsed in the world. It is a long time since Vçùadhavaja died. His son Rathadhvaja also is dead. Rathadhvaja has two sons named Dharmadhvaja and Ku÷adhvaja. They both have become Kings. But because of the curse of the Sun, they are devoid of any radiance. They are now worshipping Mahàlakùmã for radiance." Hearing this talk of Mahàviùõu all of them returned to their places.
     It has been mentioned that Dharmadhvaja and Ku÷adhvaja had been engaged in penance before Mahàlakùmã. Devã Mahàlakùmã appeared before them and granted their wish. Devã promised them that she would take birth as the daughter of each of them, and she would recover for them all the wealth and prosperity they had lost. Accordingly Mahàlakùmã took birth by her portion as the daughter of Màdhavã, the wife of Dharmadhvaja under the name Tulasã. (For the rest of the story of Tulasã see under Tulasã, Para 4).
     Màlàvatã was the wife of Ku÷adhvaja. As Lakùmã had promised to take birth as their daughter, both of them waited for the birth of the child uttering the Vedas. At this time a child was born from the mouth of Ku÷adhvaja. This child was the incarnation of Lakùmã. With the birth of the child Ku÷adhvaja regained all the wealth and prosperity he had lost. The child was named Vedavatã (Devavatã). She grew up and became a young woman. Her desire was to get Mahàviùõu as her husband. Once an asura named øambhu came to the hermitage of Ku÷adhvaja. When he saw Vedavatã he fell in love with her. He asked Ku÷adhvaja for the hand of his daughter, but Ku÷adhvaja did not give his consent.
     øambhu got angry. He came back in the night and killed Ku÷adhvaja with his sword. Hearing the sound Vedavatã woke up and saw the dead body of her father lying in a pool of blood. She looked at øambhu angrily. In that fiery look øambhu was burnt to ashes.
     Vedavatã began to perform very severe penance to get Viùõu as her husband. It was at this time that Ràvaõa had begun his campaign of conquest. He defeated all kings and was proceeding victoriously through the vicinity of the Himàlayas, when he saw the beautiful damsel Vedavatã sitting alone and performing penance. Seeing so beautiful a girl engaged in penance, he told her that he was the famous Ràvaõa with ten heads and requested her to throw away the garment of bark of the tree and the matted hair and to accept him as her husband. She rejected his request. The angry Ràvaõa caught hold of her hand. She resisted using her teeth and finger-nails. She cried out that she wanted no more to retain the body made impure by the touch of a wicked person. She made a fire and jumped into it. Thus in the sight of Ràvaõa, she burnt herself to death. Before death she vowed that in the next birth Mahàviùõu would become her husband and would kill Ràvaõa.
     Ràvaõa who himself was burning in the fire of amour, was extremely sorry at the death of the beautiful girl. He took the ashes of hers to Laïkà and put them in a golden box and kept the box in a solitary place. He used to visit the place daily. Since the arrival of the ashes, bad omens began to occur in Laïkà. One day Nàrada came to Laïkà. Ràvaõa asked Nàrada for the reason of constant occurrences of bad omens in Laïkà. Nàrada replied that the cause of bad omens was the golden box he was keeping and that if it was kept in Laïkà any longer, it would cause destruction and that if it was destroyed, great disaster would follow. Nàrada advised Ràvaõa to remove the box without opening it to somewhere else outside Laïkà. Accordingly Ràvaõa caused the golden box to be dropped in the sea. By and by it came with the waves to the shore of Bhàrata (India). Robbers took it and went to the north and hid it in a forest. They were not able to take it away again. Thus the box came to be deposited on the basin of a river in Mithilà.
     It was this river-basin that King Janaka selected as the place for sacrifice. Being kept in this holy place, the ashes of the body of Devavatã in the box mingled with her spirit and was taking shape into a child. When the place was ploughed for preparing the spot of sacrifice, for Janaka, this golden box was discovered. The child which was inside the box, was taken home and brought up by the king who named her Sãtà. It was the portion of this Sãtà herself that took birth next as Pà¤càlã. (Devã Bhàgavata, Kamba Ràmàyaõa)
     %<Other versions.>%
     (i) The King Padmàkùa performed penance before Mahàviùõu with a view to get Mahàlakùmã as daughter. Mahàviùõu gave the King a great Phallus to realize his wish. From that a beautiful girl was born. The King named her Padmà. When she attained marriageable age, the King made preparations for her Svayaüvara (the bride herself choosing a husband). On the day fixed for the marriage Ràkùasas came and destroyed all the preparations and killed King Padmàkùa. Because of her sorrow at this disaster Padmà jumped into the fire. The giants searched for Padmà every where, but they could not find her. They returned in disappointment.
     One day, during this period, Ràvaõa was travelling in his Aerial chariot. When he reached this place, he saw Padmà who had come out of the fire. Ràvaõa was fascinated by the beauty of Padmà. So he turned towards her. Seeing this, Padmà again jumped into the pile of fire for safety. Without any delay Ràvaõa made a search in the pile of fire. At last he got the body of Padmà (Sãtà) in the form of five jewels. The disappointed Ràvaõa placed the five jewels in a box and took it to Laïkà and gave it to his wife Mandodarã. One day Mandodarã opened that box and saw Padmà sitting in the form of a beautiful virgin. Thinking that it was not propitious to keep her who was the cause of destruction to Padmàkùa, his family and kingdom, Mandodarã exerted pressure on Ràvaõa to cast the box out of Laïkà. Ràvaõa with his men took the box from Laïkà and buried it in Mithilà. Before the box was closed Padmà cursed Ràvaõa. "I will come to Laïkà again to kill you and your clan."
     One day when a brahmin of Mithilà was ploughing his field he got this box. Thinking that it belonged to the King, the brahmin took the box to King Janaka. The King took the child in the box and brought it up. He named the child Sãtà. (ânanda Ràmàyaõa, 7-6).
     (ii) In Adbhuta Ràmàyaõa we see another story which is somewhat different from that we see in ânanda Ràmàyaõa. It is given below:--
     Ràvaõa who had become the harasser of the entire world began to harass the hermits and sages also. He used to shoot arrows at the hermits who were sitting in meditation in the forests, and taking their blood in the arrow-head, he stored it in a big pot. In the same forest a hermit named Gçtsamada was engaged in penance to get a daughter who would be equal to Lakùmã in everyway. He took milk with the head of Darbha grass and stored it daily in a pot. One day Ràvaõa came to his hermitage and took the pot of milk stealthily. He poured the milk into the pot in which he had stored the blood and stirring it well gave it to his wife Mandodarã. Seeing the character of her husband becoming worse and worse every day, Mandodarã became miserable. One day she decided to commit suicide and drank the contents of the pot given by Ràvaõa. The thing which was taken for suicide, made her pregnant. Mandodarã buried that foetus in Kurukùetra. After a while a girl was born from it. That child was Sãtà, the daughter of King Janaka.
     (iii) There is a story in Devã Bhàgavata stating how Sãtà was born as the daughter of Ràvaõa. It is as follows:
     Ràvaõa wished to marry Mandodarã, the daughter of Maya. Then Maya said to Ràvaõa thus:--"According to the horoscope of Mandodarã, the first child born to her will be the destroyer of its clan. So it would be better to kill that child." Not acting upon the advice of Maya, Ràvaõa put the first child in a box and buried it in the city of King Janaka. This child was Sãtà, the wife of ørã Ràma.
     2) %<Marriage.>% Sãtà grew up in the palace of King Janaka. Ku÷adhvaja the younger brother of Janaka had three daughters. They were named Màõóavã, ærmilà and ørutakãrti. Sãtà grew up along with these three sisters. The four of them grew up as sisters and friends. Sãtà grew up to be a young woman. Several young men wished to marry her. Janaka refused everyone of them. One day the princesses were playing with their maids in the garden of the harem. Sãtà sat on the dais in the centre of the garden to make a flower garland. All their attempts to gather the jasmine flowers from the twigs of a large mango tree in the garden ended in failure. øãtà instantly ran to the weapon house and taking a bow and arrow, shot down the flowers. The flowers fell down on the cloth placed on the ground without being damaged. Janaka saw the shooting of Sãtà, from the palace. He was amazed at the expertness of Sãtà. The bow which Sãtà took was øaivacàpa (the bow of øiva). øiva had used this bow, in days of old, to destroy the sacrifice of Dakùa. øiva, who was pacified by the destruction of the sacrifice of Dakùa and the victory over his enemies, gave this bow to his devotee, the King of Videha. That King kept the bow in his weapon-house and used to worship it. øãtà had taken that bow and shot with it.
     The King who had been thinking about the marriage of Sãtà thought that what he saw was a good omen. So the King made a proclamation that only he who could take the bow of øiva, draw it, and shoot with it would become eligible to marry Sãtà. Hearing this many adventurers came to the palace and tried to handle the øaivacàpa and retreated admitting defeat. It was at this time that Vi÷vàmitra brought Ràma and Lakùmaõa to the forest for the protection of sacrifice. Hearing about the Svayaüvara of Sãtà, Vi÷vàmitra took the princes to the palace of Janaka. The King was greatly pleased when he learned that the princes were the sons of Da÷aratha, of the solar Dynasty. Next morning, at the instruction of his elders and priests and teachers, ørã Ràma stood on the dais in the middle of the hall, where the øaivacàpa was placed, ready to handle it. He lifted up the bow with his left hand, drew it easily and fastened the string tightly and the bow was broken. When the Kings who were present, heard the roaring sound of the breaking of the bow, they shivered with fear as serpents at the sound of thunder. Sãtà jumped with joy like a peacock. A letter was sent to Da÷aratha then and there. Friends and relatives arrived. Under the guidance of the presiding priest øatànanda, the marriage ceremony was conducted. Ràma married Sãtà, Bharata married Màõóavã, Lakùmaõa married ærmilà, and øatrughna married ørutakãrti. The brides and bridegrooms went to Ayodhyà with their parents and relatives. (Kamba Ràmàyaõa, Bàlakàõóa).
     3) %<Anasåyà's gift of clothes and ornaments.>% Da÷aratha who had become old, wished to hand over the realm to ørã Ràma. Since Kaikeyã stood as a hindrance, the kingdom fell into the hands of Bharata. Moreover Sãtà had to live in the forest with ørã Ràma and Lakùmaõa for fourteen years. In the early period of their forest-life they visited the hermitage of Atri. Seeing the devotion of Sãtà towards her husband, Anasåyà the wife of hermit Atri, blessed her and gave her a fine garland, clothes and ornaments and cosmetics. Anasåyà blessed Sãtà again and said that she would shine as Lakùmã if she besmeared her body with the divine cosmetics. (Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Sargas 118-120).
     4) %<Test by Pàrvatã and Parame÷vara.>% In the last year of forest-life Pàrvatã and Parame÷vara tested the firmness of the love of Sãtà and Ràma. (See under Ràma, Para 14).
     5) %<Phantom Sãtà.>% A few days before the abduction of Sãtà by Ràvaõa, Fire god took the guise of a Brahmin and approached ørã Ràma and said: "O, ørã Ràma! The Devas have sent me to tell you certain things which will take place shortly. Your incarnation has the aim of killing Ràvaõa. Sãtà is meant to be a cause for the same. The death of Ràvaõa is imminent. He will come and carry Sãtà away. So entrust Sãtà with me. I will keep her carefully. Make a phantom (Màyà) Sãtà and keep her here, instead of the real Sãtàdevã. After the killing of Ràvaõa, when Sãtà enters fire as a proof of her purity, I will return Devã Sãtà."
     ørã Ràma agreed to it. Fire god by his power of contemplation, created a phantom Sãtà, exactly like the real Sãtà in shape and figure and nature and placing her beside Ràma, he disappeared with the real Sãtà. Even Lakùmaõa was not aware of this fact. The real Sãtà Devã was under the care of Fire god till the moment of the test of chastity of Sãtà by fire, after the killing of Ràvaõa. During the time of entering the fire the illusory Sãtà vanished in the fire and the real Sãtà came out. (Devã Bhàgavata, Skandha 9).
     6) %<Sãtà killed Sahasramukha.>% See under Sahasramukha Ràvaõa.
     7) %<Abandonment of Sãtà.>% See under Ràma, Para 31.
     8) %<Sãtà in the hermitage of Vàlmãki.>% Abandoned Sãtà, who was pregnant, wandered about in the forest and at last reached the hermitage of Vàlmãki, who gave her protection and shelter. The story of an occurrence at this time is given in Kathàsaritsàgara, Alaïkàravatãlambaka, Taraïga 1.
     The other hermits did not like Vàlmãki's action of giving shelter to Sãtà. They said "Sãtà is impure. Otherwise her husband would not have abandoned her. By her association we also would become sinners. As the hermit Vàlmãki is kind, he will not cast her away especially when she is pregnant. So the best thing for all of us, is to go to another hermitage." This murmuring of the hermits reached the ears of Vàlmãki. He said "She is pure and chaste. I know it with my inward eyes." But they did not believe it. Then Sãta said "Lord! you can test my chastity in whatever way you like, and if I am found to be impure you may cut off my head."
     The hermits tested Sãtà in the òiññibhasaras (a divine lake near the hermitage of Vàlmãki) and were convinced that she was chaste and pure. (See under òiññibhasaras to know the greatness of this divine lake).
     9) %<Cursed Sãtà.>% Sãtà was spending miserable days in the hermitage of Vàlmãki. Her matrimonial life was a hell. Is there any special reason for misery? Yes. It is the curse of a bird. Once øeùa told this story, of the cursing of Sãtà by a bird, to the hermit Vàtsyàyana. That story is given below:
     The event took place when Sãtà was a young girl in the palace of Janaka. One day while Sãtà was playing in the garden she saw two parrots, cock and hen, which talked well. The spouses were delightfully engaged in love-making. As soon as the couple saw Sãtà they flew up to a tree and sang thus: "A handsome king will take birth on the earth. His name will be ørã Ràma. His wife's name will be Sãtà. Their wedded life will be happy.
     Hearing the song, Sãtà thought that they were some divine persons, and asked her maids to catch them and give them food. The maids caught the parrots and brought them before Sãtà. She asked the birds. "Don't fear. Who are you? Where do you come from? Who is that Ràma? Who is Sãtà? How did you come to know of them? Tell me all. I will not hurt you!
     The birds replied. "In the forest there is a hermit named Vàlmãki. We live in his beautiful hermitage. That hermit has composed the story Ràmàyaõa, which is yet to happen, and has taught it to his disciples. We have heard those songs. Having heard them over and over we also have learned them by heart. We will tell you who Ràma is and who Jànakã is and what would happen to her who lives happily with him. Hear it! Saying thus the parrots passed on to the story of Ràma. Due to the sacrifice of the hermit èùya÷çïga, Mahàviùõu incarnated as four persons, of whom Ràma the eldest, with his younger brother and Vi÷vàmitra, would come to Mithilà. He would draw the bow and marry Sãtà...
     Sãtà was extremely pleased with the sweet song of the birds and asked them so many questions repeatedly with curiosity. Seeing the excitement of the questioner the parrots understood that she was Sãtà herself. They asked her. "Beautiful girl! who are you? Why are you so much interested in knowing about Ràma? What is your name?" Sãtà disclosed everything about her to the birds, and said "I am the same Sãtà, the daughter of Janaka you have sung about. I will let you go only on the day when that handsome prince Ràma comes and marries me. Your conversation has made me so curious. You can live comfortably in my house, eating sweetmeats." The birds were in great fear when they heard this. They looked at each other and replied to Sãtà. "Good child! we birds fly about in the sky and perch on trees and bush. Houses are not comfortable to us. Moreover I am pregnant. After my delivery in our own place I will come here. You need not have any doubt." The female parrot said thus. But Sãtà did not let them go. Then the male parrot prayed humbly with anxiety. "Sãtà, allow her to go. Why do you detain my beautiful wife? Allow us to have our own way in the forest. My wife is pregnant. After the confinement both of us will come back." Sãtà said "Let her live with me. You may go as you please."
     The parrots were in great sorrow. If they had not made any noise on that tree this detention would not have occurred. These pitiable supplications had no effect on Sãtà. The male bird cried to Sãtà to let him take his mate along with him, and beat his head on the ground. Sãtà was adamant. The female bird, filled with misery and anger cursed Sãtà thus. "You have separated me from my husband. I am pregnant. May you too be separated from your husband when you become pregnant". When she had finished saying, she fell on the ground and wriggled and died. An acrial chariot came down to the earth from heaven for the soul of that bird which had died exalting and glorifying ørã Ràma. The soul of the bird got into the chariot and went up to heaven. The male bird, being unable to bear the death of his beloved wife, dipped himself in the Gaïgà. Before his death he cried out in anger. "I must be born in the city of Ràma. By my words, this Sãtà should be separated from her husband and fall into misery." He died in the Ganges in Krodha (anger) and fear. So he took rebirth with the name Krodhana as a washerman by caste and profession. It was this washerman who spoke words of calumny about Sãtà. Due to the calumny of this washerman, ørã Ràma abandoned Sãtà and she had to take shelter in the hermitage of Vàlmãki. (Padma Puràõa, Pàtàla Khaõóa, Chapter 57).
     10) %<The end of Sãtà.>% (See under Ràma, Para 33).

#<SäTâ II># A river. Mention is made in Mahàbhàrata, Vana Parva, Chapter 188, Verse 102, that once the hermit Màrkaõóeya saw this river also in the stomach of child Mukunda (ørã Kçùõa). This is one of the seven branches of the river Ganges. (See under Sindhu).

#<øäTAPæTANâ># A ferocious she-devil. (Mahàbhàrata, Vana Parva, Chapter 230, Verse 28). This terrible monster causes aborti on in women.

#<øäTâøä># A river flowing through øàkadvãpa and famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 11, Verse 32).

#<øITIKAöòHA A># nàga which was in the company of the nàgas that came to lead the soul of Balabhadraràma to Pàtàla. (Mausala Parva, Chapter 4, Verse 16).

#<øITIKEøA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 61).

#<øIVA (RUDRA)># One of the Trinity.
     1) %<Birth.>% The seers or spiritual giants of India imagined three forms to God, dividing all the activities into three departments, i.e. creation, sustenance and destruction or annihilation. Brahmà, for creation, Viùõu, for sustenance and øiva, for annihilation-they are the Trinity. Viùõu was born first, Brahmà next and øiva last. The essence of Indian spiritualistic thought is that these three visible forms of God will, at the close of the Kalpa cease to be and become one with the cosmic power, and that the trinity will be born again at the commencement of the Kalpa and will take up their respective functions.
     The dominant quality or attribute of øiva is Tamas (darkness). Many stories, with slight variations, are told in the various Puràõas about the birth of øiva. Some of the more important stories are summarised below.
     (i) At the begining of the Kalpa, while Brahmà was meditating upon the birth of a son like himself, a child deep blue in colour, appeared on his lap, and the child began running about crying aloud. Brahmà asked the child why it was crying; then the child asked Brahmà to give him a name. Though Brahmà told him that his name was Rudra and asked him not to cry, he cried seven times more. Then Brahmà gave him another seven names, and for the total eight names eight Mårtis (forms) wives and children were allotted. Bhava, øarva, ä÷àna, Pa÷upati, Bhãma, Ugra and Mahàdeva were the additional seven names, and Sun, Water, Earth, Wind, Fire, Sky, the Brahmin who has taken dãkùà and Moon were the eight Mårtis and the presiding deities allotted to them. To these deities the following wives were also allotted, i.e. Suvarcalà, Uùà, Vike÷ã, øivà, Svàhà, Di÷à, Dãkùà and Rohiõã. The world is full with their progenies. øanai÷cara, øukra, Lohitàïga, Manojava, Skanda, Sarga, Santàna and Budha are the sons of the above eight wives. This Rudra married Satã, daughter of Dakùaprajàpati. (Viùõu Puràõa, Part 1, Chapter 8).
     (ii) Brahmà whose predominant quality or attribute is rajas was born from the navel of Mahàviùõu. From the Centre of the brow of Brahmà was born Rudra of Tàmasic quality. Brahmà, by the power of his tapas, acquired the power of creation and created a red-coloured world by his attribute of rajas. The very same world is annihilated by Rudra at the close of the Kalpa period. (Devã Bhàgavata, 7th Skandha).
     (iii) From the wrath of Brahmà was born Rudra, from his lap Nàrada, from his finger Dakùa, from his mind Sanaka and others, and from his left finger a daughter called Vãraõã. (Devã Bhàgavata, 7th Skandha).
     (iv) Four 'mental sons' of Brahmà Sanaka, Sanandana Sanàtana and Sanatkumàra showed disinclination to beget progenies. Brahmà got angry at this attitude of the four sons and from the centre of his brow was born a body blue and white in colour, and he, in tears, requested Brahmà for names and stations. Blessing him by saying 'mà ruda' (do not cry) Brahmà allotted him names and stations. He became famous by the name Rudra. He was also given eleven more names by Brahmà as follows: Manyu, Manu, Mahinasa, Mahàn, øiva, ètudhvaja, Ugraretas, Bhava, Kàma, Vàmadeva and Dhçtavrata. These names are otherwise famous as follows: Aja, Ekapada, Ahirbudhnya, Tvaùñà, Rudra, Hara, øambhu, T{??}ambaka, Aparàjita, ä÷àna and Tribhuvana. The eleven Rudras were also allotted the following eleven positions by Brahmà i.e. heart, the five organs of the body, vital force (Pràõa) wind, fire, water, earth, sun and moon. Rudra has eleven wives, called Dhã, Vçtti, U÷anà, Umà, Niyutà, Sarpis, Ilà, Ambikà, Iràvatã, Sudhà and Dãkùà. Rudra, under the name øiva, is considered to be the third of the trinity. The doctrine is that as long as time is real, deluge, or annihilation does not take place. Therefore, Rudrasaühàra (annihilation by Rudra) may be taken to mean only as the beginning of new creation.
     (v) At the commencement of Yuga (era) Brahmà was born from the navel of Viùõu. Two asuras called Madhu and Kaiñabha rushed up to kill Brahmà, and from the brow of Viùõu, who got angry towards the asuras was born øiva holding in his hands øåla (the three-pronged trident). (Vana Parva, Chapter 12).
     2) %<Family life.>% øiva has two wives, Gaïgà and Pàrvatã (See under Gaïgà and Pàrvatã). He lodges Gaïgà on his head. Umà, Kàtyàyanã, Gaurã, Kàlã, Haimavatã ä÷varã, øivà, Bhavànã, Rudràõã, øarvàõã, Sarvamaïgalà Aparõà, Pàrvatã, Durgà, Mçóànã, Caõóikà, Ambikà, âryà, Dàkùàyaõã, Girijà, Menakàtmajà, Càmuõóà, Karõamoñã, Carcikà and Bhairavã--these are synonyms of Pàrvatã. øiva lives on the top of the Mahàmeru, where there are nine cities. At the centre is Brahmà's Manovatã; exactly to the east of it is Indra's Amaràvatã; at the south-eastern corner is Agni's Tejovatã; on the south is Yama's Saüyamanã; at the south-western corner is Kçùõà¤janà of Nirçti, on the west is Varuõa's øraddhàvatã, at the north-western corner is Gandhavatã of Vàyu, on the north is Kubera's Mahodayà, at the north-eastern corner is øiva's Ya÷ovatã--this is the set of the nine cities.
     Two sons called Subrahmaõya and Gaõapati were born to øiva of Pàrvatã, and they are his actual sons. Some other sons also were born to him in his assumed forms and by other women. Such have been Indrajit, Hanåmàn and others. For details see the respective words. (Devã Bhàgavata, 8th Skandha, 9th Skandha; Kathàsaritsàgara, Kathàmukhalambaka).
     3) %<Incarnations.>% øiva has taken several partial incarnations, the chief of which are given below.
     (i) %<Durvàsas.>% (See under Durvàsas).
     (ii) %<Vànara (Monkey).>% øiva, Pàrvatã and their attenders like Nandike÷vara once transformed themselves into monkeys and played about on the Himàlayas. Ràvaõa, who came there on the occasion ridiculed Nandike÷vara, who, in great rage, cursed Ràvaõa that monkeys would destroy him. Being thus cursed Ràvaõa raised Kailàsa from its foundations and played with it. (Uttara Ràmàyaõa).
     (iii) %<øakti.>% øiva incarnated himself as øakti, son of Vasiùñha and was devoured by Kalmàùapàda, who took the form of a Ràkùasa. (Vàmana Puràõa, Chapter 6).
     (iv) %<Varuõa.>% øiva once assumed the form of Varuõa and conducted a yaj¤a which was attended by the Vedas in assumed forms. (M.B. Anu÷àsana Parva, Chapter 85).
     4) %<Boons granted by øiva.>% The Puràõas refer to various persons, who had earned boons from him and others who attained heaven on account of their devotion for him. The following are important among such persons.
     (i) Siühavaktra--(Skanda Puràõa, Asura Kàõóa).
     (ii) Rukmã--(Bhàgavata, 10th Skandha).
     (iii) Bàõa--(Bhàgavata, 10th Skandha).
     (iv) Sudakùiõa--(Bhàgavata, 10th Skandha).
     (v) Sàlva--(Bhàgavata 10th Skandha).
     (vi) Vçkàsura--(Bhàgavata, 10th Skandha).
     (vii) Ratidevã--(Kathàsaritsàgara, Làvàõakalambaka, Taraïga 1).
     (viii) Indrajit--(Uttara Ràmàyaõa).
     (ix) Bhçgu--(Padma Puràõa, âdi Khaõóa, Chapter 2).
     (x) Gàndhàrã--(M.B. âdi Parva, Chapter 109, Verse 107).
     (xi) A çùi girl--(M.B. âdi Parva, Chapter 168, Verse 6).
     (xii) Prabha¤jana--(M.B. âdi Parva, Chapter 214, Verse 20).
     (xiii) øvetakã--(M.B. âdi Parva, Chapter 222, Verse 41).
     (xiv) Jaràsandha--(M.B. Sabhà Parva, Chapter 14, Verse 64).
     (xv) Bàõàsura--(M.B. Sabhà Parva, Chapter 33, Southern text).
     (xvi) Maïkaõa--(Vana Parva, Chapter 83, Verse 132).
     (xvii) Sagara--(Vana Parva, Chapter 106, Verse 15)
     (xviii) Bhagãratha--(Vana Parva, Chapter 109, Verse 1).
     (xix) Jayadratha--(Vana Parva, Chapter 272, Verse 28).
     (xx) Ambà--(Udyoga Parva, Chapter 187, Verse 12).
     (xxi) Somadatta--(Droõa Parva, Chapter 143, Verse 16).
     (xxii) Viùõu--(Droõa Parva, Chapter 201, Verse 56).
     (xxiii) Para÷uràma--(Karõa Parva, Chapter 34, Verse 116; øànti Parva, Chapter 49, Verse 33).
     (xxiv) Skanda--(øalya Parva, Chapter 46, Verse 46).
     (xxv) Arundhatã--(øalya Parva, Chapter 48, Verse 38).
     (xxvi) A Brahmin boy--(øànti Parva, Chapter 153, Verse 114).
     (xxvii) Taõói muni--(Anu÷àsana Parva, Chapter 16, Verse 69).
     5) %<Assets of øiva.>% øiva possesses a mass of matted hair, red in colour. It is known as Kaparda also, and hence he is called Kapardã as well. øiva is also stated to be Agni. He has three eyes, the third one on the forehead being all fire. øiva is called Trinetra, Phàlanetra, Agnilocana etc. because of the above facts. It is only just and proper that øiva, who is the destroyer of all things should have relation to Agni. øiva, the alldestroyer, carries the øåla in his hands always. Another weapon is named Pinàka, and therefore øiva is called Pinàkapàõi (he who holds Pinàka in his hands). Both øiva and his vehicle, the Bull, are white in colour. The white colour indicates the justice observed in the process of annihilation. øiva has been described as possessing two, four, eight and ten hands. Besides the Pinàka, he holds in his hands the club called Khañvàïga, the bow called Ajagava, a deer, beads, skull, óamaru (a musical instrument) and many other sacred articles. Gaïgà and Candra (moon) dwell on his head, and he is, therefore, known as Gaïgàdhara and Candracåóa also. A Garland made of human skulls adorns his neck. øiva wears the skin of the leopard for cloth and uses the skin of the elephant for blanket. All over his limbs snakes are worn as ornaments.
     The Puràõas contain stories as to how øiva earned most of the above assets. The wives of many èùis felt enamoured of øiva, who once appeared in the garb of a beggar. The èùis, who got angry with øiva on the above account, decided to kill him. From the pit they dug on the ground, a tiger emerged. øiva killed it and wore its skin. A deer followed the tiger from the pit. øiva held it in his left hand. The next to emerge out of the pit was a red-hot iron rod. øiva took it in his hands as a weapon. Lastly snakes came out of the pit and øiva wore them on his body. On another occasion an asura called Gaya assumed the form of an elephant and chased the munis, who took refuge in a øiva temple. øiva appeared, killed the elephant and wore its skin on his body. Since øiva wore snakes as ear-rings he came to be known as Nàgakuõóala. Brahmà ordered that Rudra should create people and accordingly he created people. But, his creations were very cruel beings. Brahmà feared that they would eat up the other creations. Brahmà, who trembled with fear, asked Rudra to retire from the act of creation and to train himself to do creation in the proper manner as ordained. Accordingly, Rudra started practising tapas.
     6) %<Incidents.>%
     (i) How øiva got the name Jãmåtaketu. (See under Jãmåtaketu).
     (ii) %<He became Kapàlã.>% (See under Kapàlã).
     (iii) %<Sin of Brahmahatyà on øiva.>% As he plucked off the head of Brahmà øiva became subject to the sin of Brahmahatyà. Blue in colour and with grey hair, terrible Brahmahatyà approached øiva who asked her who she was and why she came. She answered that she was Brahmahatyà and asked øiva to take her into him. She entered his body so that he felt a burning sensation all over him. In this condition øiva went to Bàdaryà÷rama. But, the great èùis, Naranàràyaõas were not there in the à÷rama. Sad at heart øiva went to the river Yamunà to take a bath. But the river dried up. Then he went to Plakùa island to bathe; but the island disappeared. Then he went to Puùkaràraõya, Màgadhàraõya, Saindhavàraõya, Naimiùàraõya, Dharmàraõya etc. all to no purpose. He got worn out but could not have a bath. The terrible Brahmahatyà did not leave him. Though he visited sacred rivers, à÷ramas and temples and practised Yoga, øiva did not get redemption from sin. At last, in great disappointment he went to Kurukùetra, where he saw Viùõu. With folded hands øiva praised Viùõu who advised him the following means for absolution from sin. "A Bhagavàn born from my aspect under the name Yoga÷àyã is living at Prayàga. The great river Varuõà which has started from the right leg of Yoga÷àyã and which redeems all sins as also the sublime river Asã, which has started from his left leg are both worshipped by the whole world. The temple of Yoga÷àyã is at the centre of these rivers, and that is a sacred place most important in the three worlds and annihilative of all sins. That city is the great Vàràõasã. Even materialistic or worldly people get salvation there. It is my (Viùõu) à÷rama. There dwells Sårya called Lola destroying all sins. The place where Ke÷ava my aspect lives, is Da÷à÷vamedha. If you go there you will get redemption from sin."
     Thus directed by Viùõu øiva went to Vàràõasã and achieved absolution from the sin of Brahmahatyà by bathing in the holy tãrthas there. (Vàmana Puràõa, Chapter 3).
     (iv) %<Birth of Vãrabhadra.>% (See under Dakùa),
     (v) %<Water in Kàlindã got dark in colour.>% (See under Pàrvatã, Para 2).
     (vi) %<øiva became Nàgabhåùaõa.>% (See under Nàgàstram).
     (vii) %<Blessed Suke÷a.>% Vidyutke÷a, the Ràkùasa married Sàlakañaïkà, daughter of Sandhyà. While they toured the world round enjoying their honeymoon Sàlakañaïkà conceived and delivered in due course a son in the valley of Mount Mandara. øiva and Pàrvatã, who passed that way in an aerial chariot saw the child and came down to it. By the blessing of øiva the child grew up to a youth very quickly. øiva named him Suke÷a and after blessing that he would grow up to become a pious soul disappeared from the scene. (Uttara Ràmàyaõa).
     (viii) %<øiva, the father of Indrajit.>% (See under Indrajit, Para 2).
     (ix) %<Four faces of øiva.>% (See under Tilottamà, Para 2).
     (x) %<Sword of øiva.>% øiva holds a sword in his hand to destroy the asura tribe. The following is told in Chapter 166 of øànti Parva about the origin of the sword.
     Brahmà when he created the universe also laid down laws to keep living beings in the path of righteousness. But, the asuras did not conform to those laws. So, the maharùis decided that there should be some other means to instruct the asuras. They conducted a Brahmayaj¤a at the Himàlayas. A terrible Jin (Evil Spirit) emerged from the sacrificial pit.
     At the emergence of the Jin the earth shook; the great sea grew wild with waves and eddies. Lightning and shooting stars appeared and branches of trees were torn asunder. A vicious whirl-wind swept the ten regions. All living beings trembled at the sight of the Jin.
     Brahmà appeared to the frightened maharùis and told them that it was not a Jin, but only the sword for the destruction of the asura tribe. øiva took the sword in his hand, and as soon as he touched it he became possessed of four hands. "øiva, whose head touched the sun, who had the third eye and from whose mouth flames of fire emerged, who changed himself to various colours like blue, white and red, who wore deer skin with golden spots, who had on his forehead an eye as effulgent as the Sun--such øiva took in his hands the fiery sword and raising his shield he swirled the sword in various directions."
     When øiva, who thus became terrible, walked with the sword amidst the asura army the entire asura forces were annihilated and the Devas came out victorious.
     7) %<Daring deeds of øiva.>%
     (i) %<Clash With Viùõu.>% Though there were differences of opinion between øiva and Viùõu on many occasions, only very rarely had occurred actual clashes between the two. The Puràõas refer to two such important clashes. One has reference to a direct fight øiva fought with Viùõu and the other is about øiva's fight with Nàràyaõarùi, an incarnation of Viùõu.
     There was no reason for the direct fight between øiva and Viùõu. The Devas wanted to test who was the more powerful of the two, øiva or Viùõu, and they told Brahmà about the idea By carrying tales to them, one against the other, Brahmà made øiva and Viùõu mutual enemies. The enmity led to a fight between the two. Vi÷vakarman made a bow for each of the contestants. In the fight between the two øiva got defeated. øiva, who got angry at his temporary defeat presented his bow and arrow to Devaràta, King of Videha. It was this bow, which ørã Ràma broke at the wedding of Sãtà in a later period. As soon as the fight was over the Devas realised that Viùõu was greater than øiva. After the fight Viùõu gave his bow to ècãka, the Bhàrgava muni. Jamadagni got it from ècãka, and he gave it to Para÷uràma. It was with this bow that Para÷uràma confronted ørã Ràma on his way back after wedding Sãtà. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 75).
     The following story is related in the Anu÷àsana Parva of Mahàbhàrata about the fight between Nàrayaõarùi, incarnation of Viùõu and øiva.
     øiva, in great fury, threw his øåla into the Yaj¤a hall of Dakùa, and the øåla after reducing the Yaj¤a, to ashes, hit the breast of Nàràyaõarùi, who was doing tapas in Badarikà÷rama. Nàràyaõa raised the sound 'Hum' as a result of which the øåla returned to øiva's hands, who, in great anger, rushed forward to Nàràyaõa. Nàràyaõa placed his hand on øiva's throat with the result that it became dark in colour. Thenceforth øiva came to be known as øitikaõñha also.
     Nàràyaõa plucked a blade of grass and recited some mantras. It became a para÷u (axe). He threw it at øiva, who broke it into pieces, which act gave him the additional name of Khaõóapara÷u also. The fighting became fierce and the world began burning. Fire refused to receive offerings made; èùis could not recollect the Vedas; Rajas and Tamas attacked Devas; the earth shook; planets became dim and dark; Brahmà fell down from his seat; sky came down; oceans got dry; the Himàlayas crumbled. On the continuous appearance of such ill omens Brahmà and all the Devas came to the battlefield. Saluting Rudra Brahmà told him thus: "Oh! Lord! Let good happen to the world. In the interests of the welfare of the world. you would please give up arms. The Naranàràyaõas are upholders of righteousness; they are the incarnations of the indestructible and supreme sages. I was born from their pleasure. You were born from their wrath."
     On hearing these words of Brahmà øiva cooled down.
     (ii) %<Rendered Kàmadeva bodiless (limbless).>% See under Kàmadeva, Parva 4).
     (iii) %<Bore Gaïgà on the head.>% See under Gàïgà.
     (iv) %<Consumed Kàlakåña.>% Owing to the curse of Durvàsas the Devas were subjected to symptoms of old age, and to produce amçta (nectar) as remedy for this unfortunate development, the churning of Kùãràbdhi (ocean of milk) was started. Vàsuki, the snake, was used as cord to rotate mount Mandara, which was used as the churning rod. When the churning became very intense, the mortal poison Kàlakåña emerged out of Vàsuki's mouth. (Another view is held that Kàlakåña rose out of the milk-sea). On the emergence of the deadly poison the asuras ran off in great fear, the Devas got bewildered, Bàli and Sugrãva too got frightened; and without exhibiting his fright Viùõu covered his face; on the whole it appeared as though the entire world would be reduced to ashes.
     At this critical moment, øiva, reputed for his reckless daring, put all the Kàlakåña into his mouth. Frightened at it Pàrvatã held øiva's throat by her hands so that the poison did not enter his stomach. At the same time Mahàviùõu covered with his hands øiva's mouth so that the poison was not spitted out. Kàlakåña thus prevented from going down into the stomach or being vomited from øiva's throat got itself digested in the throat giving it a blue colour. Thus did øiva become Nãlakaõñha (of the blue throat). Viùõu and Pàrvatã who were affected by the flames of the poison became Nãlavarõa and Kàlã respectively. (Kamba Ràmàyaõa, Yuddhakàõóa).
     (v) %<Destroyed Dakùa's yaj¤a.>% See under Dakùa Para 3).
     (vi) %<Fought øaïkhacåóa.>% (See under Tulasã, Para 5).
     (vii) %<Burned the Tripuras.>% (See under Tripura).
     (viii) %<Fought Sårya.>% øiva once plucked out Brahmà's head (See under Kapàlã 1), and Brahmà cursed øiva that he should beg for food with that head (skull) in his hands. This fierce curse of Brahmà affected øiva so much that, in uncontrollable wrath, he beat whomsoever he met. Thousands of Devas and others were killed. Sårya, who relished not these atrocities of øiva confronted him with out-stretched hands. øiva held with one hand of his, both the hands of Sårya from the fingers of which blood began to flow. øiva turned Sårya round and round by his hands with the result that the hands of Sårya became short. When Sårya became completely drenched in blood øiva let him free and walked to another side when Sårya, laughingly challenged him again to fight. Greatly enraged by the challenge øiva fisted him on the face with the result he lost all his teeth. Also he fell down unconscious. As Sårya fell thus Bhaga looked with fierce eyes at øiva, who then sturck the former on his face, Both the eyes of Bhaga fell down and the Devas were alarmed by it. Then all the âdityas, under the leadership of Indra ran off to the ten regions along with the Maruts and Agni. Only prominent asuras like Prahlàda remained on the scene. They saluted øiva. øiva surveyed the yàga hall, the Devas and the asuras with his three eyes. All of them then ran away to different places. øiva looked at the three Agnis with his three eyes and they were reduced to ashes.
     When øiva's anger subsided Sårya was installed in his former form. (Vàmana Puràõa, Chapter 5).
     (ix) %<Fought with Andhaka.>% See under Andhaka.
     (x) %<Made five Indras Pàõóavas.>% The Pàõóavas, in their former life, were Indras. (âdi Parva, Chapter 199).
     The Devas once conducted at Naimisàraõya a lengthy yaj¤a of which Yama was the manager. In the absence of Yama there was no death on earth. Thus, human beings also, like the Devas, became Amartyas (deathless). Alarmed at this the Devas submitted their grievance to Brahmà who pacified them by saying that Yama would return as soon as the yaj¤a was over and then men will, as usual be subjected to the process of death. The Devas then returned to Naimiùàraõya, the scene of their yaj¤a when they saw a woman, lustrous as fire, descending the steps of Gaïgà to carry water. She was sobbing and each drop of tear that fell into the waters of the river transformed itself into a lotus flower. As deputed by the Devas Indra approached the woman to get facts from her.
     Indra asked her who she was and why she was weeping. The woman answered him not, but walked in silence, to the source of the Gaïgà. Indra followed her. When they had thus walked some distance øiva and Pàrvatã were found in the forest at a game of dice, and Indra, afraid of øiva, ran way. But, øiva called him back and asked him to enter the cave there. When Indra did so after removing the mountain at the entrance of the cave he saw four Indras sitting there. They were called Vi÷vabhuk, Bhåtadhàmà, øibi and øànti. The woman whom Indra had followed was ørãdevã. øiva blessed that the five Indras, in their next birth, would wed ørãdevã. When the Indras saw Mahàviùõu after this he also blessed them, and promised them that he would incarnate and help them when they were born as men in their next life. Then Viùõu plucked a black and a white hair and put them on earth. The black hair was born as ørã Kçùõa in Devakã's womb and the white hair as Balabhadraràma in the womb of Rohãõã.
     (xi) %<Kiràtàrjunãyam.>% Arjuna once did tapas to øiva, who appeared to him in the garb of a hunter in the forest and presented to him the Pà÷upata arrow. (For details see under Arjuna, Para 20).
     (xii) %<Fought with Mahiùàsura.>% (See under Mahiùàsura).
     (xiii) %<Fought with Vçtràsura.>% See under Vçtràsura.
     (xiv) %<Burnt Himavàn.>% øiva once did tapas on the top of Himavàn when Pàrvatã came behind him and covered his eyes with her hands. At once darkness enveloped the whole world, and when people suffered in the absence of day-light øiva opened his third eye. Himavàn began getting burnt by the fire emitted by øiva's eye. Pàrvatã got alarmed at this and woke øiva up. He closed his third eye and Himavàn resumed its former shape. (Anu÷àsana Parva, Chapter 104).
     8) %<Worship of øiva.>% Innumerable people in India worship øiva and they follow different forms or systems of worship. There are forms of worship which follow the Vedas and which do not as also forms which are sàttvic and which are not. The form of worship called Para÷upadam (? Pà÷upatam) is a very ancient one. It is believed that the Para÷upadas once honoured and afterwards opposed the Vedas. The øiva liïga at the place called Gåóamillam is supposed to be as old as the second century B.C.
     One of the many symbols, which represent øiva, øivaliïga is the most important. They are of two kinds, the movable and the immovable. The immovable are those which appear by themselves or installed in temples. The movable are those made of earth, stone, timber, gems etc. There are also temporary liïgas, which are placed on stools of various shapes. Liïgas are made of he-stones and stools of 'she-stones'.
     There are also various types of liïgas indicative of the different attributes of øiva; for example Liïgodbhava, Candrasekhara, Raudra, Umàsahita etc. Kàmàntaka, Gajàri, Kàlàri, Tripuradàhaka etc. represent the Lord in his fierce aspects. øiva is also represented in poses of blessing Caõóe÷a, Viùõu, Nandã÷vara, Vighne÷vara and Arjuna. He is also presented in various poses of dancing, Dakùiõàmårti is represented in four forms, i.e. Vyàkhyàna J¤àna, Yoga and Vãõàdhara. Bikùàñaka, Kapàladhàrã. Gaïgàdhara, Ardhanàrã÷vara Vçùabhavàhana and Viùabhakùaka are other forms of øiva. Rarely is he depicted in the form of Sadà÷iva, Mahe÷vara, Ekàda÷arudras Vidye÷vara and Mårtyaùñaka. There are âgamas descriptive of these forms.
     Gaõapati occupies the most prominent place among Devas connected with øiva. Gaõapati came to be worshipped from 6-7 centuries B.C. His present idols might have been made after this period.
     There are many temples dedicated to Gaõapati in South India. Chief among the idols are iñaüpiri (proboscis turned to the left side) and valaüpiri (proboscis turned to the right side). Gaõapati is a physical aspect of øiva. Being the God who removes obstacles in the devotee's path, Gaõapati is called Vighne÷vara. The universe is contained in his big stomach.
     Next to Gaõapati in importance is Subrahmaõya. He is worshipped in South India only. Kumàra, Muruka, Kàrttikeya, Skanda, ârumukha, Guha, etc. are some of his popular synonyms There are a number of Subrahmaõya temples in Tamil Nàóu, many of them on the tops of hills. In North India Subrahmaõya temples are rare. But, books written during the Saïgha period go to prove that Subrahmaõya was worshipped in South India from very olden times. He is depicted in many postures, sitting, with six faces, with only one face, with two hands, with four hands, with wife, wearing the sacred thread etc.
     Now, about øakti idols. øakti is the Devã closest to øiva. In South India there are special øakti temples called øaktipãñhàlayas. Durgà is the most important among the manifestations of øakti. There are idols of Durgàs as standing in the lotus flower and also as mounted on the lion. âgamas refer to nine kinds or forms of Durgà i.e. Nãlakaõñhã, Kùemaïkarã, Harasiddhi, Raudrà, Vanà, Agni, Jayà, Vindhyavàsinã, and Ripunà÷inã. Durgà's most terrible form is as Mahiùàsura-mardinã, found at Mahàbalipuram, Ellora and other places. Durgà is also called Caõóikà and Kàtyàyanã. Durgà is worshipped as Nandà, Bhadrakàlã, Ambà, Ràjamàtaïgã etc.
     9) %<øiva's life-period.>% Thousand Caturyugas constitute one day of Brahmà. According to the Puràõas fourteen Indras fall dead from heaven during the life time of one Brahmà. Two such life times of Brahmà form one life time of Viùõu; at the end of the period he too will expire. øiva's life time is double that of Viùõu, according to Devã Bhàgavata, 5th Skandha. (For details see under Manvantara).
     10) %<øiva and creation of the universe.>% See under Creation).
     11) %<Màyà øiva.>% (See under Màyà ÷iva).
     12) %<Sahasranàmas (thousand names) of øiva.>% The thousand names of øiva are mentioned mainly in Chapter 285 of øànti Parva and Chapter 17 of Anu÷àsana Parva of Mahàbhàrata. There are substantial differences between the two lists of names.
     13) %<A÷vatthàmà and øiva.>% (See under A÷vatthàmà Para 6).
     14) %<Rudras.>% The Ekàda÷arudras, viz. Mçgavyàdha, Sarpa, Nirçti, Ajaikapàt, Ahirbudhnya, Pinàkã, ä÷vara, Kapàlã, Sthàõu and Bharga are the sons of øiva. (âdi Parva, Chapter 66).
     15) %<øivabhasma (Ashes worn by øiva)>% The Puràõas contain many references to the great power of øivabhasman. The following story about even Viùõu turning out to be a devotee of øiva on account of the sanctity of øivabhasma is related in Chapter 101, Pàtàlakhaõóa of Padma Puràõa.
     In the beginning or during the Brahmapralaya (deluge) Mahàviùõu was lying in the great waters of the deluge. On both sides of Viùõu hundred universes each and on both sides of his feet and at the centre of his head twenty universes each remained attached. One universe glowed as a gem on Viùõu's nose. Maharùis like Loma÷a did tapas seated on his navel. Meanwhile Viùõu sat in deep meditation ready for creation. But, he did not find anything and began, therefore, sobbing. Then appeared an extra-mundane light at which he got frightened and closed his eyes. øiva, rotating in both his hands a garland each made of a crore of universes appeared before Viùõu. He then stood up and enquired of the visitor who he was. øiva exhibited his form. øiva told Viùõu that he had not attained sufficient wisdom for creation and also advised him to achieve enough knowledge by first taking the Varuõa bath and then the Bhasma bath.
     To this Viùõu answered by saying that there was nowhere water enough for him to bathe, and he, who was closely surrounded by universes, sat in water. But, it came only up to his thighs. Then øiva said laughingly that there was enough water for Viùõu to bathe and cast a glance at him with his (øiva) eye on the forehead and also his left eye. And, immediately Viùõu's body became very small and it began to shiver. Then øiva said as follows:-"Oh! Viùõu! here is deep water. you may bathe in it. But Viùõu could not get into the tremendous pool created on øiva's lap. So, he requested øiva for a passage to get into the pool. øiva "Oh! Viùõu! Before this even though you sat in water, one crore yojanas in depth, it came only up to your thighs. But, now though you are on your legs you say you cannot enter the water. Look here, the water comes only up to my thighs. You may descend into it. I shall see to it that you can step into the water. A Vedic saying I recite will serve as the step."
     Viùõu:--Nobody can step on sound. One may ascend on what is material, i.e. with form; but, how could one step on that which is formless?
     øiva:--Why can you not get hold of that which is and ascend? You receive this great Veda.
     Viùõu received it, but it appeared that his hands were not strong enough to hold it. øiva smiled at the inability of Viùõu and asked him to get down into water by the steps made of Veda and when Viùõu descended the steps into the water, it came only up to his thighs. He had his bath and then asked øiva what he should do next. øiva:--"What do you feel in your mind? Is it that you do not feel anything"
     Viùõu:--I feel not anything.
     øiva:--If you get sanctified by bhasmasnàna you will receive the ultimate knowledge. I shall give you the bhasma.
     øiva took a pinch of bhasma from his breast and chanting the Gàyatrã and pa¤càkùara (Om nama÷÷ivàya) mantras sprinkled it all over the body of Viùõu. He also said to Viùõu, "You live, you meditate, now what do you feel in your mind?" Viùõu meditated whereupon he saw a very bright light in his heart. When he told øiva that a light was being seen by him the latter said that his knowledge was not mature enough and asked him to eat some bhasma so that it might become perfect. Viùõu accordingly consumed the bhasma, and lo! he, who was till then red-blue in colour became as white as pearl. He began to be called øuklavarõa (white in colour) from that day onwards.
     Mahàviùõu felt happy and contented having seen øiva, who asked the former what it was he saw in his mind just then. Answering that he saw the blissful form of øiva before him Viùõu fell at the latter's feet. To øiva's query as to what boon he desired to have, Viùõu replied that he wanted to become a devotee of øiva and because of the greatness of the bhasma Viùõu thenceforward became a devotee of øiva.
     16) %<øivaliïga (Phallus).>% Worship of øivaliïga is a popular practice in India. The Puràõas contain a number of stories about the importance Sivaliïga achieved so as to make it an object of worship. Three of the more important stories are given below:
     (i) øiva wandered about the world lamenting over the death of Satãdevã at the Yaj¤a conducted by Dakùa, and Kàmadeva followed him with his erotic arrows to exploit øiva's sorry predicament. During his wanderings øiva once came to the Vindhya mountain. Kàmadeva followed him there too and began attacking øiva with his arrows and to escape from the fierce onslaught øiva took refuge in the terrible Dàru forest. There Maharùis with their wives lived. øiva saluted them and requested for alms. But, the Maharùis only kept mum. They did not like their wives saluting øiva. øiva went about the à rama and all the women except Arundhatã and Anasåyà, followed him overcome by lust for him. Enraged at this, munis like Bhàrgava and Aïgiras cursed øiva that his phallus should drop to the ground. Immediately it fell down and øiva disappeared. The phallus rent asunder the earth, reached Pàtàla and rent the universe also. The whole universe shook at which Brahmà met Viùõu at Pàtàla and enquired of him the reason for the universal upheaval. Viùõu answered him that the world shook because of the weight of øiva's phallus, which the maharùis had caused to be dropped. Then Brahmà, along with Viùõu, came to the spot where øiva's phallus lay. At the sight of the limitless phallus Viùõu, in great wonder, descended to Pàtàla mounted on Garuóa. Brahmà, on his plane, toured above. Both Viùõu and Brahmà returned to earth, having failed in their attempt to find the end of the phallus. They then praised øiva, who appeared to them. They requested him to take back his phallus from the earth. øiva insisted that he would do so only if the Devas agreed to worship his phallus. Viùõu agreed to the suggestion. Brahmà took the phallus, golden brassy in colour. Thereafter Mahàviùõu created the four castes and various ÷àstraic texts for each of the castes to worship the phallus. The four texts are known as øaivam, Pà÷upatam, Kàladamanam and Kàpàlikam. After making the above arrangements Brahmà and Viùõu returned. øiva took back his phallus. (Vàmana Puràõa, Chapter 6).
     (ii) Eightyeight thousand Bàlakhilyas were born from the mind of Brahmà. They emaciated their bodies by constant baths, fasting and worship of øiva. Though they worshipped øiva thus for one thousand divya years, he did not appear in front of them.
     Afterwards, when Pàrvatã was travelling by sky one day, the latter saw and took pity on the Bàlakhilyas and told øiva thus: "These maharùis are suffering like anything. For my sake, you should put an end to their sufferings. Has their evil fate no end? They are reduced to mere skin and bones, and yet they are denied realisation." Smilingly øiva told Pàrvatã as follows "You do not know the real course of righteousness. These people do not understand righteousness; they are not free from lust and anger. They are mere fools." At these words of øiva, Pàrvatã told him thus: If things be as you have said please show me their nature, I feel interested. Then øiva asked Pàrvatã to remain where she was, telling her that he would go to the Bàlakhilyas and show her how they behaved. Accordingly øiva went to them.
     øiva approached the Bàlakhilyas in the guise of a handsome youth, wearing the Vanamàlà garland on his head, holding the alms bowl in his hands and completely in the nude and requested for alms. The Womenfolk of the Advaitins were much attracted by the handsome youth and came to him with a lot of fruits, roots etc. by way of alms. øiva wished them good and Pàrvatã espied her smiling lord from her seat.
     After giving him alms the women spoke to him as follows: "Oh! anchorite, what penance are you practising? You have no clothes on you, but you wear Vanamàlà. You are a handsome sannyàsã. If you have no objection, please tell us about you." The sannyàsã (øiva) answered them by saying that his was a very secret penance and could not be imparted to others. Especially in the presence of so many others it could not be revealed. So, you may please go. But, the women said that they wished very much to hear the secret, and they caught hold of his hands saying 'Come'. The women were overcome by lust and one of them caught hold of his neck, another of his hands, another of his knees, another of his hair and yet another of his waist. Seeing the excitement of their wives the maharùis cried, 'Strike him' and struck down his phallus with sticks and stones. As soon as the phallus was thus felled down, øiva disappeared from the spot and returned to Kailàsa with Pàrvatã.
     When the phallus fell down the whole universe shook and the maharùis were alarmed. A very intelligent maharùi among them said:--"We know not the real facts about the great ascetic. Let us take refuge in Brahmà. He may know the facts." Accordingly the maharùis went to Brahmà, who found fault with their ignorance and indiscretion and asked them to shed their anger and please øiva. Accordingly they went to Kailàsa and praised øiva, who appeared to them and told them as follows:--"You may now return. The phallus will belong to you. I shall be pleased if you would duly install it. Nothing will be impossible to those who worship my phallus with devotion. Even sins consciously committed will be removed by the worship of my phallus. You install the phallus you struck down in the great pond of Sannihita. That will achieve for you all your desires. Even the Devas will worship it under the name 'Sthàõu'. Being installed at Sthàõvã÷vara it will be known as Sthàõvã÷vara also. Constant meditation upon Sthàõu will remove all sins. The sight of Sthàõu will bring about salvation."
     After this the maharùis, along with Brahmà, returned to Dàru forest to carry the phallus to Sannihita. But, they could not move it even by an iota. They returned again to Kailàsa, but could not see øiva there. When Brahmà sat in meditation for sometime to know where øiva was, he saw in his mind øiva, in the guise of an elephant, standing in the stream praised by munis. Immediately Brahmà and others went there, but missed øiva there. But Pàrvatã appeared there and served them amçta (nectar). When they had consumed the nectar they saw øiva standing in the stream, and they spoke about their difficulties to him.
     øiva, in the guise of the elephant, accompanied them to the Dàru forest where he, in sport, took the phallus by his proboscis and installed it on the banks of the stream. All those who witnessed the installation attained ultimate realisation. Upon the phallus thus installed Brahmà built another phallus with stone. After a period that phallus became one with the effulgence of the first phallus. Those who saw that also achieved ultimate realisation. Immediately Brahmà built, for the pleasure of the Devas, seven phalluses one upon the other, and sages attained ultimate realisation by smearing their bodies with the dust of the phalluses. The spot where the phallus was installed became famous by the name Sthàõutãrtha. (Vàmana Puràõa, Chapter 45).
     (iii) In the beginning Brahmà entrusted øiva with the duty of creation and to earn the power for creation he lived under water for many generations. øiva having not returned though Brahmà waited for him long, the latter created the prajàpatis and got done by them all creations. Then it was that øiva, having acquired all the more power, came out of water. øiva who got angry that all creations were effected in his absence plucked his phallus and threw it into the earth. He said that, since matters of creation had been managed by Brahmà, he needed the phallus no further. The phallus thus thrown by øiva stuck to the earth and remained pointed upwards. Next, øiva performed a dance of annihilation among the Devas. Ultimately, on the request of the Devas øiva deposited his fire of wrath in water. It is that fire which dries up water in seas, rivers etc. When øiva had shed his anger and become quiet the Devas worshipped the phallus, which had stuck to the earth, and thenceforth worship of øiva's phallus became popular. (M.B. Sauptika Parva, Chapter 17).
     17) %<øivalãlàs (Sports of øiva).>% The Puràõas refer to the following sixtyfour lãlàs (sports) of øiva. (1) Devendra redeemed from sin. (2) Airàvata redeemed from sin. (3) Building of Madhuràpura in Kadamba forest. (4) ørã Pàrvatã born as Tañàtakà. (5) Pàõóyadeva wedded Tañàtakà. (6) Dance before sage Pata¤jali (7) Kuõóodara granted power to consume much rice (8) Quenched Kuõóodara's hunger and thirst with rice etc. and waters of river Vaigà (9) Brought the seven seas near to please his wife (10) Brought Malayadhvaja down to earth from Devaloka (11) Created the son called Ugra (12) Ugra given three weapons like ÷åla (13) Removed the sea from his side (14) Broke the crown of Indra (15) Ugrapàõóya given gold from Mahàmeru (16) Taught the maharùis the meaning of Vedas (17) Sold gems to the King to make a crown (18) Made the clouds drink water from the ocean (19) Stopped excessive rain-fall (20) Exhibited the prowess of realisation (21) Made 'stone-elephant' eat sugar-cane (22) Killed the elephant which a Buddha sannyàsin had sent after being subjected to black magic (23) Blessed a brahmin girl (24) Did various kinds of dances (25) Brought to light and proved the death of brahmin woman (26) Annihilated the evil or sin of having slept with the mother and killed the father (27) Killed Siddha to save the wife of preceptor, who taught archery (28) Made the snakes sent by Buddha sannyàsins poisonless (29) Killed cows sent by the same sannyàsins (30) Exhibited innumerable soldiers to save the commander-in-chief of the Pàõóya army (31) Gave the Pàõóya King a money-bag, which would never become empty (32) Disguised himself as a Vai÷ya and sold bangles (33) Granted aùñasiddhis to Yakùãs. (34) Opened the door of the temple for the Cola King (35) Supplied water to the Pàõóyan army (36) Converted base metals into gold etc. (37) Defeated the Cola King (38) Gave a øådra a vessel filled with gingelly seeds (39) A Vai÷ya boy given victory in a suit (40) Redeemed the Pàõóya King from the sin of brahmahatyà (41) Carried firewood to save the devotee named Bhadra (42) Wrote a letter to the Cera King on behalf of Bhadra (43) Bhadra presented with a plank (44) Bhadra's wife granted victory in nàgavidyà (45) Assumed the form of pork and saved the small offsprings (46) Small pork made minister (47) A Kha¤jarãña bird was taught the mçtyu¤jaya mantra so that it could escape from the attack of crows (48) A øaràri bird granted salvation (49) Boundaries of Madhuràpura shown by serpent (50) Defeated the Cola King (51) Dravidian scholars given the Saügham plank (52) Wrote a verse for a brahmin at the instance of the Pàõóya King (53) Saved Nakkãra (54) Nakkãra taught såtras (aphorisms) (55) Made a comparative study of theses (56) Visited northern Hàlàsya (57) Wedded fisher-girl (58) J¤ànadãkùà (initiation into knowledge) given to the minister called Vàtapure÷a (59) Sold magic horses to the Pàõóyan King (60) River made bigger (61) Carried mud for pancakes (62) Cured the fever and hunch-back of Kubja Pàõóya (63) Made J¤ànasambandhar kill the naked ones on the ÷åla (64) Brought tree, tank, øivaliïga etc. to Madhura as witnesses. (Hàlàsyamàhàtmya, Chapter 5).
     18) %<Bull of øiva.>% Cows were born on earth from Surabhi. The foam of milk which flowed like sea from cows rose into waves and fell in øivabhåmi (øiva land). øiva did not like it. He opened his third eye and looked at the cows. The flames from the eye caused different colours to the cows. The cows took refuge with Candra. But, the fire of øiva's eye followed the cows there also. At last the Prajàpatis pacified øiva and presented him a bull for vehicle. From that day onwards øiva came to be known as Vçùabhavàhana and Vçùabhàïka also. (Anu÷àsana Parva, Chapter 77).
     19) %<Other information.>%
     (i) The son øuka was born to Vyàsa because of the blessing of øiva. (Devã Bhàgavata, 1st Skandha).
     (ii) During the period of emperor Pçthu when the Devas made the earth a cow and milked resources, øiva served as calf. (Droõa Parva, Chapter 69, Verse 24).
     (iii) øiva occupies a seat in Kubera's court. (Sabhà Parva, Chapter 10, Verse 21).
     (iv) øiva once presented an armour to Indra. (Droõa Parva, Chapter 94, Verse 61).
     (v) When the battle with the Tripuras reached its climax in intensity øiva mounted the Bull and looked at the capital of the asuras. As a result of the fiery look the breasts of cows were cut and their hoofs rent into two. The hoofs of cattle came to be cleft from that day onwards. (Karõa Parva, Chapter 34, Verse 105).
     (vi) Living beings are kept healthy by the kindness of øiva. (Sauptika Parva, Chapter 18, Verse 20).
     (vii) It was øiva, who organised the penal code in the world. (øànti Parva, Chapter 59, Verse 80).
     (viii) Once in the war between the Devas and the Asuras øiva gave refuge to øukràcàrya. (øànti Parva, Chapter 389, Verse 36).
     (ix) øiva performed the thread wearing ceremony of øuka, the son of Vyàsa. (øànti Parva, Chapter 248, Verse 19).
     (x) On the occasion when øiva burnt Tripuras and their city to ashes they saw him as a boy with five horns. (Anu÷àsana Parva, Chapter 160, Verse 32).
     (xi) There is a story in øànti Parva of Mahàbhàrata about øiva's bringing back to life the dead child of a brahmin. The story was told by Bhãùma to Yudhiùñhira. The brahmin took his dead child to the burning ghat when a fox asked him to wait at least till dusk to see if the child would regain life. At the same time a vulture, which came there pointed out to the brahmin that the dead never came back to life and asked him to leave the dead body there and return home. As advised by the fox and the vulture the brahmin took to the burning ghat and took back from there the dead body of his child. Pàrvatã took pity on the brahmin and as requested by her øiva brought the child back to life. The logic and reasoning advanced by the fox and the vulture for their selfish ends is famous under the name Gçdhragomàyusaüvàda.
     (xii) The following words are used in the Mahàbhàrata as synonyms of øiva:
     Aja, Ambikàpati, Anaïgàïgahara, Ananta, Andhakaghàtã, Andhakanipàtã, Atharva, Bahuråpa, Bhagaghna, Bhava, Bhavaghna, Bhãma, øaïkara, øarva, øitikaõñha, øma÷ànavàsã, ørãkaõñha, øukra, øålabhçt, øåladhara, øåladhçk, øålahasta, øålàïka, øålapàõi, øålã, Dakùakratuhara, Dhanvã, Dhruva, Dhårjañi, Digvàsas, Divyagovçùabhadhvaja, Ekàkùa, Gaõàdhyakùa, Gaõe÷a, Gaurã÷a, Gaurãhçdayavallabha, Girã÷a, Govçùàïka, Govçùabhadhvaja, Govçùottamavàhana, Hara, Haryakùa, Jañàdhara, Jañila, Jañã, Kàmàïganà÷ana, Kapàlã, Kapardã, Khañvàïgadhàrã, Kçttivàsas, Kumàrapità, Lalàñàkùa, Lelihàna, Mahàdeva, Mahàgaõapati, Mahàyogã, Mahe÷vara, Mahiùaghna, Makhaghna, Mãóhvàn, Mçgavyàdha, Munãndra, Nandã÷vara, Ni÷àcarapati, Nãlagrãva, Nãlakaõñha, Nãlalohita, Pa÷ubhartà Pa÷upati, Pinàkadhçk, Pinàkagoptà, Pinàkahasta, Pinàkapàõi, Pinàkã, Piïgala, Prajàpati, Rudra, èùabhaketu, øarva, Sarvayoge÷vare÷vara, Sthàõu, Tri÷ålahasta, Trisålapàõi, Trilocana, Trinayana, Trinetra, Tripuraghàtã, Tripuraghna, Tripurahartà, Tripuramardana, Tripuranà÷ana, Tripuràntaka, Tripuràntakara, Tripuràrdana, Tryakùa, Tryambaka, Ugra, Ugre÷a, Umàpati, Vi÷àlàkùa, Vilohita, Viråpàkùa, Vçùabhadhvaja, Vçùabhàïka, Vçùabhavàhana, Vçùaketana, Vçùavàhana, Yàmya, Yati, Yoge÷vara.
     (xiii) %<Names of øiva.>% øambhu, ä÷a, Pa÷upati, øiva, øålã, Mahe÷vara, ä÷vara, øarva, ä÷àna, øaïkara, Candra÷ekhara, Bhåte÷a, Khaõóapara÷u, Girã÷a, Giri÷a, Mçóa, Mçtyu¤jaya, Kçttivàsas, Pinàkã, Pramathàdhipa, Ugra, Kapardã, ørãkaõñha, øitikaõñha, Kapàlabhçt, Vàmadeva, Mahàdeva, Viråpàkùa, Trilocana, Kç÷ànuretas, Sarvaj¤a, Dhårjañi, Nãlalohita, Hara, Smarahara, Bharga, Tryambaka, Tripuràntaka, Gaïgàdhara, Antakaripu, Kratudhvaüsã, Vçùadhvaja, Vyomake÷a, Bhava, Bhãma, Sthàõu, Rudra, Umàpati, Ahirbudhnya, Aùñamårti, Gajàri, Mahànaña. (Amarako÷a).

#<øIVâ># I Wife of Aïgiras. Consumed by lust she once slept with Agnideva and then flew away in the form of a she-kite. (Vana Parva, Chapter 225).

#<øIVâ II># Wife of the Vasu called Anila and mother of two sons called Manojava and Avij¤àtagati. (âdi Parva, Chapter 66, Verse 25).

#<øIVâ III># The very noble wife of Aïgiras. (Vana Parva, Chapter 225 Verse 1)

#<øIVâ IV># A river in India made famous in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 25).

#<øIVA(M)># One of the seven sectors of Plakùa island. øivam Yavasam, Subhadram, øàntam, Mokùam, Amçtam and Abhayam are the seven sectors. (Bhàgavata, 5th Skandha.

#<øIVABHASMA># See under øiva, Para 15.

#<øIVAJVARA># See under Viùõujvara.

#<øIVALIðGA># See under øiva, Para 16.

#<øIVAPæJâ># (øIVA WORSHIP). There are certain injunctions with regard to the worship of øiva. Nandike÷a and Mahàkàla are to be worshipped first. Then should Gaïgà, Yamunà, the gaõas, Vàstupuruùa, øakti, and Dharma be worshipped. Next, the nava÷aktis (nine powers) i.e. Vàmà, Jyeùñhà, Raudrã, Kàlã, Kalavikariõã (Kalavikalinã) Balavikariõã (Balavikalinã) Balapramathinã, Sarvabhåtadamanã and Manonmanã should be worshipped. Then chanting the mantra 'Hàm, håm, hàm øivamårtaye' øiva is to be worshipped. øiva is to be worshipped with aïgas (with limbs, touching certain portions of the body) and with Vaktra (mouth, chanting). Aïgas are to be worshipped with the chanting, Haum øivàya haum' Vaktra with the chanting 'Hàm ä÷ànàya'. Gaurã should be worshipped with the bãja 'Hrãm', Gaõapati with 'Gam' and Dikpàlas like Indra, his arrows and Caõóe÷vara should be worshipped by touching the heart etc. of the worshipper. (Agni Puràna, Chapter 21).

#<øIVARâTRä>#
     1) %<General.>% øivaràtrã is a holy day. øivaràtrã is observed on the eve of New moon day (Caturda÷ã) falling in the middle of Màgha and Phàlguna (February-March). During this night, penance should be done with fasting. On Caturda÷ã day penance (vrata) should be observed without sleep and food and øiva worshipped.
     2) %<Origin.>% There is the following Puràõic story about the origin of the observance of øivaràtri as a sacred day. Brahmà took his birth in the lotus that originated from the navel of Viùõu. Brahmà trying to know the source of the lotus saw Viùõu only. He asked, 'Who are you?' and was answered 'I am Viùõu, your father'. That answer did not satisfy Brahmà and a quarrel ensued between him and Viùõu which ended in fighting. Brahmà shot the Brahmàstra, which Viùõu countered with Pà÷upatàstra and neither of the two was able to withdraw it, which went round the world. While both stood aghast not knowing what to do, øivaliïga appeared betwixt the two. Both the ends of the liïga were invisible. To find the ends Brahmà went upwards and Viùõu downwards. Though they travelled a great distance they could not find out the ends, and, so, returned to their old seats. Immediately øiva appeared betwixt the two and withdrew the pà÷upatàstra. It was on Caturda÷ã day in the month of Màgha that øiva thus appeared. øiva enjoined that in future Caturda÷ã night every year should be observed as a holy day, which should be known as øivaràtri. (Kaõõa÷÷a Ràmàyaõa).
     3) %<The greatness of øivaràtri.>% The following story about a sinner, who attained øivaloka by observing øivaràtri is related in øivaràtrimàhàtmya.
     A son named Sukumàra was born to the Brahmin manager of the king of Ku¤jara, a kingdom on the banks of river Sindhu. The boy grew up to be an immoral fellow and he married a Caõóàla girl with whom he lived for seven years. Five daughters and two sons were born to him of the Caõóàla woman. The father, Sukumàra, himself married the daughters. One day he, in the course of his search for a flower to be worn on the hair of the Caõóàla woman, came near the øiva temple called Nàge÷vara. A øivaràtri festival was being celebrated there that day and Sukumàra, participated in it. Shortly afterwards Sukumàra died. Messengers of Kàla and øiva arrived to carry off his soul and a battle ensued between the two for the soul. His soul attained øivaloka as he had, though by accident, participated in øivaràtri festival.

#<øIVAøARMAN># A brahmin well-versed in all ÷àstras (sciences). øiva÷arman, who lived in Dvàrakà had, by his wife Guõavatã five sons called Yaj¤a÷arman, Veda÷arman, Dharma÷arman, Viùõu÷arman and Soma÷arman, all of them deeply devoted to their father. The father decided to test the devotion of each of the sons. øiva÷arman had, due to øiva's blessing, achieved all kinds of siddhis (spiritual gifts). By the power of illusion he showed the sons their mother lying dead and all the sons wept uncontrollably. Then he asked his eldest son Yaj¤a÷arman, to cut the dead body of his mother into pieces and throw them off. After having done so he came and saluted his father.
     After bidding adieu to Yaj¤a÷arman, who proved his devotion to his father as above, øiva÷arman called his second son Veda÷arman to him and told him thus: "I find it difficult to get on without a woman. Look, there is a beautiful woman there endowed with all qualifications. (And he created such a woman by illusion). You go and fetch her to me." Veda÷arman, after saluting his father went to the woman and requested her to become the wife of his father. But, the woman did not want to become the wife of an old man, and she told Veda÷arman that she would love him, and not his father, to have as her husband. He shuddered to be told thus, and by the power of his tapas he got down Indra and other Devas on earth and showed them to her. She then told him in indifferent tone the following: "Yes, I have seen the prowess of your tapas. But, I have nothing to do with Devas. If you want me as wife for your father, please cut off your head with your own hands for my pleasure." Veda÷arman drew his sword and very happily cut off his head and presented it to the woman. She came to øiva÷arman and requested him to accept his son's head, which he (son) had voluntarily cut off for the sake of his father.
     The other sons of øiva÷arman shuddered at the sight of their brother's head. They told among themselves thus: "Our mother entered eternal Samàdhi, but this brother of ours, who courted death on behalf of father is really blessed." Then øiva÷arman asked his third son Dharma÷arman to receive his brother's head. He received it and went out with it and prayed to Dharmadeva, who, on his appearance, was requested to restore Veda÷arman to life. Dharmadeva did so, and the first question asked by Veda÷arman, who returned to life as though awakened from sleep, was about the woman, whom he had brought as his father's wife. Then Veda÷arman and Dharma÷arman returned to their father, and Dharma÷arman told the father about his bringing back to life his dead brother. Though the father felt very happy about the great devotion of his son he did not answer him (son).
     øiva÷arman fell into contemplation for sometime and then told his fourth son, Viùõu÷arman as follows: "You go immediately to Indraloka and bring amçta (nectar) for me to drink along with this woman. Nectar removes diseases. Now, this woman has no interest in me. It is only natural that young, beautiful women will feel no love towards an old man and unless I regain my youth this woman of mine may sleep with others. You, my son, should act in such a manner that I can enjoy life with this woman in all the three worlds.
     As soon as he heard his father, Viùõu÷arman, by the power of his tapas ascended to the sky and started for Indraloka. Being told about the object of his visit Indra deputed Menakà to make him withdraw from the plan. Immediately Menakà put on her best clothes and singing sweet music occupied the hanging seat in Nandanavana, and Viùõu arman lost not a minute to divine the object of her presence. Without even casting a look upon her, he hurried forward. But, she jumped down from her seat, blocked his path and made enquiries about him. She also tried to make love to him. But, Viùõu÷arman turned down her overtures of love. At this stage Indra adopted many magical tricks to frighten away the unwelcome visitor. Angered by such attempts Viùõu÷arman got ready to destroy Devaloka along with Indra, who then begged pardon of him and handed over to him a pot full of nectar.
     When Viùõu÷arman gave the nectar to his father the latter asked him to choose any boon he wanted, and according to his request the father brought back to life Guõavatã. Now øiva÷arman very much pleased with his sons sent the first four of them to Viùõuloka. He decided to live for some time more on earth with his youngest son, and he told the latter that he was going on a pilgrimage and asked him to keep the pot of nectar with him. The son kept it very carefully for ten years. Now øiva÷arman with his wife returned from pilgrimage. By magic he had become a leper, and made his wife also a leper. Soma÷arman, his youngest son felt pained that his parents had fallen victims to such a fell disease and served them with meticulous care in every way. He foresaw their wants and desires and satisfied them to the full. Yet, the father lost temper with the son and used even to fist him. But, the son did not lose his temper in any manner and to the least degree. He continued to serve his parents most cheerfully.
     A century was over in this manner. The parents were greatly satisfied and pleased with their son, and ultimately the father cast one more illusion on the son. After stealing away by magic the nectar from the pot, he asked the son for it. When Soma÷arman looked into the pot for nectar, to his horror it was missing. But, he took the pot to his father saying to himself, 'Let there be nectar in it if I am truthful, if I have served my elders well and if I have observed pure tapas', and lo! the pot was filled with nectar.
     øiva÷arman blessed his son, and by the power of his yoga ascended to Vaikuõñha in the company of his wife. After this Soma÷arman began practising the most intense form of tapas. When the time for his death was near asuras approached him. Fear about asuras gripped him, who was in deep meditation, and as he breathed his last thinking about asuras he was born in his next life as Prahlàda, son of Hiraõyaka÷ipu and got killed by Viùõu in the war between Devas and Asuras. (Padma Puràõa, Bhåmi Khaõóa).

#<øIVASVâMä># A great poet in Sanskrit in the court of king Avantivarman, who ruled Kashmir between 854 and 884 A.D. Only one poem by him, Kapphiõàbhyudayam, composed on the model of Kiràtàrjunãyam, has been unearthed yet.

#<øIVODBHEDA># A sacred spot. One, who lives here taking the holy bath will derive the benefit of making a gift of a thousand cows. (Vana Parva, Chapter 82).

#<øIYâLI># A Puràõic place in Tanjore District in South India. Indra once fled to this place in fear of the asura called øårapadma and did tapas there. (Skanda Puràõa).

#<SKANDA># Subrahmaõya. (For further details see under Subrahmaõya).

#<SKANDAGRAHA># An evil spirit which afflicts boys upto the age of sixteen. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 230, Stanza 43, that this spirit is also known by the name Màtçkàgraha or Puruùagraha.

#<SKANDâPASMâRA># A demon derived from the body of Subrahmaõya. This would enter the womb of pregnant women and afflict the child in the womb. (M.B. Vana Parva, Chapter 230, Verse 26).

#<SKANDHA># A nàga (serpent) born in the family of Dhçtaràùñra. This serpent was burnt to death in the sacrificial fire of the serpent sacrifice of Janamejaya. (M.B. âdi Parva, Chapter 57, Verse 18).

#<SKANDHâKúA># A warrior of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 45, Verse 60).

#<øLEúMAKA(M)># (øLEúMâTAKAM). A forest. It was when Vi÷ravas, the grandson of Brahmà and Kaikasã, the daughter of Sumàlã were living in this forest, that Ràvaõa, Kumbhakarõa, Vibhãùaõa and øårpaõakhà were born to them. (Kamba Ràmàyaõa, Pårva Kàõóa).

#<øLIúòI># Son of Dhruva. Dhruva had two children øliùñi and Succhàyà by his wife øambhu. øliùñi married Succhàyà. Five sons, Ripu, Ripu¤jaya, Puõya, Vçkala and Vçkatejas, were born to them. Ripu, the eldest of them, was the father of Càkùuùa Manu, according to Harivaü a, Chapter 2.

#<SMARADæTä># A maid of Vçndà, the wife of Jalandhara. (Padma Puràõa 3:9).

#<SMèTI># The sovereign deity of remembrance. It is mentioned in Mahàbhàrata, øalya Parva, Chapter 46, Verse 64, that this goddess Smçti had walked in front of the army of Subrahmaõya. Smçti was the wife of Aïgiras. Four daughters, named Sinãvàlã, Kuhå, Ràkà and Anumati, were born to Aïgiras by his wife Smçtidevã. (Viùõu Puràõa, Aü÷a 1, Chapter 10).

#<SNâNA># Bathing. The Puràõas have ordered six kinds of bathing. They are Nitya snàna (daily bath), Naimittika snàna (incidental bath), Kàmya snàna (Desirable), Kriyà snàna (ceremonial), Kriyàïga snàna (bathing only the limbs used for rites) and Malakarùaõa snàna (Bathing to drag out excrements). (Agni Puràõa, Chapter 155).

#<øOBHANA># Son-in-law of Mucukunda. (See Para 3 under Mucukunda).

#<SODARYAVâN># A chariot of Indra. The peculiarity of this chariot was that two chariot-fighters could sit and fight at the same time in this. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 24, Verse 12, that Indra had, sitting in this chariot, killed ninetynine asuras (demons). This chariot passed hands from Indra to Uparicaravasu; from him to Bçhadratha, and from this King to Jaràsandha, on whose death, Indra took possession of it again. (M.B. Sabhà Parva, Chapter 24, Verse 48).

#<úOôAøARâJAKA># The story of sixteen famous Kings related by Vyàsa to Yudhiùñhira who, after the death of Abhimanyu in the war became averse to fighting. The Kings were (1) Marutta (2) Suhotra (3) Paurava (4) øibi (5) ørã Ràma (6) Bhagãratha (7) Dilãpa (8) Màndhàtà (9) Yayàti (10) Ambarãùa (11) øa÷abindu (12) Gaya (13) Rantideva (14) Bharata (15) Pçthu (16) Para÷uràma. (Droõa Parva, 16 Chapters from 165).

#<SOMA I># A son born to fire Bhànu by his third wife Ni÷à, who had given birth to two sons Soma and Agni and a daughter named Rohiõã. (M.B. Vana Parva, Chapter 221, Verse 15).

@<[Page 733b]>@

#<SOMA II># One of the eight Vasus. The eight Vasus are âpa, Dhruva, Soma, Dharma, Anila, Agni, Pratyåùa and Prabhàsa. (Viùõu Puràõa, Aü÷a 1. 15).

#<SOMA III># A son of Jaràsandha. It is stated in Bhàgavata, Skandha 9, that Jaràsandha had four sons named Soma, Sahadeva, Turya and øruta÷ru.

#<SOMâ># A celestial maid. This celestial beauty performed a dance at the birth festival of Arjuna. (M.B. âdi Parva, Chapter 122, Verse 61).

#<SOMA># Juice extracted from Soma creeper. It is believed that the devas accept Soma in sacrifices.

#<SOMADâ># A Gandharva damsel. (For further details see under Cålã).

#<SOMADATTA I># A King of the Ikùvàku dynasty.
     %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvata Manu-Ikùvàku-Diùña-Nàbhàga-Phalantana-Vatsaprãti-Pràü÷u-Pramati-Khanitra-Càkùuùa-Rambha-Kaninetra-Karandhama-Avikùit-Marutta-Dama-Ràjyavardhana-Sudhçti-Nara-Kevala-Bandhumàn-Vegavàn-Tçõabindu-Alambuùa-Vi÷àla-Hemacandra-Dhåmràkùa Sç¤jaya-Sahadeva-Kç÷à÷va-Somadatta.

#<SOMADATTA II># A King of Pà¤càla. He was the great grandson of Sç¤jaya and the grandson of Sahadeva. The father of Somadatta was Kç÷à÷va. (Vàlmãki Ràmàyaõa, Sarga 47).

#<SOMADATTA III># A King of the Kuru dynasty.
     1) %<General information.>% This King was the son of Bàlhãka and the grandson of King Pradãpa. Three sons named Bhåri, Bhåri÷ravas and øala were born to Somadatta.
     2) %<Other details.>%
     (i) Somadatta and his sons were present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Verse 14).
     (ii) Somadatta had participated in the royal consecration sacrifice of Yudhiùñhira. (M.B. Chapter 34, Verse 8).
     (iii) This Somadatta was present at the Svayaüvara of Devakã. At that time there occurred a hand to hand fight between øini and Somadatta. (M.B. Droõa Parva, Chapter 114, Verse 14).
     (iv) The defeat from øini being unbearable, Somadatta did penance to get power to vanquish him and øiva appeared before him. Somadatta made the following request:- "God! May I be granted a son who would be powerful enough to kick down the son of øini in his palace." øiva granted his wish. Bhåri÷ravas was the son born in conformity with this boon. He grew up and defeated the son of øini and kicked him in the palace of the King. This story occurs in Mahàbhàrata, Droõa Parva, Chapter 144.
     (v) Somadatta fought against Sàtyaki and Bhãmasena in the battle of Bhàrata and fell down unconscious. (Droõa Parva, Chapter 157, Verse 10).
     (vi) In the battle which followed this, Sàtyaki killed Somadatta. (M.B. Droõa Parva, Chapter 162, Verse 33).
     (vii) It is mentioned in Mahàbhàrata, â÷ramavàsika Parva, Chapter 11, Verse 17, that Dhçtaràùñra performed the sacrifice of giving offerings to the spirit of Somadatta.
     (viii) Somadatta was one of the spirits which appeared on the surface of the Ganges when invoked by Vyàsa. (M.B. â÷ramavàsika Parva, Chapter 32, Verse 12).

#<SOMADHEYA># An ancient country in east Bhàrata. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 30, Verse 10, that Bhãmasena defeated the people of this country.

#<SOMAGIRI># A mountain. This mountain ought to be thought of every morning and evening. (M.B. øànti Parva, Chapter 165, Verse 33).

#<SOMAKA I># It is mentioned in Mahàbhàrata, âdi Parva, Chapter 122, Verse 40, that all the Kùatriyas of the Somaka dynasty are called Somakas.

#<SOMAKA II>#
     1) %<General information.>% A King of Pà¤càla. This generous King was the son of Sahadeva and the grandson of Subhàsa. In accordance with the advice of Brahmins, the King once sacrificed his son. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 128 that on completion of the sacrifice he got one hundred sons.
     2) %<Other details.>%
     (i) This King Somaka travelled with his priests, through the holy worlds and hell and returned. (M.B. Vana Parva, Chapter 128, Verse 11).
     (ii) King Somaka made offerings of cows as alms and attained heaven. (M.B. Anuֈsana Parva, Chapter 76, Verse 25).
     (iii) Never had he eaten flesh in his life. (M.B. Anuֈsana Parva, Chapter 115, Verse 63).
     (iv) Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 8, that this Somaka stays in the palace of Yama prasing him.

#<SOMAKäRTI># One of the hundred sons of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Verse 99).

#<SOMAPA># I. A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 70).

#<SOMAPA II># An eternal god of offerings to the manes. (M.B. Anuֈsana Parva, Chapter 91, Verse 34).

#<SOMAPâ (SOMALA)># One of the seven Pitçs. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 11, Verse 49, that this god dwells in the palace of Brahmà.

#<SOMAPADA># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 34, Verse 119, that those who bathe in the particular holy bath called Màhe÷varapàda in this place will obtain the fruits of a horse-sacrifice.

#<SOMAøARMâ I># A brahmin. (See under Guõàóhya).

#<SOMAøARMâ II># Son of the brahmin øiva÷armà. (For detailed story see under øiva÷armà).

#<SOMâøRAMA># A holy place. He who visits this holy place will be praised by others. (Mahàbhàrata, Vana Parva, Chapter 84, Verse 157).

#<SOMAøRAVAS># A hermit. His father was øruta÷ravas. Once King Janamejaya approached øruta÷ravas and requested him to let him have Soma÷ravas as sacrificial priest. (For further details see under øruta÷ravas III).

#<SOMâøRAYâYAöA># An ancient holy place situated in the basin of the Gaïgà. The Pàõóavas visited this holy place while they were on their way to Pà¤càla from Ekacakrà. It was in this place that Citraratha the Gandharva who had been defeated by Arjuna, had enjoyed bathing sports with girls. It was because of these two facts that Somà÷rayàyaõa became a holy place. (M.B. âdi Parva, Chapter 169, Verse 3).

#<SOMATäRTHA I># An ancient holy place situated in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Verse 19, that one could attain the fruits of the sacrifice of royal consecration by bathing in this holy bath.

#<SOMATäRTHA II># Another ancient holy bath situated in Kurukùetra. In Mahàbhàrata, Vana Parva, Chapter 83, Stanza 114, it is mentioned that by bathing in this holy place, one could attain the world of Candra (Moon). (See under Prabhàsa Tãrtha also).

#<SOMAVARCAS># An eternal god of offering to the manes. (Mahàbhàrata, Anu÷àsana Parva, Chapter 91, Stanza 33).

#<øOöâ NADä># A river famous in the Puràõas. Some important facts about this river are given below:-
     (i) River øoõà remains in Varuõa's assembly worshipping him. (M.B. Sabhà Parva, Chapter 9, Verse 21).
     (ii) Lord ørã Kçùõa crossed this river on his way from Indraprastha to Ràjagçha. (M.B. Sabhà Parva, Chapter 20, Verse 27).
     (iii) There is a sacred place called "Vaü÷agulma tãrtha" in river øoõà. By bathing in it one gets the benefit of A÷vamedha Yàga. (M.B. Vana Parva, Chapter 85, Verse 8).
     (iv) River øoõà is regarded as the source of Agni. (M.B. Vana Parva, Chapter 222, Verse 25).
     (v) Vi÷vàmitra, Ràma and Lakùmaõa took rest for a night on the banks of river øoõà. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, 31st Sarga).

#<øOöITAPURA># The capital city of Bàõàsura. This city was protected by øiva, Kàrttikeya, Bhadrakàlã, Agni and other divinities. In the battle between ørã Kçùõa and Bàõa, the former defeated all the sentries and entered the city through the northern gate. Within the fort, Bàõa was defeated. Mahàbhàrata, Sabhà Parva, Dàkùinàtya Pàñha, Chapter 38 mentions that ørã Kçùõa released Aniruddha and Uùà from their prison.

#<øOöITODA># A Yakùa. He remains in Kubera's assembly and worships him. (M.B. Sabhà Parva, Chapter 10, Verse 17).

#<øRADDHâ I># A daughter born to Dakùa Prajàpati by his wife Praùåti. Twentyfour daughters were born to them. Of them, thirteen were the wives of Dharmadeva including øraddhà.
     Dharmadeva had a son named Kàma by øraddhà. (Viùõu Puràõa, Part 1, Chapter 7).

#<øRADDHâ II># Sårya's daughter. She had several other names such as, Vaivasvatã, Sàvitrã, Prasavitrã etc. (For more details, see under Sàvitrã I),

#<øRADDHâ III># Wife of Vaivasvata Manu. (See under Vaivasvata Manu).

#<øRADDHâ IV># Daughter born to Kardama Prajàpati by Devahåti. She became the wife of Aïgiras. They had two sons, Utatthya and Bçhaspati and four daughters, Sinãvàlã, Kuhå, Ràkà and Anumati. (Bhàgavata, 3rd Skandha).

#<øRâDDHA># The offering given to Pitçs. According to the Puràõas øràddha is a very important ceremony. Here, "Pitçs" does not mean "the souls of the dead". Pitçs belong to a special class of gods.

#<øRâDDHAPARVA># A sub-division of Strã Parva in Mahàbhàrata. It comprises Chapters 26 and 27 of Strã Parva.

#<øRADDHâVATä># A city of Varuõa. (See under Aùñadikpàlakas).

@<[Page 735a]>@

#<SRAJA># An eternal god concerned with offering to the manes (Vi÷vadeva). (M.B. Anu÷àsana Parva, Chapter 91, Verse 33).

#<øRAMA># Son of âpa, one of the Aùñavasus. âpa had four sons named Vairuõóa ørama, øànta and Dhvani. (Viùõu Puràõa, Aü a 1, Chapter 15).

#<øRAVâ># Son of Santa, a Maharùi who belonged to Gçtsamada's family. He was the father of Tamas. (Mahàbhàrata, Anu÷àsana Parva, Chapter 30, Verse 63).

#<øRâVA># Son of Yuvanà÷va, a King of the Ikùvàku dynasty. He was the father of the King øràvasta. (Mahà Bhàrata, Vana Parva, Chapter 202, Verse 3).

#<øRAVAöA I># A son of Muràsura. Muràsura had seven sons. They were: Tàmra, Antarãkùa, øravaõa, Vasu, Vibhàvasu, Nabhasvàn and Aruõa. They were all killed by ørã Kçùõa. (Bhàgavata, Skandha 10).

#<øRAVAöA II># One of the twentyseven stars (nakùatras). Those who perform øràddha on the day of this star will attain heaven. (M.B. Anu÷àsana Parva, Chapter 39, Verse 11).

#<øRâVAöA># See 3rd Para under Da÷aratha.

#<øRAVAöADVâDAøä># A holy day. Observance of a fast on this day after a bath at the confluence of two rivers is believed to bring Mokùa.

#<SRâVAøAUCA># Defilement attached to the flux due to abortion. It is ordered in Agni Puràõa, Chapter 258, how to observe this defilement. It is said that women should observe defilement for as many nights as the number of the months of pregnancy, till the flux. If the flux took place in the fourth month, defilement should be observed for three nights. If it was in the fifth month that the flux had occurred, pollution for ten days would have to be observed. This is meant for Brahmins. In the case of a Kùatriya woman if the flux occurred in the fifth month, she has to observe defilement for four days; and five days for a Vai÷ya woman, and eight days for a øådra woman. In the case of a øådra woman, if the flux is after five months, she has to observe pollution for twelve days. In this stage the father will be purified by a bath.

#<øRâVASTA># Son of the King øràva. (See under øràva).

#<øRâVASTäPURA># Capital city of øràvasta, King of the Ikùvàku dynasty. It was named "øràvastãpurã" or "øràvastãpura" because it was built by øràvasta, according to Mahàbhàrata, Vana Parva, Chapter 202, Verse 4.

#<øREöIMâN># A Ràjarùi. Mahàbhàrata, âdi Parva, Chapter 67, Verse 51 says that he was the rebirth of the fourth Kàlakeya. The following pieces of information about this Ràjarùi are gathered from Mahàbhàrata:-
     (i) øreõimàn was present at the Svayaüvara of Pà¤càlã. (M.B. âdi Parva, Chapter 185, Verse 11).
     (ii) He ruled over Kumàrade÷a. Bhãmasena, in the triumphal march of the eastern lands, defeated øreõimàn. (M.B. Droõa Parva, Chapter 30, Verse 1).
     (iii) Sahadeva, in his conquest of Southern lands defeated him. (M.B. Sabhà Parva, Chapter 31, Verse 5).
     (iv) In the course of the Bhàrata Yuddha, øreõimàn was killed by Droõa. (M.B. Karõa Parva, Chapter 6, Verse 35).

#<øèGâLA># A King of the "Strã ràjya". This king had attended the Svayaüvara of the daughter of Citràïgada, king of Kaliïga. (Mahàbhàrata, øànti Parva, Chapter 4, Verse 7)

#<SèGâLAVâSUDEVA># See under Kçùõa, Para 13, Sub Para 5.

#<øRäBHâNU># A son of Satyabhàmà. She had ten sons including ørãbhànu. (Bhàgavata 10th Skandha).

#<øRäBIMBAKI># Father of Mçgàïkavatã. (See under ørãdatta)

#<øRäDATTA># Son of Kàlanemi a Bràhmaõa of Màlava land. Kàlanemi and Vigatabhaya were the sons of a Bràhmaõa named Yaj¤asena. After the death of their father they went to Pàñalãputra for education. The teacher gave his two daughters in marriage to them. By the blessing of goddess Lakùmã, Kàlanemi became rich in course of time and he was also blessed with a glorious son. Since he was given by the blessing of Lakùmã (ørã) he was named ørãdatta.
     ørãdatta grew up and became an expert in archery. Kàlanemi's younger brother, Vigatabhaya left home and went on a pilgrimage after his wife's death by snake-bite. Kàlanemi's king, Vallabha÷akti was pleased with ørãdatta and invited him to live in the palace. In this way, he became the intimate friend of the king's son, Vikrama øakti. After that, Bàhu÷àli and Vajramuùñi, the princes of Avantã became the friends of ørãdatta. Mahàbala, Vyàghrabhaña, Upendrabala and Niùñhåraka, who were the Minister's sons, also sought the protection of ørãdatta.
     One day, ørãdatta along with Vikrama÷akti and other companions went to bathe to the banks of the Gaïgà. While they were there, the party of friends began to engage in some amusements. ørãdatta assumed the role of a king and the others posed as his subjects. Vikrama÷akti, the king's son, could not tolerate it. He challenged ørãdatta for a fight. In the fight Vikrama÷akti was defeated. But he secretly resolved to kill ørãdatta by hook or by crook. Srãdatta understood his secret plan.
     After leaving Vikrama÷akti, ørãdatta was walking with the others along the river-bank when he saw a woman struggling for life because she was caught in a whirlpool in the middle of the river. ørãdatta at once left his companions and jumped into the river and swam up to her. When he was almost within reach of her hair the woman sank into the water. ørãdatta also sank and followed her, but after some time, he found neither the woman nor even water. He found himself in a øiva temple. He offered worship there and took rest in a park close by. The next morning a woman came to worship in the temple. When she returned after worship, ørãdatta followed her. The woman who was alarmed, walked faster and at last reached a heavenly abode. She entered the house and took her seat on a cot inside. ørãdatta also got in and sat near the cot. Many other women came and stood around her. Without any apparent reason she began to cry. ørãdatta who was puzzled, asked her why she was crying. She replied to him in the following words:--
     "I am the grand-daughter of the Asura king, Mahàbali. I am the eldest of his one thousand grand-daughters. My name is 'Vidyutprabhà'. Viùõu has captured and imprisoned our grandfather, Mahàbali. He has also killed our father in battle. After that he has expelled us all from our Capital city. To prevent us from entering it again, he has posted a lion as sentry at the palace gate. That lion is a Yakùa who was cursed by Kubera. If any one defeats him, he would be liberated from his curse. By defeating that lion, you will get a divine sword. With that you can defeat anyone." As soon as he heard this story, ørãdatta rushed towards the lion. In the fight that followed, the lion was defeated and it was suddenly transformed into the old Yaksa. Pleased with the hero who was instrumental in lifting his curse, he gave ørãdatta a sword called "Mrgàïkaka" and then disappeared. Vidyutprabhà entered the palace, accompanied by her sisters and ørãdatta. She gave a ring to ørãdatta which had the power to destroy the effects of poison. She fell in love with him. She asked him to take a bath in the tank close by after giving the sword to her, and undertook to kill any crocodile which might attack him. ørãdatta, keeping the sword in his own hand, stepped into the water and sank into it. But he rose up in the river Gaïgà into which he had jumped earlier. He reached the bank of the river and went in search of his companions. On the way, he met with Niùñhåraka. In the course of their talk, Niùñhåraka informed ørãdatta that, Vallabha÷akti passed away and Vikrama÷akti was then ruling over the country. The new king had killed Kàlanemi and was on the look-out for murdering ørãdatta. Both of them resumed their journey and when they reached Ujjayinã, they met with the rest of their friends. On their way, a woman joined their party. She had lost her way while going to the land of Màlava. ørãdatta and Niùñhåraka walked in the company of that woman and at last they arrived at a deserted city. They spent the night in that city. During the night when ørãdatta happened to wake up, he saw to his horror, that the woman had killed his friend Niùñhåraka and was eating his flesh. ørãdatta at once drew his sword and caught hold of her hair and was about to cut off her head when she was transformed into a Ràkùasa woman. She prayed to him not to kill her and told him her story. She had become a Ràkùasa woman by a curse. Long ago Vi÷vàmitra did tapas to obtain Kubera's place. At that time Kubera sent her to break Vi÷vàmitra's tapas. Since she failed in her attempts to attract him by her charms, she tried to subdue him by assuming the form of a terrible monster. The sage thereupon cursed her to become a Ràkùasa woman with that figure. He declared that the curse would be lifted when ørãdatta grasped her hair. She added that she had been killing and eating the inhabitants of that city for a long time and that explained why the city had become deserted. Now that she was liberated from the curse, she asked ørãdatta what boon he wished to have.
     He replied that he only wanted his friend to be restored to life. After reviving Niùñhåraka, she disappeared. Early next morning they reached Ujjayinã. There, they met their old friends, Bàhu÷àlã and others. ørãdatta described to them his experiences after sinking in the Gaïgà.
     Later, once when ørãdatta went to a festival, he happened to meet Mçgàïkavatã, daughter of a King named ørãbimbaki. They fell in love with each other. When she left the place, ørãdatta felt very much depressed. Bàhu÷àlã and others also knew about it. They offered to take him to Mçgàïkavatã. But just then she fell down unconscious, bitten by a snake. ørãdatta soon restored her with the help of the magic ring which Vidyutprabhà had given him earlier. After that he returned with his friends to Bàhu÷àlã's house, leaving behind the ring with Mçgàïkavatã. The King who was deeply grateful for the cure of his daughter sent plenty of wealth and gold to ørãdatta. But ørãdatta gave all of them to Bàhu÷àlã's father. He was always doting on Mçgàïkavatã and was much pained at his separation from her. At this stage, the princess's favourite maid came to him on the pretext of returning the magic ring and informed him that Mçgàïkavatã was also pining for him and was even prepared to die for his sake. ørãdatta sent her back with a secret message of love and cheer. After that in consultation with his friends he made a plan to take the princess secretly to Mathuràpurã. On the next day, Bàhu÷àlã with three of his friends left for Mathurà pretending to go there for trade. He made all arrangements on the way for the secret conveyance of the princess. That night, ørãdatta sent a woman and her daughter to the palace after making them senseless with heavy drink and arranged for their sleeping there. As directed by ørãdatta, Bhàvanika set the palace on fire and slipped out of the building with the princess. ørãdatta sent them at once to Mathuràpurã. The woman and her daughter who were burnt alive in the palace were supposed to be the maid and the princess. ørãdatta set out to Mathurà to meet Mçgàïkavatã. On the way he saw several evil omens. On arrival at Vindhyavana, he saw his friends lying helpless, after having been severely beaten up by unknown enemies. They informed him that a stranger leading a powerful army overpowered them and galloped away on horseback, taking the princess with him.
     ørãdatta immediately started in pursuit of the unknown enemy. Shortly after, he caught sight of the army led by a Kùatriya prince who was taking Mçgàïkavatã on horseback with him. After a fierce fight, ørãdatta rescued the princess from the youth, captured his horse and rode on it with her towards his friends. When they had gone a short distance, the horse which had been wounded in the battle, fell dead on the way. At that time he went in search of water to quench their thirst, leaving Mçgàïkavatã at the spot. By the time he returned with water, the sun had set. So he lost his way and wandered about in the forest till day-break when he reached the place where he had left Mçgàõkavatã. But she was not seen anywhere there. To get a better view of the neighbourhood in the hope of finding her, he climbed to the top of a tree near by, after placing his sword on the ground. Just then a hunter named øabara came that way and took up ørãdatta's sword. ørãdatta saw this, but he got down from the tree and instead of attacking him, merely asked him whether he knew about the whereabouts of Mçgàïkavatã. To this øabara said that he thought that she had reached his cottage and asked ørãdatta to accompany his followers to the cottage. He also offered to go with him and promised to return his sword after reaching there.
     ørãdatta reached the cottage with them. Being utterly exhausted, he fell into a deep slumber. When he woke up he found that his legs were chained together. While he was lying thus, a woman named Mocanikà approached him and said:--"Why did you come here to court death? øabara has now gone out on some business. As soon as he returns he will offer you as a sacrifice to Bhadrakàlã. It is for that purpose that he has brought you here and put in chains. But there is yet one way of escape for you. This øabara has a very beautiful daughter. She has fallen in love with you. If you marry her everything will turn out well."
     For his own safety, ørãdatta married øabara's daughter according to the Gàndharva method. Shortly after, she became pregnant. Her maid Mocanikà informed her mother all about it. That kind and affectionate mother came to ørãdatta and said:--"øabara is a very cruel man. If he comes to know of this, he will never forgive you. Therefore you must leave the place at once, but you should never forget my daughter." With these words she took leave of him. ørãdatta disclosed the story of that sword to her and started on his journey again, in search of Mrgàïkavatã. From a hunter whom he happened to meet on the way, he came to know that she was living in a place called Nàgasthala near Mathurà, under the protection of Vi÷vadatta a Bràhmaõa.
     ørãdatta at once went to Vi÷vadatta's house and made enquiries about his wife. Vi÷vadatta informed him that he had entrusted her with a Bràhmaõa who was the minister and priest of King øårasena. He suggested that ørãdatta should stay with him that day and they could proceed to øårasena's place next morning.
     ørãdatta accordingly stayed there and started for Mathurà at day-break on the next day. On the way he took bath in a tank just outside the city. While bathing he happened to get a silk cloth and a necklace of beads from the bed of the tank. After his bath, he entered the city with the silk and necklace. Mistaking him for a thief, the police arrested him. Really the silk and necklace had been hidden in the tank by thieves. ørãdatta was produced before the King with the stolen articles. The king condemned him to death. Mçgàïkavatã who was staying in the custody of the minister happened to see ørãdatta being taken to the place of execution. She immediately ran up to the minister and told him that ørãdatta was her husband. When the King came to know it, he ordered him to be brought back to the palace. As soon as ørãdatta saw the minister, he felt certain doubts about his identity. The minister had a striking resemblance to his father's brother Vigatabhaya who had left home years ago. His doubts were confirmed when the minister revealed his identity and the two embraced each other after their long separation. ørãdatta narrated the whole story of his sufferings and misfortunes beginning from the murder of Kàlanemi up to that time. On hearing his tragic story, the minister burst into tears and told him that he had received a boon from a Yakùã by which he had obtained 5000 horses and plenty of wealth. All this he gave to ørãdatta and his wife.
     The king of that country had a daughter. ørãdatta's next plan was to marry her also. Vigatabhaya gave him the necessary help. The minister took her with ørãdatta and his friends on the pretext of offering worship at the temple in Avantã. They had to encounter a band of robbers on the Vindhya mountain. ørãdatta was overpowered and the robbers plundered all their wealth. Vigatabhaya and others were captured. ørãdatta was taken to be sacrificed to Bhadrakàlã. When he was about to be sacrificed, his wife, the daughter of øabara arrived there with her son. It was within the territory of ørãcaõóa. She stopped the robbers from performing the sacrifice and returned to her own house with ørãdatta. The Caõóàla band took Vigatabhaya and others to ørãdatta and they were released. After the death of King øabara, ørãdatta became the King of that wood. He got back his sword Mçgàïkaka. He married the daughter of øårasena. ørãdatta's friends also came there. All of them joined together and killed Vikrama÷akti in a battle. After that ørãdatta was crowned king of the whole country up to the ocean. (Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 2).

#<øRäDEVâ># Daughter of King Devaka. This princess was married by Vasudeva. They had six sons including Nandaka. (Bhàgavata, Navama Skandha; Viùõu Puràõa, 1. 18).

#<øRäDHARA># A king who lived in Tretàyuga. (For more information see under Varatanu).

#<øRäKèúöA># See under Kçùõa.

#<øRäKUöôA># A holy place. If one worship Brahmà at this holy place famous in the three worlds, one would get the benefit of the gift of a thousand cows. (M.B. Vana Parva, Chapter 82, Verse 85).

#<øRäKUöôALA># Son of the Vai ya Hemakuõóala. (See Para 2 under Yamunà).

#<øRäKU¥JA># A Sarasvatã tãrtha situated in Kurukùetra. By bathing in this tãrtha, one gets the same reward as by performing an Agniùñoma yaj¤a. (Mahàbhàrata, Vana Parva, Chapter 83, Verse 105).

#<øRäMADBHAGAVADGäTâ PARVA># A sub-division of Bhãùma Parva in Mahàbhàrata. Chapters 13 to 42 of Bhãùma Parva, are included in it.

#<øRäMâN># Son of Nimi, who was the son of Dattàtreya.

#<øRäMâTâ># An aspect of Devã who incarnated to kill the Ràkùasa named Karõàñaka who used to abduct the wives of Maharùis in the disguise of a Bràhmaõa. (Skanda Puràõa, 3: 2: 16-18).

#<øRäMATä I># A Gandharva maid. In Kamba Ràmàyaõa, Yuddhakàõóa there is a story associating this Gandharva maid with the churning of the ocean of milk:-
     A Gandharva maid named ørãmatã who had acquired incomparable proficiency in music used to sing hymns in praise of Lakùmãdevã. Devã appeared before her and presented a garland of Kalpaka flowers to ørãmatã. As she was returning with the garland, she met sage Durvàsas on the way. She offered the garland to him. Durvàsas who reached Devaloka with the garland gave it to Indra. Indra used it for adorning the tusk of Airàvata. Airàvata who was annoyed at it threw it away in a fury. Durvàsas took it as a personal insult to him and in his rage cursed all the gods to be subjected to the infirmities of old age. It is to save them from the effects of old age that the ocean of milk was churned to obtain Amçta. (For more details see under Amçta).

#<øRäMATä II># A woman follower of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 3).

#<øRäPARVATA># A sacred mountain. Those who go to this mountain and offer worship to øaïkara after bathing in the forest rivers get the same reward as from an A÷vamedhayàga. (M.B. Vana Parva, Chapter 85, Verse 18).

#<øRä RâMA># See under Ràma.

#<øRä RâMAKèúöA PARAMAHAýSA>#
     A great thinker who shed new light on Indian spiritual philosophy. He was born on February 18, 1836 in a village called Kumàrpukkår. His father was Khudiràm Caññopàdhyàya and his mother was Candràdevã.

@<[Page 738a]>@

#<øRäTäRTHA># A holy place in Kurukùetra. In Mahàbhàrata, Vana Parva, Chapter 83, Verse 46 it is stated that by bathing and worshipping gods and pitçs at this holy place, one would be blessed with issues.

#<øRäVAHA># A nàga who was born to Ka÷yapaprajàpati by his wife Kadrå. (Mahàbhàrata, âdi Parva, Chapter 35, Verse 13).

#<øRäVATSA># A mole on Mahàviùõu's chest. (For more details see under Bhçgu).

#<SèMARA># A young deer. Mçgamandà daughter of Ka÷yapa gave birth to èkùas (Bears) Sçmaras (young deer) and Camaras (a kind of deer called Bos grunniens). (Vàlmãki Ràmàyaõa Araõya Kàõóa, Sarga 14).

#<øèðGA># øiva's special musical instrument. (M.B. Vana Parva, Chapter 88, Verse 8).

#<øèðGâRAVALLI># Mother of Kambar the celebrated Tamil poet and author of Ràmàyaõa.

#<øèðGAVâN I>#
     1) %<General.>% A mountain. It is situated to the north of the region called "Ilàvçtta". Devã Bhàgavata, 8th Skandha refers to three mountains--Nãlagiri, øvetagiri, and øçïgavàn--which are the sources of many rivers and which stand at intervals of 2,000 miles.
     2) %<Other details>%
     (i) Arjuna crossed this mountain and entered Kuruvarùa in the course of his triumphal campaign over the northern land.
     (ii) This mountain is rich in minerals, is of outstanding brilliance, and is the abode of Siddhas and Càraõas. (M.B. Bhãùma Parva, Chapter 6, Verse 5).
     (iii) Sa¤jaya spoke at length about this mountain to Dhçtaràùñra. (M.B. Bhãùma Parva, Chapter 8, Verse 8).
     (iv) This mountain is glorious enough to be remembered with reverence at dawn and dusk. (M.B. Anuֈsana Parva, Chapter 165, Verse 32).

#<øèðGAVâN II># An ancient sage. He was the son of Gàlava. He married by force, a woman named Vçddhakanyà. After a night's married life, Vçddhakanyà departed. The sage then renounced everything and followed her. (M.B. øalya Parva, Chapter 82).

#<øèðGAVERA># A nàga born in Kauravyakula. This nàga was burnt up in Janamejaya's Sarpasatra. (M.B. âdi Parva, Chapter 57, Verse 13).

#<øèðGAVERAPURA># A sacred place. Guha, ruler of this place ferried Ràma and Lakùmaõa across the river Gaïgà. It became a holy spot by the touch of ørã Ràma's feet. (See under Guha).

#<øèðGAVIúA># A sage. In ègveda, Maõóala 8, Anuvàka 17, Såkta 13, it is mentioned that Indra was born from the stomach of this sage.

#<øèðGERä># A Mañh was founded here by øaïkaràcàrya. (See under øaïkaràcàrya).

#<øRðGä># The young sage who cursed Parãkùit. (See the 3rd para under Parãkùit).

#<Sè¥JAYA I>#
     1) %<Genealogy.>% See under Somadatta.
     2) %<General information.>% A king of the Ikùvàku dynasty. His father was øviti. This king øviti was also called øvitya King. On the death of his father Sç¤jaya became king.
     The hermits Nàrada and Parvata were friends of Sç¤jaya. Once both of them came and lived in the palace of the King as his guests. Sç¤jaya had a beautiful daughter named øucismità. Both Nàrada and Parvata loved her. One day Nàrada directly asked Sç¤jaya, for the hand of his daughter. Parvata got angry at this and cursed Nàrada that he would not attain heaven. Nàrada retorted with the same curse. Sç¤jaya pacified both.
     Sç¤jaya had no sons. He informed the hermits of this sad state. Nàrada blessed the king and said that a son named Suvarõaùñhãvã would be born to him and that with his birth everything in the palace would become gold. Accordingly the son Suvarõaùñhãvã was born to Sç¤jaya and everything in the palace became golden. When the son became four years old, by the sorcery of Indra the child died. Nàrada brought him to life again. (See under Suvarõaùñhãvã).
     The fact that gold was accumulating in the palace of Sç¤jaya due to the boon given to Suvarõaùñhãvã, reached the ears of robbers. One night they carried the child away, and killed him. Then only did they come to understand that there was no gold inside him. Sç¤jaya cried aloud at the loss of his son. To pacify the King, Nàrada and Parvata told him stories of sixteen kings. (M.B. Droõa Parva, Chapter 55).
     3) %<Other details.>%
     (i) Sç¤jaya sits in the palace of Yama, praising him. (M.B. Sabhà Parva, Chapter 8, Verse 15).
     (ii) When Nàrada told the King the stories of sixteen Kings, his sorrow subsided. (M.B. Droõa Parva, Chapter 71, Stanza 4).
     (iii) By the power of Nàrada Sç¤jaya's son was brought to life again. (Droõa Parva, Chapter 71, Verse 8).
     (iv) ørã Kçùõa told Dharmaputra the story of Sç¤jaya, with a view to pacify him. (M.B. øànti Parva, Chapter 29).
     (v) Sç¤jaya had never eaten flesh in his life. (M.B. Anu÷àsana Parva, Chapter 115, Verse 63).

#<Sè¥JAYA II># A royal hermit. This royal hermit was the father of the mother of Ambà, the princess of Kà÷ã, and a friend of Para÷uràma. At the request of Ambà who had been forsaken by Sàlva, Sç¤jaya first approached Para÷uràma and then saw Bhãùma and persuaded him to marry Ambà. (M.B. Udyoga Parva, Chapter 175, Stanzas 15 to 27).

#<SèúòI (CREATION)># The Indian theory of creation is given below:
     1) %<Triguõas>% (The three attributes). The base of the universe is the set of the three attributes. They are Sattva (purity), Rajas (passion) and Tamas (inertia). Only things which could be seen, possess these three attributes. Things which could be seen are perishable. The indestructible could not be seen. Shape or form is an attribute. God has no form. So god is without attributes. The God devoid of attributes can be realised by knowledge, but cannot be seen with the ordinary eyes. The three attributes have a power each. Knowledge is the power of Sattva, activity, the power of Rajas and reason the power of Tamas.
     2) %<The five elements.>% From the divine power of Tamas, five senses came into being, such as sound, touch, form, taste and smell. Sound is the attribute of ether; touch, the attribute of air; form, the attribute of fire; taste, the attribute of water; and smell, the attribute of earth. These are the minute senses or essentials. These five senses having the divine powers, joined together with the five minute essentials, make up the attribute of Tamas.
     From the attribute of Sattva having the power of knowledge, the ten essentials, such as air, the Sun, Pà÷ã (Varuõa) two A÷vinã-gods, Candra (Moon), Brahmà, Rudra, Kùetraj¤a and mind, came into being. From these essentials the formation of five matters took place. They are the five elements. When vigour enters the quintupled elements, egoism is given a form. This vigour with perceptible body is called âdi Nàràyaõa (Primordial Nàràyaõa). Anyhow, quintupled elements will be bright with firm attributes. Ether has the attribute of sound only. Air has the attributes of sound and touch. Fire has the three attributes of sound, touch and form. Water has the four attributes of sound, touch, form and taste, and earth has the five attributes of sound, touch, form, taste and smell. The variegated expression of these five elements is called the universe. It is stated in Devã Bhàgavata, Skandha 3, that the number of species of living beings found in the universe is eightyfour lakhs.
     3) %<The embodied three (Trinity).>% It has been mentioned in the last section how the three attributes came into existence and how the five elements originated from the three attributes and how vigour or energy acted upon the five elements and âdi Nàràyaõa or Viùõu came into being. In this section the birth of the three divine figures is being dealt with.
     In the known beginning, on the surface of the wide waters, covering the universe made of the five elements, Mahàviùõu lay on a banyan tree, as a child. "Who am I? How was I made, and what for? What have I to do?", and so on were the thoughts of the child. Instantly a voice from the ether fell into his ears saying, "I am everything. There is nothing eternal except me." Mahàviùõu lay contemplating on the voice he heard, when Mahàdevã appeared before Mahàviùõu and said thus:--"Lo! Mahàviùõu! Whenever the universe required creation, preservation and destruction, by the potentiality of the Omnipotence or the Brahman with no attributes, you too had taken origin. Understand that the Omnipotence is beyond attributes. We all are within the purview of attributes. Your attribute mainly is Sattva. From your navel, will be born Brahmà with Rajas as his main attribute and from the forehead of that Brahmà, øiva with Tamas as his main attribute will be born. By the power of penance, Brahmà will acquire the power of creation and with the help of the attribute of rajas, he will create a world of the colour of blood. You will be the protector and preserver of that world, and at the end of the Kalpa (world-age) øiva will destroy that world. I am that power of purity, which stands as help and assistance to you in creation." Accordingly, Brahmà was born from the navel of Viùõu and øiva was born from the forehead of Brahmà. (Devã Bhàgavata, Skandha 1).
     4) %<Creation. Sprouts, Animals and Humanity.>% After the birth of the Trinity, while Brahmà was contemplating on creation, some creations of the attribute of Tamas originated from him unknowingly. It was Avidyà (Ignorance), having mertia, desire, great desire, darkness and great darkness as its five branches. That god continued his contemplation. Then five kinds of immovables without the power of knowledge or brightness in and out alike, and with souls covered with darkness, originated. As these immovables are said to be prominent, the creation of them is called prominent creation. These are called Sprouts (Udbhids). Seeing that this creation was not sufficient, the god again sat in contemplation. This time animals having horizontal back bones and organs of sense were created. They were called tiryaksrotas, as they walked horizontally. They, such as cow etc. are having more of the attributes of darkness and less of knowledge. They traverse wrong paths due to lack of knowledge though they think otherwise. Egoism, pride and twentyeight kinds of incapacities are their qualities. Though they possess knowledge inwardly they do not know each other. Thinking that this creation also was not sufficient, Brahmà again engaged himself in contemplation, and there came out another creation. It was called 'ærddhvasrotas' (flowing upwards). This third creation having the attribute mainly of Sattva moved in a lofty level. Those who were born in this creation, desired for comfort and pleasure and were with the light of knowledge inwardly and outwardly. When the third creation called Devasçùñi (creation of gods) originated from Brahmà he grew happy and contented.
     Even after creating thus much, Brahmà did not feel satisfaction. So he made the creation of 'Arvàksrotas' (moving downwards). The creatures of this group were having the attributes of Sattva, Rajas and Tamas in an advanced degree. So they are miserable and full of activity. They are human beings.
     Thus having completed the creation of Udbhids (Sprouts), Tiryaks (animals) and Arvàks (human beings) Brahmà passed on to the creation of heavenly beings. (Viùõu Puràõa, Aü÷a 1; Chapter 5).
     5) %<Creation. Night, Day, Evening, Morning.>% After this Brahmà again sat in contemplation for water-creation which is the creation of Devas, Asuras, Pitçs and Manuùyas (Gods, Demons, the Manes and Man). As he was sitting in contemplation, the attribute of Tamas (inertia) advanced in him and the asuras (demons) were born from his loins. Then Brahmà discarded the figure of Tamas in him. That discarded figure of darkness became the night. Next, from the face of Brahmà, the Devas (gods) were born. They were having the attribute of Sattva (purity). Brahmà discarded that figure of purity also. That figure became the bright day. So the asuras are powerful in the night and the Devas are powerful in the day. After this, the manes were born from Brahmà. They were also discarded. They became the evening between the day and night. Then Brahmà assumed the figure having the attribute of Rajas. From this, man, who was having more of the attribute of rajas was born. Brahmà discarded that figure also. It became a very shining thing which is called the Dawn. So men are powerful in the dawn and the manes are powerful in the evening. The four creations of Day, Night, Evening and the Dawn are considered to be the bodies of Brahmà. (Viùõu Puràõa, Aü÷a 1, Chapter 5).
     6) %<Creation. Ràkùasas (Giants), Yakùas (Demi-gods), Serpents, Devils, Gandharvas>% Brahmà again assumed another figure having the attribute of Rajas. Due to this Brahmà felt hungry. Along with hunger desire also grew in him. Then the Prajàpati (Lord of Emanation) sat in the darkness and created some creatures which were very hungry. Uncouth with plenty of hair on the face, they ran towards Brahmà. Of them those who said, 'don't do so, save him' became Ràkùasas (giants). Those who said "We will eat him", became Yakùas, (demi-gods). Because of Yakùaõa (Bhakùaõa-Food), they got the name Yakùa. Because of the dislike at seeing these creatures the hair had fallen from the head of Brahmà. They crept back again into his head. Because they did 'sarpaõa' (creeping up) they were called sarpas (serpents) and as they were 'Hãna' (fallen) they were called Ahis (serpents). After this the Lord of creation became very angry and created some creatures. Because of their colour which was a mingling of red and black, they were horrible and they became pi÷ità÷anas (those who eat flesh). Then Brahmà began to sing and from his body the Gandharvas were born. Because they did 'dhayana' (Appreciate) of 'go' (word) when they were born, they were called Gandharvas.
     7) %<Creation. Birds, animals.>% After creating all these creatures, Brahmà created birds, from his 'vayas' (strength), as free agents, according to their actions in the previous lives. Then Brahmà created sheep from his breast and goats from his face. From his stomach and flanks he created cows, and from his legs he created other creatures such as the horse, elephant, donkey, wild bull, deer, camel, mule, antelope etc. He created plants bearing fruits and bulbs from his hairs. Though Brahmà had created vegetables and animals at the beginning of the Kalpa (world-age), they came to be properly used in sacrifices only from Tretàyuga (one of the four ages) The animals such as the cow, sheep, goat, horse, mule and donkey are called domestic animals and flesh-eaters such as the leopard, animals with forked hoof such as the wild bull, elephant, monkey, birds, and other animals and reptiles, are included in the word 'wild animals'.
     8) %<Creation-The Vedas etc.>% After having completed creation of the things mentioned above, the Prajàpati created from his face looking to the east, the Vedic metre Gàyatrã, ègveda, Trivçtstoma, the sàma song called Rathantara and the sacrifice called Agniùñoma; from his face looking to the south, Yajurveda, the Vedic metre Traiùñubha, Pa¤cada÷a stoma. Bçhatsàma and the sacrifice Uktha; from his face looking to the west, Sàmaveda, the Vedic metre Jagatã, Saptada÷astoma, Vairåpasàma and the sacrifice Atiràtra. Thus all the creatures lofty and lower originated from the body of Brahmà. After having created Devas, Asuras, the manes and men, Brahmà again at the beginning of the world age, created Yakùas, Devils, Gandharvas, celestial maids, Naras, Kinnaras, Rakùas, cows, birds, animals, serpents etc. such as have long life and short life, movable and immovable, that we see in the world. Creatures which are created again and again do perform functions which creatures of their kind had been doing previously. Habits of killing or not killing, kindness or cruelty, righteousness or evil, truth or falsehood are adopted by them as becoming to their kind in previous lives. It was Brahmà who had created the uses and differences seen in the sense organs, elements and bodies. Brahmà took from the Vedic voice the shape, form, name, activities etc. of various creatures such as the Devas etc. and allotted them to each particular kind. So also he allotted names, work etc. to hermits as seen in the Vedas.
     9) %<Creation of the four castes.>% See under Càturvarõya.
     10) %<Creation of Prajàpatis.>% When Brahmà saw that the subjects he had created, did not flourish, he created first the Sanaka brothers and the mental sons of Bhçgu, Pulastya, Pulaha, Kratu, Aïgiras, Marãci, Dakùa, Atri and Vasiùñha, and gave these nine the name Prajàpatis (Lords of Emanation). Then he created nine women named Khyàti, Bhåti, Sambhåti, Kùamà, Prãti, Sannati, ærjà, Anasåyà. and Prasåti and gave in marriage Khyàti to Bhçgu, Bhåti to Pulastya, Sambhåti to Pulaha, Kùamà to Kratu, Prãti to Aïgiras, Sannati to Marãci, ærjà to Dakùa, Anasåyà to Atri and Prasåti to Vasiùñha. The great hermits such as Sanandana and the others created before the Prajàpatis, were not desirous of propagation as they were wise sages who had renounced all attachments and who had been indifferent. When Brahmà saw that they were not mindful about producing subjects he grew angry. (It was from the middle of the eye brows which were curved by his fury, that øiva, one of the three divine figures was born). After this, Brahmà appointed Svàyambhuva, who originated from himself, and was of the same shape, as the first Manu for the protection of the subjects. This divine Manu Svàyambhuva took his sister øataråpà as wife. Two sons named Priyavrata and Uttànapàda and two daughters named Prasåti and âkåti were born to them. Of the two daughters Prasåti was given to Prajàpati Dakùa and âkåti to Prajàpati Ruci. A son named Yaj¤a and a daughter named Dakùiõà were born as twins to Prajàpati Ruci. Twelve sons were born to Yaj¤a by Dakùiõà. They were devas named the Yamas of the Manvantara of Svàyambhuva. Dakùa begot twentyfour daughters of Prasåti. They were øraddhà, Lakùmã, Dhçti, Tuùñi, Medhà, Puùñi, Kriyà, Buddhi, Lajjà, Vapus, øànti, Siddhi, Kãrti, Khyàti, Satã, Sambhåti, Smçti, Prãti, Kùamà, Santati, Anasåyà, ærjà, Svàhà and Svadhà. Of these the first thirteen were given to Dharmadeva as wives. Of the remaining daughters, Khyàti became the wife of Bhçgu, Satã, the wife of øiva, Sambhåti of Marãci, Smçti, of Aïgiras, Prãti of Pulastya, Kùamà of Pulaha, Santati of Kratu, Anasåyà of Atri, ærjà of Vasiùñha, Svàhà of Agni, and Svadhà of the manes. (Viùõu Puràõa, Aü÷a 1; Chapter 7).
     11) %<The children of the Prajàpatis.>% To Prajàpati Bhçgu, Lakùmã who became the wife of Viùõu and two sons named Dhàtà and Vidhàtà were born by Khyàti. These two married âyati and Niyati the two daughters of Meru. To the two couples two sons named Pràõa and Mçkaõóu were born. From Mçkaõóu, Màrkaõóeya was born, and from Màrkaõóeya, Veda÷iras was born. To Pràõa a son named Dyutimàn and to him a son named Ràjavàn was born. From this Ràjavàn the Bhçgu dynasty grew up.
     Sambhåti the wife of Marãci gave birth to a son named Paurõamàsa. To Aïgiras four daughters named Sinãvàlã, Kuhå, Ràkà and Anumati were born by Smçti. Three sinless sons named Candra, Durvàsas and Dattàtreya were born to Atri by Anasåyà. Of them Dattàtreya was a hermit. A son named Dattoli was born to Pulastya by Pratãti (Prãti). That Dattoli was the Agastya of Svàyambhuva Manvantara. Kùamà the wife of Pulaha gave birth to three sons named Kardama, Urvarãyàn and Sahiùõu. Santati the wife of Kratu, gave birth to sixty thousand hermits called Bàlakhilyas. Seven sons named Rajas, Gotra, ærdhvabàhu, Savana, Anagha, Sutapas and øukra were born to Vasiùñha by his wife ærjà. These sons were the seven hermits of the third Manvantara. Three bright sons Pàvaka Pavamàna and øuci were born to god Agni (fire) by his wife Svàhà. Fortyfive sons were born to them. (Viùõu Puràõa, Aü÷a 1, Chapter 10).
     12) %<Creation--Living things.>% Creations of Sprouts, animals, Men, Devas, Dànavas and so on have been dealt with. But all these creations were pertaining to the world of gods only. Sprouts and animals were born in the earth only from Prajàpati Ka÷yapa, the son of Marãci.
     Prajàpati Ka÷yapa married Aditi, Diti, Danu, Kàlikà, Tàmrà, Krodhava÷à, Manu and Analà, the eight daughters of Dakùa. From Aditi, the Devas, âdityas, Vasus and the Rudras were born. Daityas were born from Diti and Dànavas from Danu. The asuras Naraka and Kàla were born to Kàlikà. Five daughters named Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã were born to Tàmrà. Owls were born from Krau¤cã. Bhàsã gave birth to the Bhàsas. Hawks and Vultures were born from øyenã; Swans, geese and ruddy geese were born from Dhçtaràùñrã. Natà was born from øukã and Vinatà was born from Natà. Ten daughters named Mçgã, Mçgamandà, Harã, Bhadramatà, Màtaïgã, øàrdålã øvetà, Surabhi, Surasà and Kadrå, were born to Krodhava÷à. Mçgã gave birth to animals. From Mçgamandà, bears, young deer and Bos grunniens were born. Lions and monkeys were the sons of Harã. A daughter named Iràvatã was born to Bhadramatà. Airàvata was the son of Iràvatã. Elephants were born from Màtaïgã. Tigers were born from øàrdålã. The eight elephants supporting the globe were born from øvetà. Two daughters named Rohiõã and Gandharvã were born to Surabhi. Cattle were born from Rohiõã, and horses were born from Gandharvã. Surasà gave birth to Nàgas (serpents) and Kadrå gave birth to Uragas (reptiles). Men were born from Manu. The trees were born from Analà. Garuóa and Aruõa were born from Vinatà. Sampàti and Jañàyu were the sons of Aruõa. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14).
     (Facts about creation seen in various Puràõas do not agree with each other. This essay is based on facts gathered from various Puràõas. So disagreements may occur in it.)

#<øRUTA I># Son of Bhãmasena. (Agni Puràõa, Chapter 278).

#<øRUTA II># A King of the Solar dynasty. Bhàgavata, 9th Skandha refers to him as the son of Subhàùaõa and father of Jaya.

#<øRUTA III># A King belonging to Bharata's dynasty. He was the son of Dharmanetra and father of Dçóhasena. (Bhàgavata, 9th Skandha).

#<øRUTA IV># A son born to ørã Kçùõa by Kàlindã. (Bhàgavata, 10th Skandha).

#<øRUTADHVAJA># A brother of King Viràña. He was a supporter of the Pàõóavas. Viràña's brothers were-Gajànãka, ørutànãka, Vãrabhadra, Sudar÷ana, Srutadhvaja, Balànãka, Jayànãka, Jayapriya, Vijaya, Labdhalakùa, Jayà÷va, Rathavàhana Candrodaya and Kàmaratha. (M.B. Droõa Parva, Chapter 158, Verse 41).

#<øRUTADEVA># A devotee of ørã Kçùõa. In Bhàgavata, 10th Skandha it is stated that once he had described the story of ørã Kçùõa.

@<[Page 741b]>@

#<øRUTADEVä># A sister of Vasudeva, father of ørã Kçùõa. Vasudeva had five sisters who were:--Màninã, Pçthà, ørutadevã, ørutakãrti and øruta÷ravas. (Bhàgavata, 9th Skandha).

#<øRUTâHVA># A King who was on the side of the Pàõóavas. He was killed by A÷vatthàmà at the Bhàrata battle. (M.B. Droõa Parva, Chapter 156, Verse 82).

#<øRUTAKARMâ I># Son of Sahadeva, one of the Pàõóavas.
     %<Other details:>%
     (i) ørutakarmà fought a duel with Sudar÷ana on the first day of Bhàrata battle. (M.B. Bhãùma Parva, Chapter 45, Verse 66).
     (ii) Durmukha defeated ørutakarmà. (M.B. Bhãùma Parva, Chapter 79, Verse 35).
     (iii) He fought a duel with Citrasena's son. (M.B. Droõa Parva, Chapter 25, Verse 27).
     (iv) ørutakarmà killed øala. (M.B. Droõa Parva, Chapter 103, Verse 10).
     (v) He killed Citrasena, King of Abhisàra. (M.B. Karõa Parva, Chapter 14, Verse 1).
     (vi) He fought against A÷vatthàmà. (M.B. Karna Parva, Chapter 55, Verse 13).
     (vii) ørutakarmà killed Devàvçddhakumàra. (M.B. Karõa Parva, Chapter 88, Verse 18).
     (viii) A÷vatthàmà killed ørutakarmà in Bhàrata battle. (M.B. Sauptika Parva, Chapter 8, Verse 50).

#<øRUTAKARMâ II># (øRUTAKäRTI). A son of Arjuna. (See under ørutakãrti II).

#<øRUTAKäRTI I># Wife of øatrughna. Ràma married Sãtà; Bharata married Màõóavã; Lakùmaõa married ærmilà, and øatrughna married ørutakãrti. Of these Sãtà was the daughter of Janaka and the other three were the daughters of Janaka's younger brother, Ku÷adhvaja. (Kamba Ràmàyaõa, Bàlakàõóa).

#<øRUTAKäRTI II># A son of Arjuna. Pà¤càlã had five sons by the five Pàõóavas. Of these Prativindhya was the son of Yudhiùñhira; øruta was the son of Bhãmasena; ørutakãrti was the son of Arjuna; ørutakarmà was the son of Sahadeva and øatànãka was the son of Nakula. (Agni Puràõa, Chapter 278). Mahàbhàrata, âdi Parva, Chapter 67, Verse 127 mentions that this ørutakãrti was born from a portion of Vi÷vadeva. In the Bhàrata battle he had fought against Jayatsena and the son of Du÷÷àsana. In the end he died by the arrow of A÷vatthàmà. (M.B. Sauptika Parva, Chapter 8, Verse 61).

#<øRUTAKäRTI III># See under ørutadevã.

#<øRUTANâBHA># A king of solar dynasty. He was the son of Bhagãratha and father of Sindhudvãpa. (Bhàgavata, 9th Skandha).

#<øRUTâNäKA># A brother of King Viràña. He was a supporter of the Pàõóavas. (M.B. Droõa Parva, Chapter 158, Verse 41).

#<øRUTA¥JAYA># Brother of Su÷armà, the king of Trigarta. He was slain by Arjuna in the course of Bhàrata Yuddha. (M.B. Karõa Parva, Chapter 27, Verse 12).

#<øRUTâNTA># (CITRâðGA). A son of Dhçtaràùñra. He was slain at Kurukùetra in his fight with Bhãmasena. (M.B. øalya Parva, Chapter 26).

#<øRUTARVA># (øRUTARVâ) I. A king who lived at the time of Agastya. Once the sage Agastya approached him for some wealth. In Mahàbhàrata, Vana Parva, Chapter 98 there is a story of how the king solved the problem by presenting the accounts of his income and expenditure to Agastya and convincing him that he was unable to oblige the sage.

#<øRUTARVA># (øRUTARVâ) II. One of the hundred sons of Dhçtaràùñra. In the course of the Bhàrata battle he attacked Bhãmasena with twelve of his brothers and in the battle which followed ørutarva was killed, by Bhãmasena. Among the Kauravas, ørutarvà was one of the mighty archers. The terrible battle fought against Bhãmasena under his leadership alarmed the other warriors. (M.B. øalya Parva, Chapter 26).

#<øRUTARYA># A sage. In ègveda, Maõóala 1, Anuvàka 16, Såkt{??} 132, there is a passage which says that the A÷vinãdevas once turned a river into honey and pleased sage Vasiùñha and protected two sages ørutarya and Narya.

#<øRUTASENA I># A brother of King Janamejaya. In Mahàbhàrata, there is a reference to an incident in which ørutasena beat a dog which entered the place where Janamejaya was performing his Yàga. (For further details see under øruta÷ravas III).

#<øRUTASENA II># Younger brother of the serpent Takùaka. There is a reference to this Nàga in Mahàbhàrata, âdi Parva, Chapter 3, Verse 141.

#<øRUTASENA III># Son of Sahadeva. He is also known as ørutakarmà. (See under ørutakarmà).

#<øRUTASENA IV># An asura. Garuóa killed this asura. (See under øruta÷rã).

#<øRUTASENA V># A warrior on the Kaurava side. He was killed by Arjuna. (M.B. Karõa Parva, Chapter 27, Verse 10).

#<øRUTAøRAVAS I># A sister of ørã Kçùõa's father Vasudeva. (See under ørutadevã).

#<øRUTAøRAVAS II># A king of Magadha. (Bhàgavata, 9th Skandha.)

#<øRUTAøRAVAS III># A Maharùi. He had a son named Soma÷ravas. There is the following story in Mahàbhàrata, âdi Parva, Chapter 3, about the way in which these two sages came to be associated with King Janamejaya.
     Janamejaya, son of Parãkùit, along with his brothers performed an elaborate Yàga at Kurukùetra. His three brothers were ørutasena, Ugrasena and Bhãmasena. While they were performing the Yàga, a dog which was the son of Saramà came there. Janamejaya's brothers attacked the dog without any provocation. Saramà became angry and she cursed Janamejaya. The curse frightened him. After the Yàga he reached Hastinàpura and went out in search of a priest who would be able to liberate him from the curse.
     Once, as he was returning from a hunt, he happened to come across an à÷rama within his country. A sage named øruta÷ravas lived there. He had a son named Soma÷ravas. Janamejaya invited Soma÷ravas to be his priest. At that time øruta÷ravas said to him:- "This my son was born to a serpent-woman and he is endowed with the power of my austerity. He is capable of releasing you from all sins except "Mahàdevakçtyà". If a Bràhmaõa prays to him for anything, the prayer would be fulfilled. If you can set it right, you may take him with you."
     Janamejaya agreed and took øoma÷ravas with him to the palace. He made him priest and completed the Yàga. Mahàbhàrata, âdi Parva, Chapter 58 states that øruta÷ravas was also a member of Janamejaya's Yàga. He was among the sages who attained Siddhi (superhuman powers) by performing tapas. (M.B. øànti Parva, Chapter 292, Verse 16).

#<øRUTAøRAVAS IV># A Ràjarùi. He remains in Yama's assembly, offering worship to Yama. (Mahàbhàrata, Sabhà Parva, Chapter 8, Verse 9).

#<øRUTAøRAVAS V># Wife of Damaghoùa King of Cedi. She was the sister of ørã Kçùõa's father and mother of øi÷upàla. She requested ørã Kçùõa (who came to her place after øi÷upàla's birth) not to kill øi÷upàla. ørã Kçùõa agreed to forgive øi÷upàla's wrongs a hundred times. (For further details, see under øi÷upàla).

#<øRUTAøRä># An asura. Garuóa killed this Asura. Once Garuóa happened to go to Indraloka and he began to brag about his own greatness. He claimed that he had killed øruta÷rã, ørutasena, Vipasvàn, Rocanàmukha, Kàlaka, Ahar, Prastuta and other Asuras. (M.B. Udyoga Parva, Chapter 105, Verse 12).

#<øRUTâVATä># Daughter of Bharadvàja Muni. Once Bharadvàja happened to see the Apsarà woman Ghçtàcã and he had an involuntary emission of semen. ørutàvatã was born from that semen. She observed an austere tapas with the object of getting Indra as her husband. (For more information see Para 30 under Indra).

#<øRUTAYAJ¥A># A king who belonged to Bhàrata Vaü÷a. Bhàgavata, 9th Skandha states that he was the son of Karmajit and grandson of Vivanava.

#<øRUTâYUDHA># A king of the Kaliïga land. He was the son of Varuõa by Parõà÷à. (M.B. Sabhà Parva, Chapter 4, Verse 23; Bhãùma Parva, Chapter 16, Verse 34).
     In Bhàrata battle he took his stand on the Kaurava side and at first clashed with Bhãmasena. Even at the beginning of the battle, Bhãma killed Satya and Satyadeva, two of the assistants of ørutàyudha. (M.B. Bhãùma Parva, Chapter 50, Verse 69). In the end, he used his cudgel--which was given to him by Varuõa--against ørã Kçùõa who did not take part in the battle at all. ørutàyudha died by his own Cudgel. (M.B. Droõa Parva, Chapter, 67, Verses 43-48). (See also under ørutàyus II).

#<øRUTâYUS I># A son of Puråravas. (See under Puråravas).

#<øRUTâYUS II># (øRUTâYUDHA.) A Kaliïga king.
     1) %<Birth.>% ørutàyus was son of Varuõa by Parõà÷à (For more details see under Parõà÷à).
     2) %<Other details.>%
     (i) He was a member of Yudhiùñhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 26).
     (ii) ørutàyus participated in Yudhiùñhira's Ràjasåya yaj¤a and presented precious stones to him. (M.B. Dàkùiõàtya Pàñha, Sabhà Parva, Chapter 51).
     (iii) He had attended Draupadã's Svayaüvara. (M.B. âdi Parva, Chapter 185, Verse 13)
     (iv) In Bhàrata Yuddha, he joined the Kaurava camp and assumed command of an Akùauhiõã (a division of the army). (M.B. Bhãùma Parva, Chapter 76, Verse 16).
     (v) A fierce fight took place between ørutàyus and Bhãmasena in the field of Kurukùetra. (M.B. Bhãùma Parva, Chapter 54, Verse 67).
     (vi) In the above battle, Satya and Satyadeva who were the supporters of ørutàyus, were slain by Bhãmasena. (M.B. Bhãùma Parva, Chapter 54, Verse 76).
     (vii) Another battle was fought between ørutàyus and Arjuna. (M.B. Droõa Parva, Chapter 92, Verse 36).
     (viii) ørutàyus was killed by his own cudgel. (Mahàbhàrata, Droõa Parva, Chapter 92, Verse 54). (See also under ørutàyudha).

#<øRUTâYUS III># A Kùatriya king. He was born from a portion of the Daitya, Krodhava÷a. We get the following details about him from Mahàbhàrata:
     (i) ørutyàyus was the re-birth of Krodhava÷a, the Daitya. (M.B. âdi Parva, Chapter 67, Verse 64).
     (ii) ørutàyus, who was a Mahàratha (a great warrior) was present at the Svayaüvara of Draupadã. (M.B. âdi Parva, Chapter 185, Verse 21).
     (iii) This ørutàyus was a member of Yudhiùñhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 28).
     (iv) On the first day of Bhàrata battle, there was a clash between ørutàyus and Iràvàn. (M.B. Bhãùma Parva, Chapter 45, Verse 69).
     (v) He was the King of Ambaùñha country. In the Bhàrata battle he encountered Arjuna. (M.B. Bhãùma Parva, Chapter 59, Verse 75).
     (vi) It was this ørutàyus who stood in the middle portion of the Krau¤ca Vyåha formed by Bhãùma in the above battle. (M.B. Bhãùma Parva, Chapter 75, Verse 22).
     (vii) Yudhiùñhira defeated ørutàyus. (M.B. Bhãùma Parva, Chapter 84, Verse 1).
     (viii) At Kurukùetra, Arjuna killed ørutàyus in the battle. Arjuna had to fight a fierce battle in order to kill ørutàyus. (M.B. Droõa Parva, Chapter 98).

#<øRUTâYUS IV># A warrior who fought on the Kaurava side. He was the brother of the hero Ayutàyus. In Bhàrata battle, both these brothers joined the Kauravas. Both were assigned the task of defending the southern wing of the Kaurava army. After a life-and-death struggle, Arjuna killed both of them. (M.B. Droõa Parva, Chapter 95, Verse 7).

#<øRUTI># An ancient King in India. (Mahàbhàrata, âdi Parva, Chapter 1, Verse 238).

#<STAMBAMITRA># A bird. This bird was born to the hermit Mandapàla by his bird-wife Jarità. (For further details see under Mandapàla).

#<STAMBHA># One of the Saptarùis (seven hermits) of the Manu-age (Manvantara) of Svàrociùa. The seven çùis of Svàrociùa Manvantara are ærja, Stambha, Pràõa, Vàta, Vçùabha, Niraya and Parãvàn. (For further details see under Manvantara).

#<STANAKUöôA># A holy place. Those who bathe in this tãrtha, which is one of the holy places of ancient Bhàrata, would obtain the fruits of performing the sacrifice Vàjapeya. (Mahàbhàrata, Vana Parva, Chapter 34, Verse 152).

#<STANAPOúIKA># An ancient country of South India. (M.B. Bhãùma Parva, Chapter 9, Verse 68).

#<STANAVâLA># An ancient place in South India. (Mahàbhàrata Bhãùma Parva, Chapter 9, Verse 63).

#<STEYA># Theft. In the law of chastisement of ancient Bhàrata, appropriation of the property of others unjustly, was counted as theft (steya). The punishment awarded for theft in ancient Bhàrata, is mentioned in Agni Puràõa, Chapter 173, as follows. "All thefts are violation of justice. The thief of gold, will have to be beaten to death with a pestle. Then only his sin will be remitted. Or, he must live for twelve years, lying on the earth, wearing matted hair and eating only leaves, roots and fruits, once a day. The thief of pearl, coral, copper, silver, iron, bronze and stone, will have to eat millet rice (Kaõànna) for twelve days. Those who steal food products, vehicle, bed, chair, flowers, fruits, roots etc. will be made to eat Pa¤cagavya (Milk, curd, butter, urine and dung of cow). He who steals grass, firewood, tree, dried rice, saccharum, cloth, hide, meat etc. will have to be made to fast for three days.

#<STHAöôILEYU># A son born to Raudrà÷va, the third son of King Puru. The celestial maid Mi÷rake÷ã was the mother of Sthaõóileyu. This Sthaõóileyu was a great archer. (Mahàbhàrata, âdi Parva, Chapter 94, Verse 8).

#<STHâöU I># øiva, the son of Brahmà. The eleven Rudras were born from Sthàõu. (Mahàbhàrata, âdi Parva, Chapter 66).

#<STHâöU II># One of the eleven Rudras. (M.B. âdi Parva, Chapter 66, Verse 6).

#<STHâöU III># A hermit. This hermit shines in the palace of Indra. (Mahàbhàrata, Sabhà Parva, Chapter 7, Verse 17).

#<STHâöUSTHâNA># A holy place. This place is situated on the eastern bank of the river Sarasvatã. Vasiùñha had once built his hermitage here. This place became a holy tãrtha since god Sthàõu had performed penance here. It is said that the devas anointed Subrahmaõya as the commander of the army, at this place. (M.B. øalya Parva, Chapter 45, Verse 48).

#<STHâöUTäRTHA># (STHâöUVAòA). An ancient holy place, situated in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Verse 178, that those who bathe in this holy tãrtha and remain there for a night will attain the world of Rudras.

#<STHIRA># One of the two followers given to Subrahmaõya by Meru. The followers given to Subrahmaõya were Sthira and Atisthira. (M.B. øalya Parva, Chapter 45, Verse 48).

#<STHæLAKEøA># An ancient hermit. He was the fosterfather of Pramadvarà the wife of Ruru. (See under Pramadvarà).

#<STHæLâKúA I># A giant. He was one of those giants who fought with ørã Ràma while Ràma and Lakùmaõa were living in the forest in Pa¤cavañã. It is mentioned in Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 26, that when Khara, Dåùaõa and Tri÷iras were killed, Mahàkapàla, Sthålàkùa and Pramàthã confronted ørã Ràma and were killed.

#<STHæLâKúA II># A Saintly hermit. He was one of those hermits who had visited Bhãùma in his bed of arrows. (M.B. Anu÷àsana Parva, Chapter 26, Verse 7).

#<STHæLAøIRAS I>#
     1) %<General information.>% A hermit. It is observed that he was alive in the ages of both Ràmàyaõa and Mahàbhàrata.
     2) %<Other details.>%
     (i) He shone in the court of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Verse 11).
     (ii) It is mentioned in Mahàbhàrata, Vana Parva, Chapter 135, Verse 8, that Yudhiùñhira once visited his beautiful hermitage.
     (iii) In olden days this hermit had performed penance on the North East side of Meru. (M.B. øànti Parva, Chapter 243, Verse 59).
     (iv) It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 26, Verse 5, that this hermit Sthåla÷iras was one of the hermits who had visited Bhãùma on his bed of arrows.
     (v) Kabandha became a Ràkùasa (giant) because of the curse of Sthåla÷iras. (For detailed story see under Kabandha).

#<STHæLAøIRAS II># A giant. Once a servant of Vai÷ravaõa made friends with this giant and Vai÷ravaõa cursed his servant. (See under Guõàóhya).

#<STHæLAVâLUKâ># A river famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 15).

#<STHæöA># One of Vi÷vàmitra's sons who were expounders of the Vedas. (Mahàbhàrata, Anu÷àsana Parva, Chapter 4 Verse 51).

#<STHæöAKARöA># A hermit in the assembly of Yudhisthira. (M.B. Vana Parva, Chapter 26, Verse 23).

#<STHUöâKARöA># A Yakùa. It was this Yakùa, who gave øikhaõóã virility. (For detailed story see under Ambà).

#<STRä>#
     1) %<Origin.>% In both Hindu and Christian scriptures, the story about the origin of woman appears to be similar. It is stated in Manusmçti, Chapter 1, Verse 32, that Brahmà divided his body into two and made one part male and the other part female and the male embraced the female, from which union was born the Viràñpuruùa.
     "dvidhà kçtvàtmano dehamardhena puruùosbhavat / ardhena nàrã tasyàü sa viràjamasçjat prabhuþ //"
     In the book of Genesis in the Bible, the origin of the first woman is given. It is somewhat similar to the one given above. God created Adam as the first man. God caused a deep sleep to fall upon Adam. Then he took a rib from Adam, made a woman with it, and gave that woman, who was called Eve, to Adam as wife.
     2) %<Fascination.>% A story as given below occurs in Devã Puràõa, which states how woman acquired fascination. Once Indra prohibited A÷vinãdevas from drinking the liquor called Soma. They complained to the hermit Cyavana, who agreed to recover for them the lost right, for which purpose he began a sacrifice. Indra caused obstruction to the sacrifice. Instantly by the power of Cyavana, an asura named Mada rose up from the sacrificial fire. Finally Indra begged the hermit for pardon. Cyavana divided the asura into four parts and placed one portion in gambling, one portion in hunting, the third portion in liquor and the fourth part in woman. Thenceforward woman began to have fascination.
     3) %<Manu, about women.>% The following is the place in society of women in ancient days, according to Manu. Husband or relatives should give women no freedom. Even if they became immoral, they should be kept under the control of men. As woman has to be under the protection of father in childhood, under the protection of husband in youth and under the protection of son in old age, she does not deserve freedom at any time.
     "pità rakùati kaumàre bhartà rakùati yauvane / rakùanti sthàvire putràþ na strã svàtantryamarhati." The father who does not give his daughter to a suitable husband before she attains puberty, the husband who does not engage in coition with his wife after puberty, and the son who does not support his mother after the death of her husband, are men of mean character. (Manusmçti, Chapter 9).

#<STRäPARVA># An important section of Mahàbhàrata. (See under Bhàrata).

#<STRäRâJYA># A kingdom in ancient India. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 51, Verse 25 that the King of this country had participated in the Ràjasåya (sacrifice of royal consecration) of Yudhiùñhira.

#<STRäVäLâPA PARVA># A sub-section of Strã Parva in Mahàbhàrata comprising Chapters 16 to 25.

#<STUBHA># Son of Agni (fire) named Bhànu. (M.B. Vana Parva, Chapter 221, Verse 14).

#<SUBâHU I># A nàga born to Ka÷yapaprajàpati by his wife Kadrå. (âdi Parva, Chapter 85, Verse 14).

#<SUBâHU II># An apsarà, daughter of Ka÷yapaprajàpati of his wife Pradhà. (âdi Parva, Chapter 65, Verse 50). This apsarà had participated in the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 63).

#<SUBâHU III># A Kùatriya King who was in fact Hara the asura reborn as such. The Pàõóavas, thought of despatching a letter inviting this King to the great war. (Udyoga Parva, Chapter 4, Verse 14).

#<SUBâHU IV># A Kùatriya King who was Krodhva÷a, the asura, reborn. (âdi Parva, Chapter 67, Verse 60).

#<SUBâHU V># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma in the great war. (Bhãùma Parva, Chapter 96, Verse 26).

#<SUBâHU VI>#
     1) %<General.>% A King of Kà÷ã. Subàhu had a very beautiful daughter called øa÷ikalà, who was married by Sudar÷ana, son of Dhruvasandhi. (For details see under øa÷ikalà).
     2) %<Other information.>%
     (i) Though he had never been defeated till then in battle, Bhãmasena, in the course of his triumphal tour of the east defeated him. (Sabhà Parva, Chapter 20, Verse 6).
     (ii) He was present at the wedding of Draupadã in the company of his son Sukumàra. In this context he is referred to as Sucitra as well. (âdi Parva, Chapter 185, Verse 10).

#<SUBâHU VII># A Ràkùasa. One of the two sons of Tàñakà, the other being Màrãca. A Gandharva named Sunda was their father. Subàhu and Màrãca possessed, like Tàñakà, great power and adeptness in magic. Agastya once cursed Tàñakà and her two sons who went to fight him for his having cursed Sunda to ashes when he attacked his à÷rama. Subàhu was killed in a battle with ørã Ràma during his stay in exile in the forest. (Sabhà Parva, Chapter 38).

#<SUBâHU VIII># A King of Cedi, son of Vãrabàhu and brother of Sunandà. (Vana Parva, Chapter 65, Verse 45).

#<SUBâHU IX># A King of Kulindas whose kingdom was in the suburbs of the Himàlayas. (Vana Parva, Chapter 140, Verse 40). The kingdom was rich in many curious objects and elephants and horses. Kiràtas, Taïgaõas and Kulindas lived there. King Subàhu received the Pàõóavas with great respect when they visited his kingdom during the period of their forest-life. They actually entered the forest after spending one day there. Subàhu fought on the Pàõóava side in the great war. (Vana Parva, Chapter 140, Verse 24).

#<SUBâHU X># A warrior who fought against the Pàõóavas in the great war. Both his hands were cut off in his fight with Yuyutsu. (Droõa Parva, Chapter 25, Verse 13).

#<SUBâHU XI># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 73).

#<SUBâHU XII># There is a reference in Verse 66, Chapter 115 of Anu÷àsana Parva, Mahàbhàrata, about a Subàhu, who never consumed flesh in life.

#<SUBâHU XIII># Father of Sagara of Solar dynasty. (For details see under Sagara).

#<SUBâHU XIV># A Cola King. A great devotee of Viùõu, the King performed many yaj¤as. Though he lived according to the spiritual advice of his preceptor Jaimini he was denied the sight of Viùõu. Ultimately Subàhu and his queen attained heaven as they listened to Vijvala, their second son, reciting hymns addressed to Vàsudeva. (Padma Puràõa, Bhåmi Khaõóa, Chapter 94).
     Though Subàhu and his queen worshipped Viùõu for a long time in the ânanda forest, the lord did not appear to them. Ultimately they forsook their bodies in the forest and after a very long walk came to the abode of munis. The king queried them as to why he failed to see Viùõu though he performed penance for a very long time. The King and queen were done up due to hunger and thirst and the munis asked them to return to ânandà÷rama and eat the corpses left there. While they were accordingly eating the corpses, Vijvala questioned Ku¤jala a bird which lived nearby, why his parents were eating dead bodies. The bird answered that when the King and queen had recited the praises of Vàsudeva they would see Viùõu. It also taught Vijvala songs in praise of Viùõu. After having studied the songs, Vijvala went and sat on a tree at ànandà÷rama and sang the songs. Subàhu and his queen repeated them and immediately Viùõu appeared before them and conducted them to heaven.

#<SUBALA I>#
     1) %<General.>% A King of Gàndhàra. Subala was the father of øakuni, uncle of the Kauravas. øakuni was the rebirth of Nagnajit, disciple of Prahlàda. øakuni inherited the name Saubala from his father Subala whose only daughter was Gàndhàrã, mother of Duryodhana. Both øakuni and Gàndhàrã were economic experts. (âdi Parva, Chapter 63). At the time of the marriage proposal of Gàndhàrã the fact of the blindness of Dhçtaràùñra, the prospective bride-groom, worried Subala much, but he married his daughter to the blind King considering the great reputation of the royal family. (âdi Parva, Chapter 109, Verse 11).
     2) %<Other information.>% (i) Subala, in the company of his sons øakuni, Acala and Vçùaka participated in the Ràjasåya performed by Yudhiùñhira. (Sabhà Parva, Chapter 34, Verse 6).
     (ii) After the Ràjasåya was over it was Nakula, one of the Pàõóavas, who led Subala and his sons beyond the boundaries of the Kingdom safely. (Sabhà Parva Chapter 45, Verse 49).

#<SUBALA II># A King of the Ikùvàku dynasty. His son was a great friend of King Jayadratha. (Vana Parva, Chapter 265, Verse 8).

#<SUBALA III># A son of Garuóa. (Udyoga Parva, Chapter 101, Verse 3).

#<SUBANDHU># An àcàrya, who was the high priest of King Asamàti. Once the King removed the priest from his job and appointed two priests, Kiràta and âkuli in his stead, and after some time, the new priests, at the instance of the King, killed Subandhu. But, three brothers of his joined together and brought Subandhu back to life again by chanting hymns from the Vedas. (ègveda 10, 57. 60; Bçhaddevatà. 7. 33).

#<SUBELA># A mountain near Laïkà. (Vana Parva, Chapter 234, Verse 21).

#<øUBHâ># Dhruva's mother. According to Harivaü÷a, Chapter 2, she was born from A÷vamedha.

#<SUBHâ># Wife of Aïgiras and mother of seven sons like Bçhatkãrti. (Vana Parva, Chapter 218, Verse 1).

#<øUBHADATTA># A wood-cutter who lived in Pàñalãputra.
     øubhadatta earned his living by cutting wood in the forest and selling it for fuel. One day, while cutting wood in the forest he saw four Yakùas by chance. When he understood from their dress and bearing that they were divine beings, øubhadatta was frightened. The Yakùas spoke to him and when they came to know that he was poor, they engaged him as their servant. øubhadatta served them with devotion. When it was time for their meal they pointed to him a pot and asked him to serve them food from it. But when øubhadatta saw the pot empty, he was confused. The Yakùas, with an amused smile asked him to put his hand into the pot and assured him that he would get anything he wished to get from it.
     øubhadatta accordingly took out all the things they wanted from it and served them. They took their food and were satisfied. A few days passed in this way and then øubhadatta began to think of his family. The Yakùas understood that he was longing to return home. So they allowed him to go after getting whatever boon he wished to ask them. øubhadatta asked for that magic pot which would supply whatever he wanted. On hearing it the Yakùas told him that he would not be able to keep that pot and that if it was broken everything would be lost. So they advised him to ask them something else. But øubhadatta was not prepared to accept their advice. At last they gave him the magic pot.
     øubhadatta reached home happily with the pot. He told the whole story to his people at home. His neighbours grew suspicious when he stopped going to the forest to cut trees, after he returned with the pot. To their enquiries about it, he replied haughtily and informed them of his good luck. One day in his frantic joy, he danced, carrying the pot on his head and as ill-luck would have it, he slipped his foot and fell down. The pot crashed to the ground and was broken to pieces. So he was forced to become the wood-cutter again. (Kathàsaritsàgara, øaktiya÷olambaka, Taraïga 1).

#<SUBHADRâ I># Sister of ørã Kçùõa.
     1) %<Birth.>% Subhadrà was the daughter of Vasudeva by his wife Devakã. She had two brothers, Kçùõa and Sàraõa and she was her father's pet child. (âdi Parva, Chapter 217, Verse 18).
     2) %<Married to Arjuna.>% During his one year's pilgrimage Arjuna, after visiting various holy places, came at last to Prabhàsa tãrtha in the plains of the western mountain. He met Gada there who described to him the unique beauty of Subhadrà. The description evoked in him the desire to marry her for which purpose he assumed the form of a Sannyàsin and sitting under a tree thought about ørã Kçùõa who understood the fact while lying on the bed with Satyabhàmà and immediately he began laughing. Asked for the reason for his laughing thus, ørã Kçùõa told her about Arjuna thinking about him etc. Kçùõa then went to Arjuna and questioned him about the reason for his pilgrimage and the latter explained the circumstances of it. They then went to the Raivata mountain where Arjuna revealed to Kçùõa his desire to marry Subhadrà. Kçùõa agreed and, after leaving Arjuna at the mountain, returned to Dvàrakà.
     Within a few days the Yàdavas celebrated a festival at Raivata attended by prominent leaders like Balabhadra, Ugrasena, Pradyumna, ørã Kçùõa and others. The sight of Subhadrà among them evoked uncontrollable love in Arjuna who asked Kçùõa secretly about the means for him to marry Subhadrà. Kçùõa answered him thus: "Svayaüvara (marriage by self choice by a woman) is ordained for Kùatriyas. But, how would we know whom Subhadrà loves. Abduction also is ordained for Kùatriyas. So you abduct Subhadrà."
     Arjuna immediately sent word about the matter through emissaries to Indraprastha. After the festival at Raivata was over, Subhadrà returned to Dvàrakà. As for Arjuna, he sat on a rock in the forest thinking about Subhadrà when Yàdava heroes like Bala, Sàmba, Sàraõa, Pradyumna and Gada came that way by chance. They saluted the Sannyàsin (Arjuna) and after blessing them he made them sit on the rock around him and related to them various stories. Then Yàdavas felt great respect for the Sannyàsin and invited him and took him to Dvàrakà. Kçùõa and others arranged for the stay of the Sannyàsin, who pretended to spend Càturmàsya there. He was to be fed from Subhadrà's house and the Sannyàsin was overwhelmed with joy.
     As days passed on thus, Arjuna grew more and more sick with love. Subhadrà felt unbounded affection for him. She heard from him many stories about the valiant Pàõóava, Arjuna. When he was convinced that Subhadrà cherished strong love for him, Arjuna revealed the truth about him. When he told her that he, the fake Sannyàsin, was really Arjuna who was living there without the knowledge of his mother and brothers, Subhadrà bent down her head in shyness.
     Subhadrà's wedding was decided to be held on the twelfth day from that date. Balabhadra and Uddhava both of them short-tempered, were not informed about the decision. ørã Kçùõa took the lead in making preparations for the wedding and he saw Subhadrà and gave {??} all good wishes.
     Many of the Yàdava chiefs wanted Subhadrà to be wedded to Duryodhana, a disciple of Balabhadra and against this desire of theirs Subhadrà and Arjuna together drove themselves away in a chariot through lines of people and this created a stir among the Yàdavas. But, Kçùõa pacified them all. (âdi Parva, Chapters 213-228; Bhàgavata, 10th Skandha).
     2) %<Other information.>%
     (i) Later on, the wedding of Subhadrà with Arjuna was duly consecrated. (âdi Parva, Chapter 220, Verse 10).
     (ii) Arjuna came to Indraprastha with Subhadrà disguised as a Gopã. Many costly things, by way of Subhadrà's dowry, were duly sent from Dvàrakà to Indraprastha. (âdi Parva, Chapter 220).
     (iii) A son named Abhimanyu was born to the couple. (âdi Parva, Chapter 220, Verse 65).
     (iv) During the period of the 'forest life' of the Pàõóavas Subhadrà and her son lived with Kçùõa at Dvàrakà (Vana Parva, Chapter 22, Verse 3).
     (v) Subhadrà too was present at the wedding of Abhimanyu at Upaplavyanagara. (Viràña Parva, Chapter 72 Verse 22).
     (vi) When Abhimanyu was killed in the great war, Subhadrà wept before Kçùõa. (Droõa Parva, Chapter 78, Verse 2).
     (vii) Following the death of Abhimanyu Subhadrà returned with Kçùõa to Dvàrakà. (A÷vamedha Parva, Chapter 52, Verse 85).
     (viii) Remembering about Abhimanyu's death Subhadrà swooned. (A÷vamedha Parva Chapter 61, Verse 4).
     (ix) She went from Dvàrakà to Hastinàpura to attend the A÷vamedha yaj¤a performed by Yudhiùñhira (A÷vamedha Parva, Chapter 66, Verse 4).
     (x) Subhadrà joined her co-wives, Ulåpã and Citràïgadà and embraced them. (A÷vamedha Parva, Chapter 83, Verse 3).
     (xi) Following the death of Abhimanyu Subhadrà spent her days in sad silence. (Mahàprasthàna Parva, Chapter 1).

#<SUBHADRâ II># A daughter of Surabhi. She lives in the western region. (Udyoga Parva, Chapter 102 Verse 9).

#<SUBHADRA A># banyan tree. Garuóa went to Devaloka to fetch amçta after marking this tree as a sign-post. See under Garuóa. (Araõya Kàõóa, Canto 35).

#<SUBHADRâHARAöAPARVA># A sub-parva of Mahàbhàrata. (âdi Parva, Chapter 218 and 219).

#<SUBHAGA># A brother of øakuni. He was killed in the great war by Bhãma. (Droõa Parva, Chapter 157, Verse 26).

#<SUBHAGâ I># Daughter of Ka÷yapaprajàpati by his wife Pradhà. (âdi Parva, Chapter 65, Verse 46).

#<SUBHAGâ II># A term of address.
     According to Manusmçti (Chapter 2, 129) one should use this word when one addresses the wives of others and women who are not one's relatives.
     Parapatnã tu yà strã syàdasambandhà ca yonitaþ /
     Tàm bråyàd bhavatãtyevaü subhage bhaginãti ca //

#<SUBHâNU># One of the ten sons of Satyabhàmà, the other nine being Bhànu, Svarbhànu, Prabhànu, Bhànumàn, Candrabhànu, Bçhadbhànu, Havirbhànu, ørãbhànu and Pratibhànu. (Bhàgavata, 10th Skandha).

#<SUBHâRYâ># (SUDâRYâ). A daughter of øvaphalka, son of Pç÷ni. She was Akråra's sister. (Bhàgavata, 9th Skandha).

@<[Page 747a]>@

#<øUBHâðGADA># A king. This king had attended Draupadã's Svayaüvara. (Mahàbhàrata, âdi Parva, Chapter 185, Verse 22).

#<øUBHâðGä># A virgin born in the Dà÷àrha tribe. Kuru, King of the Lunar dynasty married her. They had a son named Vidåra. (M.B. âdi Parva, Chapter 95, Verse 39).

#<SUBHâúAöA># A king of Solar line son of Yuyudhàna and father of øruta. (Bhàgavata, 9th Skandha).

#<øUBHAVAKTRâ># A female attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 7).

#<SUBHäMA># A son of Pà¤cajanyàgni called Tapa. This Agni is one of the fifteen Agnis which cause hindrances in Yaj¤as. Subhãma, Atibhãma, Bhãma, Bhãmabala. Bala, Sumitra, Mitravàn, Mitraj¤a, Mitravardhana, Mitradharman, Surapravãra, Vãra, Suvarcas, Ve÷a and Surahantà are the fifteen Agnis which cause hindrances in Yaj¤as. (Vana Parva, Chapter 220, Verse 11).

#<SUBHRâJA># One of the two attendants given to Subrahmaõya by Sårya, the other one being Bhàsvara. (øalya Parva, Chapter 45, Verse 31).

#<SUBHRæ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 8).

#<SUBHæMIKA># A holy place of ancient days in the plains of river Sarasvatã where Apsaràs used to come daily and bathe. Deva-Gandharvas visit this place every month. ørã Kçùõa bathed there once and distributed money to brahmins. (øalya Parva, Chapter 37).

#<SUBRAHMAöYA># Son of øiva.
     1) %<Reason for birth.>% A son named Vajràïga was born to Ka÷yapaprajàpati by his wife Danu and he married a girl called Varàïgã. Vajràïga performed penance to Brahmà so that he might shed his àsuric aspect. When he came out of his penance, Varàïgã was missing and he wandered about the forest in search of her. Finally he saw Varàïgã crying under a tree. When he asked her the reason for her weeping, she told him about harassments by Brahmà during the thousand years when Vajràïga was immersed in trance. Indra one day threw about the vessels used by her in worship, appearing before her in the guise of a monkey; on another occasion he threatened her in the form of a lion and on a third occasion he came disguised as a snake and bit on her legs. Very much grieved over the story Vajràïga again took to penance with the grim determination to punish Indra and when Brahmà appeared before him he prayed for the boon of a son who would surpass the Devas including Indra in prowess. Brahmà granted him the boon. Varàïgã delivered a son twelve months after the boon. The child was christened Tàrakàsura.
     Tàrakàsura, as a child, began practising penance and Brahmà duly appeared before him and granted him the boon that if he were to die, he would die at the hands of a child only seven days old. Haughty over the boon Tàrakàsura very soon conquered the three worlds. The devas found no means to suppress the asura. Children would not be born to them and there was a reason for it. Once øiva and Pàrvatã started the marital act and it did not come to a close even after a hundred divya-years, with the result that the world shook like anything. Frightened at this the Devas requested øiva to stop the act and he obliged them. Then he asked them who would bear the semen which had been discharged and they replied, "Let earth itself bear the semen." Accordingly it was discharged on the earth. It filled and over-flowed forests and mountains. What next was the problem. Ultimately the Devas asked Agni (fire) to consume it. When Agni consumed and burnt it down absolutely, the ashes thereof formed into a white hill and it became a forest.
     Pàrvatã did not at all relish the action of the devas and spoke to them thus: "You prevented my sexual intercourse entered into with the desire to have a son. Therefore, in future you will not have children by your wives." Pàrvatã cursed the earth also as follows: "You will become one of various forms and also a wife to many people. You, who prevented me from having a son, will not enjoy happiness from children." (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 36).
     Tàrakàsura could be killed only by a child not more than seven days old and the Devas realised that such a child could be begot only by øiva. It was the occasion when øiva was lamenting over the death of Satã and Pàrvatã was doing penance to secure øiva as husband. None could stir øiva immersed in deep meditation and the Devas entrusted the responsibility for it to Kàmadeva. Not only did Kàma not succeed in the endeavour but also he got reduced to ashes by the fire from øiva's eyes. When Pàrvatã's penance reached its climax øiva appeared before her and wedded her.
     2). %<Birth of Subrahmaõya.>% Because of the power of øiva's semen consumed by Agni, his glow began getting diminished. Agni complained of it to the Devas who sent him over to Brahmà. On his way to Brahmà Agni met Gaïgàdevã whom he told thus: "I can in no way bear this semen of øiva and if I get rid of it, it will burn the entire world. So, you please take charge of it so that you will have a noble son. Gaïgà's reply to this was simply to ask Agni to throw the semen into her waters and Agni did so. As the semen had remained with Agni for nearly 5000 years, his flesh, blood hair, eye etc. had become golden in colour and hence Agni came to be called from that day onwards Hiraõyaretas.
     Time passed by and the semen of øiva became a burden to Gaïgà. She complained about that to Brahmà. Brahmà asked her from whom she had received the semen. Gaïgà detailed her story to him and concluded by saying that though it was 5000 years since øiva's semen was put into her, she did not deliver yet. Then Brahmà told her as follows: "You go to the Udaya mountain (where the sun rises). There is a forest there, a forest hundred crores of yojanas in extent, where øara, a particular variety of grass (Saccharam munja Roxb) grows. You deposit the semen there and a male child will be born after 10,000 years.
     As directed by Brahmà Gaïgà went to the Udaya mountain and deposited the foetus there through her mouth.
     By the power of øiva's semen all the trees and animals and birds in the forest became golden in colour. When 10,000 years were completed a child, as effulgent as the rising sun, was born and Subrahmaõya was the child. The child cried in a thunderous voice and six divine Kçttikàs who came that way saw the child and taking pity on it vied with one another to breast-feed it. Since the child looked at the six Kçttikàs one after the other it developed six faces and since it was breast-fed by Kçttikàs it came to be named Kàrttikeya as well. Brahmà informed Agni about the birth of the child and the latter, in great happiness, hastened to it on a fast goat. Gaïgà who met Agni on the way and asked him about his hurried trip was told about the birth of the child and between the two developed an argument about the ownership of the child. Mahàviùõu who came that way just then listened to the above argument and directed them to øiva for settlement of their claims.
     Agni and Gaïgà asked øiva to which of them the child really belonged øiva then told Pàrvatã "Fortunate, fortunate." Only after seeing the child could it be decided as to whose it was and so øiva, Pàrvatã, Agni and Gaïgà proceeded together to the forest where they saw the child in the lap of the Kçttikàs. øiva then said "Let us see whom the child looks at before settling its parentage." Understanding the ideas of the visitors the child, by its yogic power, assumed four bodies called Kumàra, Vi÷àkha, øàkha and Naigameya. Kumàra looked at øiva, Vi÷àkha at Pàrvatã, øàkha at Gaïgà and Naigameya at Agni and all of them felt immensely happy. The Kçttikàs asked øiva whether úaõmukha (child with six faces) was his son to which øiva answered as follows: "Let him be your son under the name Kàrttikeya; Gaïgà's son under the name Kumàra; Pàrvatã's son under the name Skanda; my son under the name Guha and Agni's son with the name Mahàsena and under the name øaravaõa 'øaravaõa's (the forest where it was born) son. He is a great yogã and will be known by these various names. As he possesses six faces he will become famous as 'úaõmukha' also.
     After having spoken thus øiva thought of the Devas and under the leadership of Brahmà and Viùõu all the Devas appeared there. They looked at the child to their hearts' content and then told øiva thus: "Oh! Lord! You made Agni serve the purpose of Devas. Let us immediately start for Aujasa tãrtha and crown úaõmukha at Sarasvatã in Kurukùetra. Let him flourish as army-chief of Devas, Gandharvas and Kinnaras and let him kill the terrible Mahiùàsura and Tàrakàsura.
     3) %<Coronation.>% Brahmà, Viùõu, øiva and others reached Kuruksetra with the child to crown him (Subrahmaõya) as army-chief. øiva and Viùõu performed the consecration ceremony with holy water from the seven seas. Gandharvas, èùis and others sang for joy and Apsaràs danced. Pàrvatã placed the child thus consecrated on her lap and kissed him repeatedly on the head.
     4) %<Presents.>% After Guha's consecration, the Devas presented the army-chief valorous armies. He was given by øiva four Pramathas, equal in prowess to Indra, called Ghaõñàkarna, Lohitàkùa, Nandiùeõa and Kumudamàlã. Brahmà and other Devas gave their own Pramathas to him. Brahmà gave him the Pramatha called Sthàõu and Viùõu gave him three sets of Pramathas called Saïkrama, Vikrama and Paràkrama. Indra gave him Utkle÷a and Païkaja; Sun (Sårya) gave Daõóakapi¤jalas; Moon gave Maõivasumaõis; the Asvins gave Vatsanandis etc. In short, important Devas, Màtçs, Tãrthas etc. gave Subrahmaõya priceless presents too numerous to be named.
     Seeing the rush of presents the great Garuóa presented his own son, the fast-going Peacock to Subrahmanya. Aruõa gave his own son, the cock. Agni gave the Vel (three-pronged weapon, trident), Bçhaspati the daõóa (club, stick) Gaïgà, the Kamaõóalu (water-pot of Sannyàsins) Viùõu the garland, Pàrvatã clothes, øiva the locket and Indra the string of pearls.
     5) %<Devàsura war.>% The consecration of Subrahmaõya as Commander-in-Chief of the army kindled a new hope and enthusiasm in the Devas. They challenged the Asuras for war and they took it up. The asura army entered the battle-field under the leadership of unrivalled warriors like Tàrakàsura, Mahiùa, Bàõa, son of Mahàbali, Tàraka's sons, Tàrakàkùa. Kamalàkùa, Vidyunmàlã etc. In the furious battle that ensued Subrahmaõya killed Tàrakàsura. The other asura chiefs too were killed.
     6) %<Vow of celibacy.>% After the killing of Tàrakàsura Subrahmaõya became the object of too much of petting by Pàrvatã with the result that his life became unbridled and wayward. His lust was everyday on the increase and he committed even rape on Deva women, who were ultimately forced to complain about him to Pàrvatã. Immediately she called Subrahmaõya to her and showed her own image in all other women and he became so much repentant about his past actions that he took the vow before Pàrvatã that in future he would look upon all women in the world as equal to her, his mother. (Brahmàõóa Puràõa 81).
     7) %<Marriage.>% See under Devasenà.
     (Vàlmãki Ràmàyaõa, Canto 36; M.B. Vana Parva, Chapter 223; Anu÷àsana Parva, Chapter 85; Skanda Puràõa, Sambhava kàõóa; Kathàsaritsàgara, Làvàõakalambaka, Taraïga 6; Uttara Ràmàyaõa Kamba Ràmàyaõa, Bàlakàõóa; Vàmana Puràõa, Chapters 57-61; Bhaviùya Puràõa).
     8) %<Other information.>%
     (i) On the occasion of the burning of the Khàõóava forest Subrahmaõya went there carrying his weapon called 'øakti' to fight Kçùõa and Arjuna. (âdi Parva, Chapter 226, Verse 33).
     (ii) Skanda was born from the semen of øiva which fell into Agni. So he got the name Skanda. (Skand-fall). (M.B. Vana Parva, Chapter 225, Verse 16).
     (iii) He once cut asunder the Krau¤ca mountain. (For details see under Krau¤ca I).
     (iv) Noticing the very great effulgence of Skanda, Indra feared loss of his place and immediately he clashed with the former. Indra's Vajra (thunderbolt) hit Skanda on his right and from the wound emerged a person wearing golden armour, divine ear-rings and holding the Vel in his hands and he was named Vi÷àkha. Frightened by his sight Indra sought refuge with Subrahmaõya. (Vana Parva, Chapter 227).
     (v) When he married Devasenà his six mothers came and blessed him and his wife; he then told the mothers thus: "You live with my father, øiva. Until I become sixteen years of age I will be functioning as a spirit which kills children and the children killed by me will serve as your food." As soon as he finished speaking, a terrible person just like Agni emerged from his body and it was called Raudragraha, which is known also by other names such as Skandàpasmàra, øakunigraha, Påtanàgraha etc. This Graha is supposed to cause children's death. (Vana Parva, Chapter 230).
     (vi) Subrahmaõya once in the company of Rudradeva visited the holy place Bhadravaña. (Vana Parva, Chapter 231, Verse 56).
     (vii) Vàyubhagavàn assumed responsibility for his protection. (Vana Parva, Chapter 231, Verse 56).
     (viii) He killed Mahiùàsura. (Vana Parva, Chapter 231, Verse 96).
     (ix) Synonyms or sacred names of Subrahmaõya:-âgneya, Skanda, Dãptakãrti, Anàmaya, Mayåraketu, Dharmàtman, Bhåte÷a, Mahiùàrdana, Kàmajit, Kàmada, Kànta, Satyavàk, Bhuvane÷vara, øi÷u÷ãghra, øucãcaõóa, Dãptavarõa, øubhànana, Amogha, Anagha, Raudra, Priya, Candrànana, Pra÷àntàtman, Dãpta÷akti, Bhadrakçt, Kåñamohana, úaùñhipriya, Pavitra, Màtçvatsala, Kanyàbhartà, Vibhakta, Svàheya, Revatãsuta, Vi÷àkha, Prabhu, Netà, Naigameya, Sudu÷cara, Suvrata, Lalita, Bàlakrãóanakapriya, Khacàrã, Brahmacàrin, øåra, øaravaõodbhava, Vi÷vàmitrapriya, Devasenàpriya, Vàsudevapriya, Priyakçt etc.
     Those who repeat the above sacred names of Subrahmaõya will attain fame, wealth and heaven. (Vana Parva, Chapter 232).
     (x) In the Devàsura war he killed important leaders of the asuras like Mahiùa, Tripàda and Hradodara. (øalya Parva, Chapter 46, Verse 90).
     (xi) He defeated Bàõàsura and killed the sons of Tàrakàsura. (øalya Parva, Chapter 46, Verse 90).
     (xii) øiva consecrated him as lord (øreùñharàja) of the Bhåtas. (øànti Parva, Chapter 122, Verse 32).

#<SUCAKRA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 59).

#<SUCAKúUS># One of the seven channels of Gaïgà. (See under Sindhu).

#<SUCANDRA I># A King of Ikùvàku dynasty. A son named Vi÷àlanãti was born to King Ikùvàku by his wife Alambuùà. The city Vi÷àlanagara was founded by this Vi÷àlanãti. A son named Hemacandra was born to Vi÷àla. Sucandra was the son of Hemacandra. Dhåmrà÷va was the son of Sucandra. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 47).

#<SUCANDRA II># An asura. This asura was the son of Siühikà. (Mahàbhàrata, âdi Parva, Chapter 66, Verse 46).

#<SUCANDRA III># A Gandharva. (Mahàbhàrata, âdi Parva, Chapter 66, Verse 46). This Gandharva was the son of Prajàpati Ka÷yapa, by his wife Pradhà. This Gandharva participated in the birth celebration of Arjuna. (M.B. âdi Parva, Chapter 122, Verse 58).

#<øUCANTI># A muni who was an adorer of Atri Maharùi. There is a reference to him in ègveda, Maõóala 1, Anuvàka 16, Såkta 112.

#<SUCâRU I># A son of Dhçtaràùñra. With his seven brothers he attacked Abhimanyu. (M.B. Bhãùma Parva, Chapter 79, Verse 22).

#<SUCâRU II># A son born to ørã Kçùõa by his wife Rukmiõã. (M.B. Anu÷àsana Parva, Chapter 14, Verse 33). The sons born by Rukmiõã were Pradyumna Càrudeùõa, Sudeùõa, Càrudeha, Sucàru, Càrugupta and Bhadracàru. (Bhàgavata, Skandha 10).

#<SUCCHâYâ># The wife of øiùñi, the son of Dhruva. Two sons named øiùñi and Bhavya were born to Dhruva by his wife øambhå. Succhàyà, the wife of øiùñi gave birth to five sons who were sinless. They were Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. (Viùõu Puràõa, Aü÷a 1, Chapter 13).

#<SUCETAS># The son of Gçtsamada who was born in the dynasty of Vãtahavya. A son named Varcas was born to Sucetas. (M.B. Anu÷àsana Parva, Chapter 30, Verse 61).

@<[Page 749b]>@

#<øUCI I># A deva (god) who was born in Agnivaü÷a. This øuci was the son of Agnideva who was the eldest son of Brahmà, and his wife Svàhà. øuci had two brothers by name Pàvaka and Pavamàna. These brothers had fortyfive sons. They are also known as "Agnis". Thus there are on the whole fortynine Agnis, including the father, three sons and their fortyfive children. (Viùõu Puràõa, Part 1, Chapter 10).

#<øUCI II># Càkùuùa was a son of Manu. Ten sons were born to Manu by his wife, Naóvalà. They were, Kuru, Puru, øatadyumna, Tapasvã, Satyavàn, øuci, Agniùñoma, Atiràtra, Sudyumna and Abhimanyu. (Viùõu Puràõa, Part 1, Chapter 13).

#<øUCI III># There is a passage in Chapter 19 of Agni Puràõa which says that Ka÷yapa Prajàpati had six daughters by his wife Tàmrà, who were, Kàkà, øyenã, Bhàsã, Gçddhrikà, øuci and Grãvà and that different classes of birds took their source from them.

#<øUCI IV># A King of the Solar dynasty. From Bhàgavata, 9th Skandha we learn that he was the son of øakradyumna and the father of Vanadvàja.

#<øUCI V># In Mahàbhàrata, Sabhà Parva, Chapter 8, Verse 14, there is a reference to a King øuci who worships Yama, the son of Sårya, in Yama's assembly.

#<øUCI VI># The leader of a band of merchants. It was he who met and comforted Damayantã who lost her way in the forest after Nala left her. (Vana Parva, Chapter 64, Verse 127).

#<øUCI VII># One of the sons of Vi÷vàmitra. (M.B. Anu÷àsana Parva, Chapter 4, Verse 54).

#<øUCI VIII># A son of Bhçgu Maharùi. (Mahàbhàrata, Anu÷àsana Parva, Chapter 55, Verse 128).

#<øUCI IX># A Maharùi born in the family of Aïgiras. By a curse of Vasiùñha, this Maharùi was born as a mortal, as the son of King Vijità÷va. (Bhàgavata, 4th Skandha).

#<SæCI># The son of Suddha and the grandson of Anenas. Trikalpava was the son of Såci. (Bhàgavata, 4th Skandha).

#<SæCä (NEEDLE)># Iron needle is Puràõically important. There is a story connecting the iron-needle of Bhàrata and Vibhãùaõa as follows:--
     Having killed Ràvaõa, ørã Ràma anointed Vibhãùaõa as the King of Laïkà and returned to Ayodhyà. During the reign of Vibhãùana, Laïkà reached the highest stage of prosperity. Among the five metals, only gold was seen in Laïkà. At this stage Vibhãùaõa got an iron needle from Bhàrata. He kept it as a rare and valuable treasure, in his palace.
     Vibhãùaõa who was an ardent devotee of ørã Ràma used to cross the sea, come to Ràme÷vara-temple and offer flower at the feet of ørã Ràma, every day. Flower was brought in a big golden pot. Once Vibhãùaõa placed the golden pot in the courtyard of the temple and went in with the flower. After the worship, Vibhãùaõa came out and taking the pot on his head returned to Laïkà. Being immersed in the thought of ørã Ràma, Vibhãùaõa did not look inside the pot. After reaching the palace he looked into the pot and saw a Brahmin sleeping in it. He was very pleased to see the Brahmin. So after welcoming him with hospitality, he brought the box in which he had kept the most precious treasure and placed it before the Brahmin who returned with the box to Bhàrata. He eagerly opened the box and saw only an iron needle in it. The consternation of the Brahmin need only be imagined.

@<[Page 750a]>@

#<øUCIKâ># An Apsaras. She had participated in Arjuna's birth festival. (Mahàbhàrata, âdi Parva, Chapter 122, Verse 62).

#<SæCIKâ># A figure of the giantess Karkkañã. (See under Brahmà, Para 12).

#<SæCIMUKHA># A hell. (See under Kàla the section on hell).

#<øUCIMUKHä># Companion maid of Prabhàvatã, daughter of Vajranàbha. (See under Prabhàvatã V).

#<øUCIRATHA># A King born in Bharata's dynasty. He was the son of Citraratha and Dhçùama's father. (Bhàgavata, 9th Skandha).

#<SUCIROúITA># A minister of Da÷aratha. (Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Sarga 32).

#<øUCISMITâ I># A Bràhmaõã who was devoted to her husband. (For further details see under Dhana¤jaya V).

#<øUCISMITâ II># An Apsaras. She attends Kubera's assembly (Mahàbhàrata, Sabhà Parva, Chapter 10, Verse 10).

#<SUCITRA I># A nàga (serpent) born in the family of Dhçtaràùñra. This serpent fell in the sacrificial fire of the serpent sacrifice of Janamejaya and was burnt to death. (M.B. âdi Parva, Chapter 57, Stanza 18).

#<SUCITRA II (SUMITRA)># Father of Sukumàra the King of Pulinda. (See under Sukumàra I.)

#<SUCITRA III># A son of Dhçtaràùñra. He attacked Abhimanyu in the battle of Bhàrata. (Mahàbhàrata, Bhãsma Parva, Chapter 79, Verse 22).

#<SUCITRA IV># A King who fought on the side of the Pàõóavas. He was a good fighter from chariot. (Mahà-Bhàrata, Karõa Parva, Chapter 6, Stanza 27). While this king and his son Citravarmà were walking in the battlefield, Droõa killed them.

#<SæCäVAKTRA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 72).

#<øUCIVRATA># A king of ancient times. (M.B. âdi Parva, Chapter 1, Verse 236).

#<SUDAKúIöA 1># The son of king Pauõóraka. ørã-Kçùõa killed Pauõóraka in battle and his head, cut off by ørã Kçùõa, fell in the country of Kà÷ã. Sudakùiõa who learned about the death of his father, went to Kà÷ã and recognized the head by the ear-rings. Sudakùiõa made up his mind to kill ørã Kçùõa somehow or other and began to do penance in Kà÷ã before øiva. Pleased with his penance øiva appeared before him and advised him to create a wicked fairy from the fire of sorcery. Accordingly Sudakùiõa prepared a fire of sorcery, from which a wicked fairy came out and ran towards ørã Kçùõa. ørã Kçùõa sent his weapon the Discus which cut off the head of the wicked fairy and from there the Discus flew to Kà÷i and turned Sudakùiõa to ashes, and returned to Dvàrakà. (Bhàgavata, Skandha 10).

#<SUDAKúIöA># II. A king of Kàmboja (Kabul). The following information is taken from Mahàbhàrata about this king.
     (i) Sudakùiõa had been present at the Svayaüvara marriage of Draupadã. (âdi Parva, Chapter 185, Verse 15).
     (ii) He came with an akùauhiõã of army to help Duryodhana against the Pàõóavas in the battle of Bhàrata. (M.B. Udyoga Parva, Chapter 19, Verse 21).
     (iii) Sudakùiõa was a valiant fighter in the army of the Kauravas. (M.B. Udyoga Parva, Chapter 160, Verse 1).
     (iv) On the first day of the battle of Bhàrata. there was a combat between ørutakarmà and Sudakùiõa. (M.B. Bhãùma Parva, Chapter 45, Verse 66).
     (v) There was another combat between Abhimanyu and Sudakùiõa. (M.B. Bhãùma Parva, Chapter 45, Verse 66).
     (vi) Arjuna killed Sudakùiõa in the battle of Bhàrata. (M.B. Droõa Parva, Chapter 92, Verse 61).
     (vii) The younger brother of Sudakùiõa confronted Arjuna to avenge the death of his brother and was killed by Arjuna. (M.B. Karõa Parva, Chapter 56, Verse 110).

#<SUDAKúIöA III># A warrior who fought on the side of the Pàõóavas. Droõàcàrya shot him down from the chariot with an arrow. (M.B. Droõa Parva, Chapter 21, Verse 56).

#<SUDAKúIöâ># The wife of Dilãpa. (See under Dilãpa).

#<SUDâMâ I># A minister of king Janaka. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 70).

#<SUDâMâ II># A king of Da÷àrõa. This king had two daughters of whom one was married by Bhãma, the king of Vidarbha, and the other by Vãrabàhu king of Cedi. (M.B. Vana Parva, Chapter 96, Verse 14).

#<SUDâMâ III># A country of North India. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 27, Verse 11, that this country was captured by Arjuna.

#<SUDâMâ IV># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 10).

#<SUDâMâ V># A cowherd. This Sudàmà was reborn as an asura, because of the curse of Devã Ràdhà. (For further details see under Tulasã, para 5).

#<SUDâMâ VI># A warrior who took the side of the Pàõóavas and fought against the Kauravas. (M.B. Droõa Parva, Chapter 23, Verse 49).

#<SUDâMâ VII># The watcher of the garden of Kaüsa. It is stated in Bhàgavata, Skandha 10, that this Sudàmà adorned ørã Kçùõa and Balabhadra Ràma with flower garlands.

#<SUDâMâ VIII># The real name of Kucela who was the friend of ørã Kçùõa in boyhood. Though his name occurs everywhere in Bhàgavata, as Kucela, his real name is Sudàmà. (See under Kucela).

#<SUDâMâ IX># A river famous in the Puràõas. It is mentioned in Vàlmãki Ràmàyaõa, Ayodhyàkàõóa, Sarga 71, that Bharata, the brother of ørã Ràma, crossed this river while he was returning from Kekaya.

#<SUDAöôIKA># See under Såryaprabha.

#<SUDARøANA I># A king of ancient India. He was a contemporary of ørã Kçùõa. This king who was esteemed even by the gods, was once captured and made a prisoner by another king named Nagnajit. ørã Kçùõa defeated Nagnajit and all the other Kings and made this King free. This story occurs in Mahàbhàrata, Udyoga Parva, Chapter 48, Verse 75.

#<SUDARøANA II># A king who took the side of the Kauravas and fought against the Pàõóavas in Kurukùetra. This king was killed by Sàtyaki. (M.B. Droõa Parva, Chapter 113, Verse 14).

#<SUDARøANA III># A king of Màlava. This king joined the side of the Pàõóavas in the battle of Bhàrata and was killed by A÷vatthàmà. (M.B. Droõa Parva, Chapter 200, Verse 13).

#<SUDARøANA IV># A son of Dhçtaràùñra. In the battle of Bhàrata, he attacked Bhãmasena and was killed by him. (M.B. øalya Parva, Chapter 27, Verse 31).

#<SUDARøANA V># Son of Dhruvasandhi, king of Kosala. Manoramà was the mother of Sudar÷ana. (For further details see under Dhruvasandhi).

#<SUDARøANA VI># One of the five sons of Bharata. Bharata, the son of èùabha, had married Pa¤cajanã, the daughter of Vi÷varåpa. Five sons named Sumati, Ràùñrabhçt, Sudar÷ana, âvaraõa and Dhåmraketu were born to Bharata, who divided Bhàrata among his five sons and went to Sàlagràma and did penance there and died. (Bhàgavata, Skandha 5).

#<SUDARøANA VII># The son born to god Fire by his wife Sudar÷anà. (Sudar÷anà was the daughter of Duryodhana (Nãla) of the dynasty of Ikùvàku. For the story of her marriage see under Sudar÷anà). Sudar÷ana, the son of Fire, married Oghavatã the daughter of Oghavàn. That story is given below:-
     Oghavàn had two children a daughter named Oghavatã and a son named Ogharatha. Oghavàn gave his daughter in marriage to Sudar÷ana who was wise and learned. The couple lived in Kurukùetra. Once Sudar÷ana said to Oghavatã thus:- "You should honour guests in all ways. If it is the desire of a guest, you should not draw back from giving even your body. Whether I am present here or not a guest should not be insulted." Oghavatã promised to obey the order of her husband to the letter. Sudar÷ana had been trying to become victorious over Mçtyu (Death) and so Death had been waiting to find out some vulnerable point in Sudar÷ana's life. While Sudar÷ana had gone to cut firewood, a brahmin entered the hermitage and said to Oghavatã:- "If you do observe the duties of a house-holder show hospitality to me." Hearing this, Oghavatã welcomed the brahmin and performed the usual hospitality and asked him "What shall I do for you?" "Give yourself to me", was the answer. Seeing that the guest was not contented with the usual hospitalities and remembering the words of her husband, Oghavatã gave herself to the guest. Both of them entered the interior of the hermitage. At this moment Sudar ana returned with firewood, and looked for Oghavatã and called her aloud, several times. He got no reply. Then the Brahmin who was lying inside called out:-"Hei! Son of Fire! A guest has come. Your wife showed all kinds of hospitality. But I was not contented with them. Now she is offering herself to me."
     These words did not seem to make any change in Sudar÷ana. Dharmadeva was much pleased, as Sudar÷ana had come out victorious in all these tests. He came out and appeared in his own form and blessed Sudar÷ana. Due to the blessing of Dharmadeva, half of the body of Oghavatã flowed as the river Oghavatã and the other half was dissolved in the soul of her husband. Sudar÷ana thus earned victory over Mçtyu and obtained prosperity.

#<SUDARøANA VIII># A Vidyàdhara. Because of the curse of Aïgiras, this Vidyàdhara was changed into a mountain snake. That story occurs as follows in Bhàgavata, Skandha 9.
     While Sudar÷ana was playing about in the world of Gods with some Gandharva damsels, Angiras and some other hermits came by that way. Sudar÷ana ridiculed them. Aïgiras became angry and changed him to a mountain snake by a curse. Sudar÷ana prayed for liberation from the curse. Aïgiras said that in Dvàparayuga, Mahàviùõu would incarnate as ørã Kçùõa and when Kçùõa trod upon him, he would regain his original form."
     Sudar÷ana became a big snake and began life in Ambàói. Once the people of Ambàói went to Devã forest and worshipped Mahe÷vara. They spent the night on the banks of the river Kàlindã. In the night the snake mentioned above, caught hold of the leg of Nandagopa. Seeing the snake swallowing Nandagopa the rest of them crowded there and struck at the snake with burning faggots. But it was in vain. Finally ørã Kçùõa came, and gave the snake a thrash. Instantly Sudar÷ana got his old form. He went to the world of gods.

#<SUDARøANA IX># A brahmin sinner who lived in the Tretàyuga. The moment he touched the water in which Viùõu washed his feet, he obtained remission of his sins and entered Vaikuõñha. This story which is given under, occurs in Padma Puràõa, Brahma Khaõóa, Chapter 17.
     There lived a brahmin sinner in Tretàyuga. He used to commit sins such as eating food on the eleventh lunar day, ridiculing conventional fast and vow, etc. When he died, the men of Yama took his soul to the world of Yama. At his order Sudar÷ana was laid in horrible excrements for the period of hundred Manvantaras. When he was released he was born on earth as a hog. Because he ate food on Harivàsara (a fast-day) he suffered hell for a long time. His next birth was that of a crow and lived on excrements. Once the crow drank the water which fell on the steps while washing the feet of Viùõu. The crow obtained remission of all its sins. On the same day it was caught in the net of a forestman and died. Then a divine chariot drawn by swans came and took the crow to the world of Viùõu.

#<SUDARøANA X># The son of Dãrghabàhu who was born in the family of Manu. He conquered all the kingdoms and ruled as an emperor. The famous hermit Vasiùñha was his priest.
     Once Devã Mahàkàlã appeared to him in a dream and said to him: "Very soon a flood will occur in the world. So go to the Himàlayas with your wife and the priest Vasiùñha and stay there in a cave." According to the instruction of Devã, Sudar÷ana took everybody with him and went to the Himàlayas.
     The prophecy of Devã came true. The earth was filled with water. This deluge lasted for ten years. After that the earth resumed its original form and Sudar÷ana returned to Ayodhyà. (Bhaviùya Puràõa, Pratisarga Parva, 1, 1).
     It is mentioned in Kàlikà Puràõa that Sudar÷ana had broken off a piece of a forest region of Himàlaya and taken it to his country and founded on it the city called Khàõóavãnagara and that after a short period king Vijaya of the Bhairava dynasty killed king Sudar÷ana and became the ruler of the city. (Kàlikà Puràõa, 92).

#<SUDARøANâ XI># A wife of God Fire. This Sudar÷anà was the daughter of Duryodhana, the son of Durjaya of the Ikùvàku dynasty. The mother of Sudar÷anà was Narmadà. It is said that so beautiful a woman as Sudar÷anà had never been born. The God Fire was once fascinated by the beauty of Sudar÷anà who had been instructed to serve him, and wished to accept her as his wife. So he informed her of his desire. Being of a noble race, she said that a virgin ought to be given away by her parents. The God Fire approached the father of Sudar÷anà and informed him of every thing. When he knew that the person who made the request was the God Fire, the king gave his daughter Sudar÷anà as wife to the God. (Duryodhana had another name Nãla). In the Puràõas there is another statement also that Nãla was the ruler of Màhiùmatã. (See under Duryodhana II and Agni Para 8).

#<SUDARøANA XII># An island. This is another name of Jambådvãpa. Once Sa¤jaya talked to Dhçtaràùñra about this dvãpa (Island). (M.B. Bhãùma Parva, Chapter 5).

#<SUDARøANA XIII># A tree in the Jambå island. It is mentioned in Mahàbhàrata, Bhãùma Parva, Chapter 7 that this tree was eleven thousand yojanas high.

#<SUDARøANA XIV># (The Discus Sudar÷ana-weapon).
     1) %<General information.>% The weapon of Mahàviùõu. Two stories are seen about the origin of this weapon.
     (i) The sun married Saüj¤à the daughter of Vi÷vakarmà. Saüj¤à complained to her father that she could not bear the radiance of the Sun. Vi÷vakarmà put the Sun in a turning machine and turned him and decreased his radiance. Out of the dust of the sun produced by this process, Vi÷vakarmà made the discus-weapon, the aerial chariot Puùpaka, the Trident of øiva, and the øakti (lance) of Subrahmaõya. Of these weapons the discus-weapon Sudar÷ana was given to Mahàviùõu. This is one story. (Viùõu Puràõa, Aü÷a 3, Chapter 2).
     (ii) During the burning of the forest Khàõóava, Indra showered rain, against the fire. According to the second story, the God Fire gave the discus weapon Sudar÷ana to ørã Kçùõa and the Gàõóãva to Arjuna to fight against Indra. (See the word Khàõóavadàha).
     Besides these two stories, several statements occur in various Puràõas, about this weapon Sudar÷ana. As Sudar÷ana was in existence even before the incarnation of ørã Kçùõa, the story that Vi÷vakarmà made it, ought to be given prominence. Very often Mahàviùõu used to destroy enemies by this Sudar÷ana. Though Mahàviùõu had taken several incarnations, only ørã Kçùõa is mentioned in the Puràõas as having used this weapon Sudar÷ana very often.
     2) %<The power of Sudar÷ana.>% Sudar÷ana flies up to the ranks of the enemies, burning like fire. Once Mahàviùõu sent the weapon Sudar÷ana towards the asuras. Then the havoc and destruction caused by this weapon, is described as follows:
     The moment he thought of Sudar÷ana, to destroy the power of the enemy, it made its appearance like the Sun in the Solar region. It was a fearful sight. Emanating light and radiance from the blazing fire, the Sudar÷ana rested on the hand of Viùõu; turning round with a tremendous speed. Viùõu threw it at the enemies with his powerful hand like that of the trunk of an elephant, with a view to cleave the city of the enemies into pieces. That weapon which was burning in great flames like a great fire spreading radiance, flew into the midst of the enemy's army and instantly every one near it fell dead. Thus it flew about among the asuras and burnt them to ashes. Then turning round and round in the air it drank the blood shed on the earth. (M.B. âdi Parva, Chapter 19).

#<SUDARøANA XV># Indra had a chariot named Sudar÷ana. (Mahàbhàrata, Viràña Parva, Chapter 56, Verse 3).

#<SUDâSA I># A King of Kosala. This Sudàs a was a King who ought to be remembered every morning and evening. (Mahàbhàrata, Anu÷àsana Parva, Chapter 165, Verse 57).

#<SUDâS II># An âryan King named Sudàs is stated in ègveda. It is mentioned in ègveda Maõóala 1, Anuvaka 11, Såkta 63, that Vi÷vàmitra saved this King from a danger. (See under Dà÷aràj¤a).

#<SUDâSA III># A King of Ayodhyà. He was the son of Sarvakàma and the father of Kalmàùapàda. (Bhàgavata, Skandha 9; Viùõu Puràõa, 4, 4, 30).

#<SUDATTâ># One of the prominent wives of ørã Kçùõa. The palace Ketumàn in Dvàrakà, was given to this wife. (Mahàbhàrata, Dàkùiõàtya Pàñha, Sabhà Parva. Chapter 38).

#<øUDDHA># A King of the Bhçgu dynasty. Bhàgavata, 9th Skandha mentions that he was the son of Anenas and Såci's father.

#<SUDEúöâ I># The wife of Viràña, the King of Matsya.
     1) %<General information.>% It is mentioned in Mahàbhàrata, Viràña Parva, Chapter 9, Verse 6, that this Sudeùõà, the daughter of the King of Kekaya, had the name Citrà also.
     2) %<Other details.>%
     (i) During the pseudonymity, Pà¤càlã lived with Sudeùõà in the guise of Sairandhrã. (M.B. Viràña Parva, Chapter 9).
     (ii) Sudeùõà agreed to the request of Kãcaka to get Sairandhrã for him, as he was fascinated by her beauty. (M.B. Viràña Parva, Chapter 14, Verse 6).
     (iii) Sudeùõà sent Kãcaka to the house of Sairandhrã. (M.B. Viràña Parva, Chapter 15).
     (iv) Draupadã consoled Sudeùõà who was miserable at the death of Kãcaka. (M.B. Viràña Parva, Chapter 16, Verse 48).
     (v) Sudeùõà asked Draupadã to go away from the palace. (M.B. Viràña Parva, Chapter 24, Verse 3).
     (vi) In connection with the marriage of her daughter Uttarà, Sudeùõà went to Upaplavya with Draupadã. (M.B. Viràña Parva, Chapter 72, Verse 30).

#<SUDEúöâ II># The wife of the King Bali. Five sons named Aïga, Vaïga, Kaliïga, Puõóra and Suhma were born to the hermit Dãrghatamas by this queen Sudeùõà. (M.B. âdi Parva, Chapter 98: 30; Bhàgavata, Skandha 9; Harivaü÷a 1, 39).

#<SUDEúöA I># A son born to ørã Kçùõa by Rukmiõã. (See under Rukmiõã).

#<SUDEúöA II># A country in India, very famous, in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 4).

#<SUDEVA I># A brahmin who was a favourite of the King of Vidarbha. It was this brahmin who was sent by the King of Vidarbha to search for Damayantã. (See under Damayantã).

#<SUDEVA II># A captain of the army of King Ambarãùa. He was calm and fearless. Sudeva met with a heroic death in a battle and attained heaven. Indra gave him a suitable place. Later Ambarãùa died and came to heaven. There he saw his captain Sudeva and was amazed. He asked Indra how it was that Sudeva was given a place in heaven. Indra replied that to fight fearlessly in the battle-field and meet with heroic death, was a yaj¤a (sacrifice) and that due to this yaj¤a Sudeva attained heaven. The King asked, when this took place. Indra continued:--"Once Ambarãùa sent Sudeva to subdue the asuras and giants. Sudeva entered the battlefield and looked at the vast army of the enemy. Finding that it was impossible to defeat the army of giants, he sat down and meditated on øiva, who appeared before him and encouraged him. A fierce battle followed in which Sudeva annihilated the army of the giants completely and he himself met with a heroic death. That is how he obtained heaven. (M.B. Dàkùiõàtyapàñha, øànti Parva, Chapter 98).

#<SUDEVA III># The son of Harya÷va, the King of Kà÷ã. He was quite valiant and radiant. After the death of his father he was anointed as King of Kà÷ã. As soon as he became King, the sons of King Vãtahavya attacked Sudeva and captured him. After this Divodàsa became the King of Kà÷ã. (M.B. Anu÷àsana Parva, Chapter 30, Verse 13).

#<SUDEVA IV># A famous King. Nàbhàga married Suprabhà the daughter of this King Sudeva. The following is a story taken from Màrkaõóeya Puràõa stating how this Sudeva who was a Kùatriya by birth, became a Vai÷ya by the curse of hermit Pramati.
     Once Nala, the friend of Sudeva, and the relative of Dhåmràkùa, after having drunk too much liquor, tried to rape the wife of the hermit Pramati. All this happened while King Sudeva was standing silently near Nala. Pramati requested King Sudeva repeatedly to save his wife. Sudeva replied: 'The Kùatriya who could help the needy, could save your wife also. But I am a Vai÷ya." This arrogance of the King made the hermit angry. "May you become a Vai÷ya." The hermit cursed the King. Sudeva repented and requested for liberation from the curse. "When a Kùatriya steals away your daughter you will recover the lost feelings of Kùatriya." The hermit gave this liberation from the curse.
     Because of this curse Nàbhàga stole away Suprabhà the daughter of Sudeva and Sudeva got back the lost feelings of Kùatriya.

#<SUDEVâ I># A daughter of the King of Aïga named Ariha. The King èkùa was her son. (M.B. âdi Parva, Chapter 95, Verse 24).

#<SUDEVâ II># A princess born in the dynasty of King Da÷àrha. Vikuõñha, a King of the Påru dynasty married Sudevà. The King Ajamãóha was their son. (M.B. âdi Parva, Chapter 95, Verse 36).

#<SUDEVâ III># The wife of Ikùvàku who was the son of Manu. This Sudevà was the daughter of Devaràta the King of Kà÷ã. Ikùvàku and Sudevà are said to be the incarnations of Viùõu and Devã Lakùmã respectively. While the couple were walking about in the forest, they saw a she-hog. That hog was the cursed form of a Brahmin woman named Sudevà. Sudevà, the wife of Ikùvàku gave the merits she had earned in one year by her good deeds to Sudevà the she-hog and liberated her from her curse. This story occurs in Padma Puràõa Bhåmikhaõóa, Chapter 42. The story is given below:
     Once King Ikùvàku and his wife Sudevà were hunting on the banks of the Gaïgà. Then a big hog came there with his wife and children. The hog was afraid of Ikùvàku. So he said to his wife:--"Look! beloved! Ikùvàku the valiant, the son of Manu, is come for hunting. I am going to fight with him." His wife said. "How did you get this bravery to fight with the king, you who always try to evade the forest-men?" "It is not bravery, my love. It is because I could go to heaven if I fight with the king valiantly and meet with heroic death", replied the hog. The wife tried her utmost to dissuade her husband from his attempt. The children also tried to stop him. They could not change his mind. So all of them decided to help him as much as they could in his fight. They got ready for a fight against Ikùvàku and his army.
     The king's army saw the preparations of the hogs and their resolute stand. Struck with fear, they informed Ikùvàku about it. The king ordered the noble hog to be caught. Ikùvàku and his wife mounted on horse and followed the army. All the hounds ran towards the hogs barking. The army sent a volley of arrows at the hogs. The hog and his wife stopped the arrows. The army could not defeat the hogs. At last the king himself killed the hog with a club. While the king was looking on, that noble hog was changed to a noble Gandharva with four hands and divine clothes and ornaments. Leaving his old body of hog on the earth he rose up into the sky like the Sun and went to heaven. Seeing this sight Sudevà was struck with fear. She got down from the chariot and called the wife of the hog towards her. The wife of the hog, wounded all over, came to the queen Sudevà. Sudevà asked her about the previous history of her dead husband. The hog's wife said: "Lady! If you feel interested I shall tell you about the previous life of my dead husband and myself."
     "My dead husband was a Gandharva named Raïkavidyàdhara, in the previous birth. Once he sat in the shade of a tree near the hermitage of Pulastya and began to sing with accompaniment. As the singing caused disturbance to his solitude the hermit Pulastya came and requested the Gandharva to shift to some other place. Raïkavidyàdhara did not like to comply with the request of the hermit. At last Pulastya removed his hermitage to another place. Raïkavidyàdhara walked in search of Pulastya. Finally the Gandharva saw Pulastya. Seeing that he was alone, the Gandharva took the shape of a hog and entered the hermitage and began to wound with his tusk and to molest that radiant sage Pulastya. Thinking it to be a mere animal Pulastya suffered it for a long time. The hog continued its actions of molestation. It passed excrements in front of the sage, danced before him, played in front of him, fell down in the courtyard and rolled and did various other things. As it was an animal Pulastya forgave him. One day Raïkavidyàdhara entered the hermitage as a hog, roared aloud, laughed aloud, cried aloud, sang aloud and in various other ways tried to change the mind of the hermit. Seeing all these, Pulastya began to think that it was not a hog. "A hog will not try to molest one continuously. I forgave him thinking him to be a mere animal. This must be that wicked Gandharva." Thus recognizing him Pulastya got angry and cursed him thus: "You tried to violate my penance in the shape of a hog. So you, great sinner; take the next birth as a hog." With grief the Gandharva ran to Indra and informed him of everything. Indra requested Pulastya to liberate the Gandharva from the curse. Accordingly Pulastya gave him remission that he would regain his original form when he was killed by the hands of the immensely good king Ikùvàku."
     Sudevà was amazed on hearing this story of the dead hog, and asked her again. "You hog! You speak like a human being. How is it?"
     The wife of the hog continued the story. "Lady! I also have taken rebirth as a hog. In my previous birth I was the daughter of a Brahmin named Vasudatta (Vàsudeva) in the city of ørãpura in Kaliïga. They named me Sudevà (Vasudevà). Because of the unlimited caressing and fondling of my father I grew up as an arrogant girl. In the meanwhile a Brahmin youth named øiva÷armà, who was well-versed in all the branches of knowledge, and whose parents were dead, came to my house. My father gave me to that brahmin. I lived with him in my father's house. Being proud of the wealth and prosperity of my parents I did not care to render the services due to my husband. My husband who was a peaceful man bore everything. By and by I became wicked. At last because of my wickedness and immorality my husband left the country. My father hated me and expelled me from the house. My father feared that some calamity would happen to me as Kaüsa was born to Padmàvatã, the wife of Ugrasena, by her illegal connection with persons other than her husband."
     Hearing about the birth of Kaüsa, Sudevà asked the she-hog to tell her about the circumstances which led to the illegal connections of Padmàvatã. The wife of the hog continued. "In days of old there was a king in Mathuràpurã named Ugrasena, who married Padmàvatã the daughter of king Satyaketu of Vidarbha. While the couple were living happily in Mathuràpurã Satyaketu wanted to see his daughter. He sent a messenger to Mathuràpurã and brought Padmàvatã to Vidarbha. She walked along the vicinity of the palace in which she was born, enjoying the beauty of the scenery. She walked on and arrived on the mountain called Puùpavàn, and sat on the bank of a lake. At that time a Gandharva named Godila (Dramila) came there. He fell in love with her. He took the shape of Ugrasena and came near her and talked with her. Thinking that her husband had come from Mathurà to see her she embraced him. After a while she understood that the visitor was not her husband. She began to curse him. The visitor admitted that he was Godila an attendant of Vai÷ravaõa. Godila went on his way. But she had become pregnant by that time. Her parents tried in various ways to destroy the child in her womb. One day the infant lying in her womb told her thus: "Mother! you do not know who I am. I am the rebirth of a powerful asura named Kàlanemi. In ancient days Viùõu killed me in a battle between the gods and asuras. I have entered into your womb for revenge. Mother! you need not take the trouble to destroy me." Saying so, the infant stopped speaking. After ten years Padmàvatã gave birth to the mighty and strong Kaüsa. He was killed by ørã Kçùõa and he attained heaven."
     Sudevà was struck with wonder at the story of Kaüsa. She asked the she-hog to continue her own story. She continued her own story. "I have said that my father expelled me. Being shameless I walked away from there soon. Nobody helped me. Those who saw me scolded me. Days passed. Afflicted by a horrible disease, and travelling in this manner, I came to a big house. I entered the courtyard and begged for alms. It was the house of my husband øiva÷armà. When I abandoned him he married another woman named Maïgalà and was leading a prosperous life. Maïgalà gave me food. øiva÷armà asked me who I was. I told him my story. He remembered me, his former wife. Maïgalà also felt compassion for me. They gave me gold ornaments and made me stay there. But my conscience pricked me. Thus burning internally I died.
     My soul went to hell. After the suffering of a very long period, I took birth again as a Jackal. Then I became a dog, and then a snake. After that I passed through the births of a hen, a cat and a rat. Thus Brahmà had put me in the wombs of all kinds of animals. Now I have taken the birth of a she-hog. Lady! Your husband Ikùvàku is the incarnation of Viùõu in portion and yourself, that of Lakùmã in portion. If you would give me the merits you have earned for one day by your good deeds, I could leave off all these mean births and attain heaven."
     The eyes of Sudevà were full when she heard the story of the hog. She gave to the she-hog, the merits she had earned by good deeds for one year. The hog was changed to a divine woman of youth and beauty. Immediately a divine chariot came down from heaven and took her to heaven, while everybody was looking on. Ikùvàku and Sudevà returned to their palace much pleased at the redemption of the she-hog.

#<SUDHâMâ I># A group of Gods. The name of the Manu of the third Manvantara was Uttama. The ruler of the devas was the Indra named Su÷ànti. There were five groups or gaõas of twelve devas each, called the Satyas, the Japas, the Pratardanas, Sudhàmàs and the Va÷avarttins. (Viùõu Puràõa, Aü÷a 1, Chapter 3).

#<SUDHâMâ II># A golden mountain in the Ku÷a island. (M.B. Bhãùma Parva, Chapter 12, Verse 10).

#<SUDHâMâ III># One of the sons of King Ghçtapçùñha. (Bhàgavata, Skandha 5),

#<SUDHANUS I># A King of the Puru dynasty. He was the son of King Kuru who had founded Kurukùetra. Four sons named Sudhanvà, Sudhanus, Parãkùit and Arimejaya, were born to Kuru. (Agni Puràõa, Chapter 278).

#<SUDHANUS II># A King who was the son of Kuru and the father of Suhotra. The King Uparicaravasu was a King of this dynasty. (Bhàgavata, Skandha 9).

#<SUDHANUS III># A warrior from Pà¤càla who took the side of the Pàõóavas. This mighty warrior was the son of King Drupada and the brother of Vãraketu. In the battle of Bhàrata, when Vãraketu was killed, Sudhanus gathered his brothers and attacked Droõa. In that fight Sudhanus was killed by Droõa. (M.B. Droõa Parva, Chapter 98, Verses 37-40).

#<SUDHANVâ I># A guard of the ends of the quarters. In the beginning of creation Brahmà made four guards of the four ends. They were Sudhanvà in the East, øaïkhapàda in the South, Ketumàn in the West and Hiraõyaromà in the North. (Agni Puràõa, Chapter 19).

#<SUDHANVâ II># Son of hermit Aïgiras. Some information gathered from ègveda and Mahàbhàrata is given below.
     (i) There arose a contest between Sudhanvà and Virocana, the son of Prahlàda for marrying the damsel Ke÷inã. (For detailed story see under Ke÷inã V).
     (ii) This hermit visited Bhãùma in his bed of arrows.
     (M.B. Anuֈsana Parva, Chapter 26, Verse 7).
     (iii) Sudhanvà was the eighth son of Aïgiras.
     (iv) It is stated in Mahàbhàrata, Anu÷àsana Parva, Chapter 86, Verse 24, that this Sudhanvà gave Subrahmaõya a chariot, in the battle between the Devas and the asuras.
     (v) Sudhanvà had three sons called èbhu, Vibhvà and Vàja. (ègveda, Maõóala 1, Anuvàka 16, Såkta 111).

#<SUDHANVâ III># A great warrior who fought against the Pàõóavas in the battle of Kurukùetra. He was killed by Arjuna. (M.B. Droõa Parva, Chapter 18, Verse 42).

#<SUDHANVâ IV># A Sudhanvà who was the son of Drupada, is mentioned in Mahàbhàrata, Droõa Parva, Chapter 23, Verse 44. This warrior sided with the Pàõóavas in the battle of Kurukùetra and fought against the Kauravas. When his brother Vãraketu was killed, he and his brothers joined together and attacked Droõa. In that fight Droõa killed Sudhanvà. (M.B. Droõa Parva, Chapter 122, Verse 45).

#<SUDHANVâ V># An ancient King of Bhàrata. A story that King Màndhàtà defeated this Sudhanvà in battle, occurs in Mahà Bhàrata, Droõa Parva, Chapter 62

#<SUDHANVâ VI># A King of Sàïkà÷ya. This King surrounded the city of Mithilà and sent word that unless the bow of øiva and the princess Sãtà were given to him he would kill Janaka, who subsequently fought a battle with him. In this battle Sudhanvà was killed. Sàïkà÷ya, the kingdom of Sudhanvà was given to Ku÷adhvaja by his brother Janaka. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 71).

#<SUDHARMâ I># The assembly hall of the Devas. (the gods). (Bhàgavata, Skandha 10).

#<SUDHARMâ II># The great assembly hall of the Yàdavas. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 219, Verse 10, that at the time of the carrying away of Subhadrà, the soldiers ran to Sudharmà and reported the matter there. This hall had the name 'Dà÷àrhã' also. This great hall was one yojana long and one yojana broad. It was in this hall that ørã Kçùõa received Indra. (M.B. Dàkùiõàtya Pàñha, Sabhà Parva, Chapter 38).

#<SUDHARMâ III># Wife of Màtali, who was the charioteer of Indra. It is mentioned in the Mahàbhàrata, Udyoga Parva, Chapter 95, that a daughter named Guõake÷ã was born to Màtali by Sudharmà.

#<SUDHARMâ IV># A prince of the Vçùõi dynasty. It is stated in Mahà Bhàrata, Sabhà Parva, Chapter 4, Verse 18, that he was a member of the assembly of Yudhiùñhira and that he had learned archery from Arjuna.

#<SUDHARMâ V># A King of Dà÷àrõa. Bhãmasena who was pleased at the good fighting of this King, appointed him as his captain. (M.B. Sabhà Parva, Chapter 29, Verse 5).

#<SUDHARMâ VI># A warrior who had fought against the Pàõóavas in the battle of Kurukùetra. (M.B. Droõa Parva, Chapter 18, Verse 20).

#<SUDHäS># A group of Gods of Tàmasa Manvantara. In this Manvantara there were four groups of devas (gods) called Supàras, Haris, Satyas and Sudhãs. In each of these groups there were twentyseven gods. (See under Manvantara).

#<SUDHèTI># Another name of Satyadhçti, the King of Videha. He was the son of Mahàvãrya and the father of Dhçùñaketu. (Bhàgavata, Skandha 9).

#<SUDINA># A holy place in Kurukùetra. It is mentioned in Mahà Bhàrata, Vana Parva, Chapter 83, Verse 100, that by bathing in this holy tãrtha one could attain the world of the Sun.

#<SUDIVA># A hermit who had observed only Vànaprastha (life in the forest) the third of the four stages of life, and attained heaven. Mention is made about this hermit in Mahàbhàrata, øànti Parva, Chapter 244, Verse 17.

#<øæDRA># See under Càturvarõyam.

#<øæDRAKA># A Sanskrit dramatist. He is believed to have lived in the second century A.D. The drama "Mçcchakañika" has been discovered as his work. It is divided into ten Acts. It is believed to be the oldest Sanskrit drama. Some people think that øådraka was a King. The authorship of another drama, "Padmapràbhçtakam" is also attributed to him.

#<SUDèúòA># A country in Bhàrata, very famous in the Puràõas. (M.B. Bhãùma Parva, Chapter 9, Verse 51).

#<SUDYA># A King of the dynasty of Yayàti. He was the grandson of Namasyu and the son of Càrupàda. Bahugava was the son of Sudya. (Bhàgavata, Skandha 9).

#<SUDYUMNA I># A son of Manu Càkùuùa. Ten sons full of radiance, including Sudyumna were born to Càkùuùa (who was the Manu of the sixth Manvantara) by his wife Naóvalà, the daughter of Prajàpati Vairàja. (Viùõu Puràõa, Aü÷a 1, Chapter 13).

#<SUDYUMNA II>#
     1) %<General information.>% A King who was born as a woman and then became a man and then became a woman, all in the same birth. (For detailed story see under Ilà I).
     2) %<Other details.>%
     (i) This royal hermit stays in the court of Yama glorifying him. (M.B. Sabhà Parva, Chapter 8, Verse 16).
     (ii) While Sudyumna was the King, to do justice properly, both hands of the hermit Likhita were cut off. (For detailed story see under Likhita).
     (iii) Because he had executed the duties of the King properly and righteously, Sudyumna attained heaven. (M.B. øànti Parva, Chapter 28, Verse 45).

#<SUGANDHA># A giant. It is stated in Padma Puràõa, Sçùñi Khaõóa, Chapter 75, that this giant was one of the seven, who were killed by Agni (Fire) in the battle between Hiraõyàkùa and the gods.

#<SUGANDHâ I># A celestial maid. Mention is made in Mahàbhàrata, âdi Parva, Chapter 122, Verse 63, that this celestial maid danced in the birth festival of Arjuna.

#<SUGANDHâ II># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Verse 10, that by visiting this place one could obtain remission of sins and attain heaven.

#<SUGANDHä># One of the thirteen wives of Vasudeva. A son named Puõóra was born to Vasudeva by his wife Sugandhã. (Vàyu Puràõa, 96, 161).

#<SUGATI># A King of the Bharata dynasty. It it mentioned in Bhàgavata, Skandha 5, that he was one of the sons of Gaya.

@<[Page 756a]>@

#<SUGHOúA># The conch of Nakula, one of the Pàõóavas. (Mahàbhàrata, Bhãùma Parva, Chapter 25, Verse 16).

#<SUGOPTâ># An eternal Vi÷vadeva (god concerned with offerings to the manes). (Mahàbhàrata, Anu÷àsana Parva, Chapter 91, Verse 37).

#<SUGRäVA I># Bàli and Sugrãva were brothers. Their mother was Aruõa who once put the guise of a woman. At that time he was called by the name Aruõã. Bàli was the son born to Indra by Aruõã and Sugrãva was the son born to the Sun by Aruõã. Both of them were brought up in the hermitage of Gautama. When the King of Kiùkindhà èkùarajas died, Bàli was anointed the king of Kiùkindhà. Sugrãva lived with Bàli, serving him. At this time Bàli engaged in a battle with the asura Dundubhi. Bàli chased Dundubhi into a cave. Placing Sugrãva at the mouth of the cave, Bàli went in. By the magic and sorcery of Dundubhi, it appeared to Sugrãva that Bàli was killed by Dundubhi. Sugrãva returned to Kiùkindhà. Bàli who came out, followed Sugrãva to kill him due to misunderstanding. Bàli chased Sugrãva all over the world. It is mentioned in Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 46, that the knowledge of the lay-out of the various countries in the world that Sugrãva got in this running, helped him later, in the search for Sãtà.
     At last Sugrãva entered èùyamåkàcala. Bàli had been once cursed that if he entered this mountain his head would be broken into pieces. Hanåmàn became the minister of Sugrãva. It was during this period that ørã Ràma and Lakùmaõa came by that way in search of Sãtà. Sugrãva and ørã Ràma entered into a treaty. Bàli should be killed and Kiùkindhà should be given to Sugrãva in place of which Ràma should be helped to find out Sãtà and get her back.
     ørã Ràma killed Bàli and gave Kiùkindhà to Sugrãva, who sent monkey-armies in all directions to find out Sãtà. Hanåmàn found out Sãtà and returned to ørã Ràma, who fought a great battle with Ràvaõa, in which battle Sugrãva took a prominent part. It was Kumbhakarõa, who oppressed the monkey army much. When he caught Sugrãva, Kumbhakarõa lost his ears and nose. Then he caught hold of the monkey warriors and ørã Ràma cut off his hands with arrows. (Agni Puràõa, Chapter 1). After the war, when Ràma and others returned to Ayodhyà, Sugrãva also accompanied them. After that Sugrãva returned to Kiùkindhà. After a few years Candragupta, the second son of Sahasramukha Ràvaõa, carried away the daughter of Sugrãva. Hearing this, ørã Ràma confronted Sahasramukha Ràvaõa, who was killed by the arrow of Sãtà.
     Sugrãva participated in the horse-sacrifice performed by ørã Ràma. The control of the army was in the hands of Sugrãva, the financial affairs, with Vibhãùaõa and central powers, with Lakùmaõa. When the sacrifice was completed, Sugrãva returned to Kiùkindhà.

#<SUGRäVA II># An asura. This asura was the minister of øumbha, an asura-chief. (Devã Bhàgavata).

#<SUGRäVA III># A horse of ørã Kçùõa. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 147, Verse 47, that five horses Kàmaga, øaibya, Sugrãva, Meghapuùpa and Valàhaka were yoked to the chariot of ørã Kçùõa.

#<SUGRäVä># A girl born to Ka÷yapa by Tàmrà. It was from this Sugrãvã, that the horse, camel and donkey originated in the world for the first time. (Matsya Puràõa).

@<[Page 756b]>@

#<SUHANU># An asura who lives in Varuõa's court worshipping him. (Sabhà Parva, Chapter 9, Verse 13).

#<SUHASTA># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him in the great war. (Droõa Parva, Chapter 157, Verse 19).

#<SUHASTYA># A muni extolled in ègveda. He was the son of Ghoùà. (ègveda, Maõóala 1, Anuvàka 17, Såkta 120).

#<SUHAVI># A King born in the Bharata dynasty. He was the grandson of emperor Bharata and son of Bhumanyu. His mother was called Puùkariõã. (âdi Parva, Chapter 94, Verse 24).

#<SUHMA I># A country famous in the Puràõas. It is stated in Mahàbhàrata, âdi Parva, Chapter 112, Verse 29, that Pàõóu had conquered this country which was situated on the Eastern part of Bhàrata. Bhãmasena also conquered this country during his regional conquest of the east. (M.B. Sabhà Parva, Chapter 30, Verse 16).

#<SUHMA II># A country situated in the mountainous region of North India. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 27, Verse 21, that Arjuna conquered this country during his regional conquest of the North.

#<SUHOTâ># See under Suhotra II.

#<SUHOTRA I># A son of the hermit Jamadagni. Five sons named Rumaõvàn, Suhotra, Vasu, Vi÷vàvasu and Para÷uràma were born to Jamadagni by his wife Reõukà (Brahmàõóa Puràõa, Chapter 58).

#<SUHOTRA II># A son of emperor Bharata. (For genealogy, see under Bharata I).
     Five sons were born to Bharata, the son of Duùyanta. They were Suhotra, Suhotà, Gaya, Garbha and Suketu. (Agni Puràõa, Chapter 278).

#<SUHOTRA III>#
     1) %<General information.>% A king of the Candra dynasty. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 94, Verse 24, that he was the grandson of emperor Bharata and the son of the elder brother of Bhumanyu. Puùkariõã was the mother of this Suhotra.
     2) %<Other details.>%
     (i) This Suhotra got suzerainty over the entire earth. After this he conducted horse-sacrifice and several other sacrifices. (M.B. âdi Parva, Chapter 94, Verse 25).
     (ii) Suhotra married Suvarõà, a princess of the Ikùvàku dynasty. Three sons, Ajamãóha, Sumãóha and Purumãóha were born to them. (M.B. âdi Parva, Chapter 94, Verse 30).
     (iii) Suhotra was a generous king. (M.B. Droõa-Parva, Chapter 56).
     (iv) Being pleased at his hospitality, Indra showered a rain of gold in the country for a year. Rivers were full of golden water. Indra showered golden fishes also in these rivers. But the king divided all this gold among Brahmins. (M.B. øànti Parva, Chapter 29, Verse 25).

#<SUHOTRA IV># Son of Sahadeva, one of the Pàõóavas. Sahadeva married Vijayà, daughter of Dyutimàn, the king of Madra. The son Suhotra was born to them. (M.B. âdi Parva, Chapter 95, Verse 80).

#<SUHOTRA V># A hermit. This hermit honoured Yudhiùñhira to a great extent. (Mahàbhàrata, Vana Parva, Chapter 26, Verse 24).

#<SUHOTRA VI># A king of the Kuru dynasty. Once this king obstructed the way of øibi, born in the family of King U÷ãnara. He let øibi go only after the intervention of Nàrada. (See under øibi).

#<SUHOTRA VII># A giant. This giant was one of those kings who had ruled over the entire earth and had to leave the place due to fate. (M.B. øànti Parva. Chapter 277, Verse 51).

#<SUHU># A Yàdava king who was the son of Ugrasena. (Bhàgavata, Skandha 9).

#<SUHVA (SUHMA)># A king of the Bharata dynasty. Suhva was the son of Bali, and grandson of Sutapas. Bali had no direct sons. Being miserable due to the absence of sons, Bali approached the hermit Dãrghatamas, by whom the queen gave birth to six sons. They were Aïga, Vanga, Kaliïga, Suhva (or Suhma), Puõóra and Adråpa. (Bhàgavata, Skandha 9).

#<SUJâNU># A great saint. This hermit stopped ørã Kçùõa on his way to Hastinàpura and conversed with him. (Mahàbhàrata, Dàkùiõàtyapàñha, Udyoga Parva, Chapter 83).

#<SUJâTA I># One of the hundred sons of Dhçtaràùñra. He attacked Bhãmasena in the battle of Bhàrata and Bhãmasena killed him. (M.B. øalya Parva, Chapter 26, Verse 5).

#<SUJâTA II># A monkey King. Sujàta was one of the sons born to Pulaha by his wife øvetà. (Brahmàõóa Puràõa, 2: 7, 180-181).

#<SUJâTâ># The daughter of the hermit Uddàlaka. (See under Khagodara).

#<SUJYEúòHA># A King who was the son of Agnimitra and the father of Vasumitra. (Bhàgavata, Skandha 12).

#<øUKA I (øUKADEVA)># The son of Vyàsa.
     1) %<Birth.>% The sage Vyàsa once wished to have a son. So he began to worship øiva for the purpose. His desire was to have a son who would combine in him the essential qualities of fire, earth, water, air and ether He did tapas for a hundred years. Because of the austerity of his tapas, his locks of hair began to blaze like flames of fire. At last øiva appeared and blessed him to have a son according to his wish.
     After receiving his boon, Vyàsa returned to his à÷rama. Soon after his arrival there, an Apsaras named Ghçtàcã came there in the form of a parrot. On seeing her beauty Vyàsa had an involuntary emission of semen. øuka's birth was from this semen. (For further details see Para 2, under Ghçtàcã).
     2) %<øuka's Boyhood.>% It was øiva who performed the Upanayana (wearing the sacred thread) ceremony of øuka. Since he was born out of the semen which was the result of the fascination for a parrot, the boy was named "øuka". He was a divine boy. Soon after his birth, he grew up into an exceptionally brilliant boy. He went to Bçhaspati and mastered all knowledge. After staying with Bçhaspati for some years, he returned to his father's à÷rama.
     3) %<In Vyàsa's hut.>% Vyàsa was very happy at the arrival of his son after completing his education. In due course he thought of getting his son married to a suitable girl and to prepare him for an ideal Grhasthà÷rama. But øuka did not fall in with his father's proposal. All the efforts of Vyàsa to persuade him were in vain. At last he told øuka that he was pleased with his stern resolve and allowed him to pursue his life as a Sannyàsã, if he wished for it.
     From that time øukadeva and Såta, the disciple of Vyàsa began the study of Bhàgavata. But øuka did not find happiness in that study either. Vyàsa taught him spiritual philosophy. Even then øuka could not find mental satisfaction. So his father sent him to Mithilà. At that time there was none who equalled Janaka, the then King of Mithilà. Before sending him away, Vyàsa made his son promise that he would return to his à÷rama, immediately after leaving Mithilà.
     4) %<øuka in Mithilà.>% øuka started his journey to Mithilà on foot. He passed through many lands and cities on his way. He visited many places inhabited by different classes of people like yogins, sages, mendicants, Vaikhànasas, øàktas, Pà÷upatas, Sauras, øaivas, Vaiùõavas, etc. After taking two years to cross Mahàmeru and one year for crossing Himàlaya he reached Mithilà. At the very sight of the land of Mithilà with its inhabitants living in luxury and prosperity, øukadeva was filled with wonder.
     One of the sentries at the palace gate who saw the dignified bearing and majestic figure of øuka, standing at the entrance, greeted him with joined palms and conducted him into the royal palace. From there, a minister took him to the interior of the palace, where a passage led him to a beautiful park full of flowering trees and swimming pools. After giving him a seat in the park the minister left the place. There, he was attended by women who were like celestial beauties. But øuka was not happy even in their company or attentions. He spent the whole night in deep meditation. The next morning King Janaka visited øuka. After the exchange of customary greetings, Janaka enquired of him the object of his visit. øuka answered that he came there to learn from Janaka the way to salvation, as directed by his father.
     On hearing this, Janaka said:--"After Upanayana, (investiture with the sacred thread) a Bràhmaõa should study the Vedas. He should discharge his debts to the Devas and to his Pitçs by tapas, worship of the guru and Brahmacarya. After the study of the Vedas, after mastering the senses, he should give Gurudakùiõà (fee to the teacher). Then the pupil may return home with the permission of the Guru (preceptor). After reaching home he should begin gçhasthà÷rama. After the birth of children, he should follow Vànaprasthà÷rama. In that à÷rama, a Bràhmaõa should kindle fire in his soul. He should then renounce the dual state, rise above all desire and remain in Brahmà÷rama."
     After receiving Janaka's advice, øuka returned to his father.
     5) %<Domestic Life.>% øukadeva married the beautiful Pãvarã, daughter of the Pitçs and thus began his gçhasthà÷rama in Vyàsa's à÷rama. He had four sons named Kçùõa, Gauraprabha, Bhåri and Deva÷ruta and a daughter named Kãrti, by Pãvarã. Kãrti was married by Aõu, the son of King Vibhràja. (Devã Bhàgavata, 1st Skandha).
     6) %<Other details.>%
     (i) Vyàsa composed Bhàrata and taught it to øuka. (M.B. Chapter 1, Verse 104).
     (ii) øukadeva recited the Mahàbhàrata story containing 14 lakhs of stanzas to Gandharvas, Yakùas and Ràkùasas. (M.B. âdi Parva, Chapter 1, Verse 106; Svargàrohaõa Parva, Chapter 5, Verse 55).
     (iii) øukadeva taught them the entire Vedas and the Mahàbhàrata story. (M.B. âdi Parva, Chapter 63, Verse 89).
     (iv) øuka attended Yudhiùñhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 11).
     7) %<The End.>% While øukadeva was thus leading his family life, teaching the Vedas and reading the Puràõas, Nàrada happened to pay a visit to him. His conversation with Nàrada drew øukadeva nearer to the path of Mokùa. He left his father, Veda Vyàsa and his own family, went to the peak of Kailàsa and stayed there doing tapas to Parama÷iva. At last he became a perfect Siddha and rising up to the Heavens shone there as a second sun. Devarùis began to praise øukadeva.
     His father Vyàsa was in deep grief at his disappearance and left his à÷rama in search of øuka. After wandering in many places he came to Kailàsa where øuka had performed tapas and called him. øiva who saw him utterly tired and weak took pity on him and comforted him in the following words: "Did you not pray to me for a son who would combine in himself the essences of the Pa¤cabhåtas? As a result of the tapas you have done and by my blessing, such a glorious son was born to you. øuka has attained the highest position which is inaccessible to those who have not conquered their senses and difficult to attain even by the gods. Why do you worry about øuka? The glory acquired by your eminent son will continue undiminished as long as the mountains and oceans exist. I give you my blessing that an image exactly like your son will always accompany you from today." Just then, an image which closely resembled his son appeared before Vyàsa who was filled with rapture.
     It is believed that even today if any one calls øiva at the place where øiva spoke to Vyàsa in answer to his call, øiva would respond to the call. (M.B. øànti Parva, Chapters 332 and 333; Devã Bhàgavata, 1st Skandha).

#<øUKA II># A messenger of Ràvaõa. This øuka had a friend named Sàraõa. These two persons were expert spies who used to gather secret and important pieces of information from the strongholds of Ràvaõa's friends and enemies and passed them on to Ràvaõa.
     Soon after ørã Ràma entered Laïkà, Ràvaõa sent øuka and Sàraõa to ørã Ràma's camp. After taking a distant view of the surroundings, they entered the camp of ørã Ràma in the form of monkeys. Taking care not to come within the observation of Vibhãùaõa, they went about the military camps, gathering secret information. Just then they were met by Jàmbavàn and Hanåmàn. After closely observing them for a considerable time, they understood that they were enemy spies. The monkey-heroes promptly seized them and produced them before Sugrãva. Confused and frightened under a shower of questions they sought the protection of ørã Ràma. While ørã Ràma was interrogating them, Vibhãùaõa happened to come there. At his sight, øuka and Sàraõa were alarmed. Grasping the whole situation in an instant, Vibhãùaõa kicked both of them when they assumed their former shapes as Ràkùasas. The monkey-leaders sprang at them. The Ràkùasas begged for pardon and prayed for ørã Ràma's protection. ørã Ràma forgave them and set them free. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa; Kamba Ràmàyaõa, Yuddha Kàõóa).

@<[Page 758b]>@

#<øUKA III># A king of the Lunar dynasty. (Bhàgavata, 9th Skandha).

#<øUKA IV># A king of the øaryàti dynasty. He was the son of Pçùata. He had conquered all countries in the world and after performing many yàgas, he renounced his kingdom and attained Mokùa by doing tapas on øata÷çïga mountain. (Mahàbhàrata, âdi Parva, Dàkùiõàtya Pàñha, Chapter 123).

#<øUKA V># Son of Subala, king of Gàndhàra. He was slain by Iràvàn in the course of the Bhàrata Yuddha. (Mahàbhàrata, Bhãùma Parva, Chapter 90, Verse 26).

#<øUKA VI># Son of the monkey øarabha. èkùa was the son of øuka by Vyàghrã. (Brahmàõóa Puràõa, 3, 8, 208).

#<øUKA VII># A Maharùi who was the contemporary of Aõuha of Dakùiõa Pà¤càla and of king Brahmadatta. This sage lived before the time of the other øuka who was the son of Vyàsa.
     This sage øuka had six sons, named Bhåri÷ravas, øambhu, Prabhu, Kçùõa, Saura (Sauraprabha) and Deva÷ruta by his two wives Pãvarã and Eka÷çïgà. (Brahmàõóa Puràõa, 3-8-93: Vàyu Puràõa, 70-84; Devã Bhàgavata, 1-14; Nàrada. 1-58).

#<SUKALâ># A woman who loved and honoured her husband.

#<SUKAKúA># A mountain. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 38, that this mountain, which is famous in the Puràõas, stands on the western side of Dvàrakà.

#<SUKAMALA># A Yakùa. This Yakùa was the son born to Maõivara by Devajanã. (Brahmàõóa Puràõa, 3. 7. 129).

#<øUKANâBHA># A Ràkùasa on the side of Ràvaõa. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, Sarga 6).

#<SUKANDAKA># A country in ancient India. (Mahàbhàrata Bhãùma Parva, Chapter 9, Verse 53.)

#<SUKANYâ I># The wife of the hermit Cyavana. See under Cyavana, Para 3.

#<SUKANYâ II># The wife of the hermit Màtari÷và. The hermit Maïkaõaka was the son born to Màtari÷và by Sukanyà. (See under Maïkaõaka).

#<øæKARA># A country celebrated in the Puràõas. Kçti, King of øåkara had presented thousands of Elephants at Yudhiùthira's Ràjasåya yàga. (M.B. Sabhà Parva, Chapter 52, Verse 25).

#<SæKARA># A hell. (See under Kàla, the section 'Hell').

#<SæKARAMUKHA># A hell. (See under Kàla, the section 'Hell').

#<SUKARMâ I># One of the two followers given to Subrahmaõya by Vidhàtà. Suvrata was the other follower. (M.B. øalya Parva, Chapter 45, Verse 42).

#<SUKARMâ II># One of the teacher priests of Sàmaveda. This Sukarmà, the son of Sutvà, divided the Sàmaveda into a thousand branches. (See under Guruparamparà.)

#<SUKARMâ III># A Bràhmaõa who had earned merits of good deeds by serving his parents. (For further details see under Pippalàda I).

#<øUKASAðGäTI># A Gandharva. (For further details see under Pramohinã).

#<SUKEøA># (SUKEøä).
     1) %<General information>% A ràkùasa (giant) who was the son of Vidyutke÷a and Sàlakañaïkà. When Brahmà asked the Subjects to look after his creation those who said 'Rakùàmahe' became Ràkùasas (giants) and those who said 'Yakùàmahe', the Yakùas (a clan of semi gods). Once two brothers named Heti and Praheti were born in the clan of Ràkùasas. Praheti remained unmarried and entered the life of penance. Heti married Bhayà the sister of Kàla. A son named Vidyutke÷a was born to the couple. Vidyutke÷a married Sàlakañaïkà, the daughter of Sandhyà. Sàlakañaïkà delivered a son. But wishing to enjoy the company of her husband, she abandoned the son and lived with her husband. The child which was as bright as the rising Sun, putting its folded fist in its mouth, cried aloud. Parama÷iva and Pàrvatã who were travelling along the sky mounted on the bull, heard the cry of the infant and looked at the spot from which the cry arose. On seeing the infant, Pàrvatã took pity on it. øiva blessed the child, which instantly grew as old as its mother. øiva gave the Ràkùasa prince immortality and a city which could travel through the sky. Pàrvatã said that Ràkùasa women would, in future deliver the moment they became pregnant and that the child would grow equal to its mother in age, as soon as it was born. Suke÷a was the son of Vidyutke÷a and Sàlakañaïkà. Suke÷a was delighted at the boons he got, and travelled wherever he pleased, in his city.
     Suke÷a married Devavatã the daughter of Gràmaõã a Gandharva. Màlã, Sumàlã and Màlyavàn were the sons of this couple. (Uttara Ràmàyaõa).
     2) %<The city of Suke÷a fell on the ground.>% Suke÷a pleased øiva by penance. øiva made him invincible and gave him a city which travelled through the sky. Because of these boons, the Ràkùasa became righteous and pious. He lived in the city with other Ràkùasas. Once Suke÷a went to the forest Màgadha and visited the hermits there. He asked them about the means to attain prosperity in this world and the other worlds. The hermits gave him long exhortations. They told him about the various hells given to sinners. Thus Suke÷a became righteous-minded and saintly. He returned to his city and called together all the other Ràkùasas and spoke to them about what he had learned from the hermits. He said: "The hermits taught me the means to attain heaven. They are Non-killing, Truth, not stealing, cleanliness, control of all outward going energies, liberality, kindness, forgiveness, abstinence, good usages etc. So it is my order that all of you observe these good things." The Ràkùasas were pleased at the words of Suke÷a. They began to lead a righteous life. In this way they got wealth and prosperity. Their radiance increased to such an extent that the Sun and the moon and the stars found it difficult to continue their travels.
     Thus the city of the Ràkùasa shone as the sun in the day and as the moon in the night. The progress of the Sun in the day became indiscernible. Due to its brightness the Ràkùasa city seemed to be the moon and thinking that it was night, the lotus flowers folded in the day and bloomed in the night. Havoc was caused in the earth as well as in the world of the gods. The sun became unpopular. So he tried to find out the cause. At last he found out the cause. He became angry. He looked with fury at the city of the Ràkùasas. Hit by the look, the city lost its merits and began to sink down to the earth.
     When the city fell down Suke÷a called øiva and cried aloud. øiva looked round to see what happened to his devotee. He understood that the sun was the culprit. øiva looked at the sun with furious eyes. Instantly the sun was dropped from the Solar region to the air. The hermits saw the Sun coming slowly to the earth. They called out loudly. "If you want to be well in falling, go and fall in Harikùetra." The sun called out, "What is Harikùetra?" "Harikùetra is Vàràõasã from Yoga÷àyã to Ke÷avadar÷ana", the hermits replied. Hearing this the Sun fell in Vàràõasã. Then to lessen the heat the sun dipped and splashed in Asi tãrtha and Varuõà tãrtha.
     Brahmà knew this, and informed øiva of it. øiva came to Vàràõasã and took the sun by his hands and gave him the name 'Lola' and sent him back in the chariot. After that Brahmà went to Suke÷a and sent his city with the Ràkùasas in it, back to the sky, and the Sun was fixed in the sky as before. (Vàmana Puràõa, Chapter 15)

#<SUKEøä I># (SUKEøA). See under Suke÷a.

#<SUKEøä II># The daughter of the king of Gàndhàra. This Suke÷ã was the wife of ørã Kçùõa. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 38 that ørã-Kçùõa gave her a palace, the doors of which shone as the gold of Jàmbånada.

#<SUKEøä III># A celestial maid of Alakàpurã. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 19, Verse 45, that she performed a dance in honour of the visit of Aùñàvakra, in the palace of Kubera.

#<SUKEøä IV># The daughter of Ketuvãrya the king of Magadha. She was married to Marutta (the third). (Markaõóeya Puràõa, 128).

#<SUKETANA># A king of the Bhçgu family. He was the son of Sunãta and the father of Dharmaketu. (Bhàgavata, Skandha 9).

#<SUKETU I># A king of the Solar dynasty. It is stated in Bhàgavata, Skandha 9 that this king was the son of Nandivardhana and the father of Devaràta.

#<SUKETU II># A. king of the Påru dynasty. He became famous under the name Viratha. He was one of the five sons of Bharata. The five sons were Suhotra, Suhotà, Gaya, Garbha and Suketu. (Agni Puràõa, Chapter 278).

#<SUKETU III># A king of ancient India. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 185, Verse 9, that this Suketu and his son Sunàmà were present at the øvayaüvara marriage of Draupadã.

#<SUKETU IV># A son of øi÷upàla He was killed in the battle of Bhàrata by Droõa. (M.B. Karõa Parva, Chapter 6, Verse 33).

#<SUKETU V># A mighty king who stood on the side of the Pàõóavas and fought against the Kauravas in the Bhàrata-battle. This king who was the son of Citraketu, was killed by the arrow of the teacher Kçpa. (M.B. Karõa Parva, Chapter 54, Verse 21).

#<SUKETU VI># The father of Tàñakà. It is stated in Kamba Ràmàyaõa, Bàlakàõóa, that this Suketu was the son of the Gandharva King Surakùaka. (See under Tàñakà for further details).

#<øUKä># A daughter of Ka÷yapa Prajàpati. Five daughters named Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã were born to Ka÷yapa by his wife Tàmrà. Krau¤cã gave birth to owls. Bhàsas were born to Bhàsã and eagles and kites were born to øyenã. Dhçtaràùñrã gave birth to swans and Cakravàkas. øukã gave birth to Natà and Vinatà was the daughter of Natà. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Sarga 14).

#<øUKLA># A warrior who fought on the side of the Pàõóavas. He was a native of Pà¤càla country. Mahàbhàrata, Karõa Parva, Chapter 56, Verse 45, mentions that he was slain by Karõa during the Bhàrata battle.

#<øUKRA># (øUKRâCâRYA) I. Preceptor of the Asuras.
     1) %<Birth.>% Views differ as to whether øukra was the son or grandson of Bhçgu. The Puràõas state that Pulomà was the wife of Bhçgu. øukra has another name, Kàvya. Kàvya means the son of Kavi. Some authorities say that Kavi was Bhçgu's son, while others think that Kavi was Bhçgu himself. øukra's mother is referred to as "Kàvyamàtà" in many places. øukra is referred to as the strongest of the seven sons born to Bhçgu and Pulomà. In the light of these references it is reasonable to consider øukra as the son of the sage Bhçgu. "Kavi" must be supposed to be another name of Bhçgu. U÷anas was another name for øukra.
     2) %<Love story.>% Once the sage Bhçgu lived in the valley of Mandara mountain, performing austere tapas. øukra who was then a boy, used to attend on his father. One day when Bhçgu was absorbed in "Nirvikalpasamàdhi" (deep meditation) the lonely øukra was appreciating the beauty of the sky above him. There was no one else by his side. At that time he happened to see an exceptionally beautiful Apsarà woman passing across the sky. His heart was filled with delight at the sight. All his thoughts were centred on her and he sat absorbed in her bewitching charm. In his imagination he followed Indra and reached Indraloka. Indra greeted him with honour. After that øukra, attended by the heavenly beings went about sight-seeing in Heaven. There he unexpectedly came across the Apsarà beauty whom he had seen earlier, in the midst of several other women. They fell in love at first sight. To fulfil his desire øukra enveloped the whole place in darkness. The other women left the place. The apsarà beauty approached øukra and both of them entered a hut formed by the thick foliage of creeping plants and indulged in sensual pleasures. Since øukra spent a period of eight Caturyugas like this in her company, he became weak in his virtue and descended to the earth. Then he became conscious of his physical being. His depraved soul was stopped at the moon. It reached the earth through mist and grew up as paddy plants. A Bràhmaõa who was a native of Da÷àrõa land ate the rice which was cooked from the ears of those paddy plants. øukra's soul in the shape of øukra entered the womb of the Bràhmana's wife and in due course took his birth. Because of his close association with Munis, that boy grew up like a sage and spent a period of one Manvantara, leading an austere life in the valley of the Meru mountain. At that time his Apsarà woman had been born as a female deer, as the result of a curse. By their connection in the previous birth, the Bràhmaõa fell in love with that female deer and begot a human child by his union with her. With that the austerities of his life were at an end. All his thoughts were now directed towards the future glory of his son and he ignored even his spiritual duties. Not long after, he died of snake bite. Later, he was born as the son of the king of Madra and ruled the country for many years. After that he took birth in many other wombs and at last was born as the son of a Maharùi living on the bank of the river Gaïgà. øukra's body which was by the side of Bhçgu dropped to the earth after being exposed to the wind and sun for a long time. But owing to Bhçgu's power of tapas and the holiness of the à÷rama, birds and animals did not eat the body. After 1,000 divyavatsaras, sage Bhçgu opened his eyes from his samàdhi but he did not find his son near him. A famished and worn out body was lying before him. Within the wrinkles of the skin, small birds were nesting and frogs took refuge in the hollow of the stomach. Enraged at the premature death of his son, he was about to curse Yama, the god of Death. Coming to know of this Dharmaràja (Yama) appeared before him and said:--"We honour and adore you as a great tapasvã. You should not ruin your tapas. I have devoured numerous Brahmàõóas. I have already swallowed Rudras and Viùõudevas many times. All of you are my food. It is ordained by Fate. Even Brahmà is not indestructible at the end of a Kalpa. Knowing all these facts, why do you think of cursing me? Your son fell into this state because of his own act. While you were in a state of Samàdhi your son's mind left its body and went up to Heaven. There he spent many years indulging in sensual pleasures in the company of the celestial beauty Vi÷vàcã. Then he was born as a Bràhmaõa in Da÷àrõa country. In his next birth he became the King of Kosala. After that passing through many births in succession he is now performing tapas on the bank of the river Samaïgà as the son of a Bràhmaõa, under the name, Vàsudeva. Open your inner eye and see for yourself."
     After saying this Dharmaràja revived the body of øukra who rose up and did obeisance to his father. (J¤ànavàsiùñha, Sthitiprakaraõam).
     (3) %<Domestic Life.>% It is seen that øukra had several wives and children. In Devã Bhàgavata there is a story of Jayantã, daughter of Indra who was øukra's wife for about ten years. (See under Jayantã II). Priyavrata, the brother of Uttànapàda had a daughter named ærjjasvatã by his wife Suråpà. In Devã Bhàgavata, 8th Skandha it is stated that øukràcàrya married ærjjasvatã and he had a daughter Devayànã by her. Mahàbhàrata, âdi Parva, Chapter 65 mentions that øukra was the àcàrya (preceptor) of the Asuras and his four sons were the priests of the Asuras. øukra had a daughter named "Arà". (See under Arà). Besides, øukra had another wife named øataparvà.
     But no child was born to øataparvà.
     Devã, wife of Varuõa's elder brother, was a daughter of øukra. ærjjasvatã was the most famous among øukra's wives.
     4) %<Revived his mother.>% See under Kàvyamàtà.
     5) %<Jamadagni was restored to life.>% See the 8th para under Jamadagni.
     6) %<øukra cursed Daõóa.>% See under Arà.
     7) %<Cursed Yayàti.>% See the 4th Para under Devayànã.
     8) %<How øukra lost his eye.>% øukràcàrya lost one of his eyes during the time of Mahàbali, the Asura King. Mahàviùõu incarnated as Vàmana and begged three feet of earth from Mahàbali. Since øukra tried to obstruct it, Viùõu put out one of øukra's eyes with the point of a a darbha grass. (For more details see 3rd Para under Mahàbali).
     9) %<øiva swallowed øukra.>% Once øukra invaded Kubera and plundered all his wealth. The distressed Kubera informed øiva about it. øiva at once started up with his weapon, shouting "Where is he?" øukra appeared on the top of øiva's trident. øiva caught hold of him and swallowed him. øukra who moved about in øiva's stomach found the excessive heat there, unbearable and soon became exhausted. In his helpless state he began to worship øiva for his mercy. At last øiva permitted him to escape through his penis and øukra thus came out. (M.B. øànti Parva, Chapter 290).
     10) %<Other details.>%
     (1) Once øukràcàrya had adorned the office of Education Minister of Mahiùàsura. At that time Cikùura was the War Minister, Tàmra was Financer Minister, Asiloma was the Prime Minister, Vióàla was the Foreign Minister, Udarka was the Military Commander and øukra was the Education Minister. (Devã Bhàgavata, 5th Skandha).
     (ii) Agni Puràõa, Chapter 51 states that øukra should be installed in temples with his Kamaõóalu (a vessel for carrying water) and wearing his garland.
     (iii) At the time of the war between Devas and Asuras. øukra taught Surasà a mantra to destroy everything. (Skanda Puràõa, Asura Kàõóa).
     (iv) øukra was Prahlàda's Guru (preceptor). (Kamba Ràmàyaõa, Yuddha kàõóa).
     (v) øukra worshipped øiva and received from him "Mçtasa¤jãvanã Mantra" (Mantra having power to revive the dead). (Vàmana Puràõa, Chapter 62).
     (vi) øukra had prohibited drinking. (M.B. âdi Parva, Chapter 76, Verse 57).
     (vii) He had shone in Indra's assembly. (M.B. Chapter 7, Verse 22, Sabhà Parva).
     (viii) øukra exists in Brahmà's assembly in the form of a planet. (M.B. Sabhà Parva, Chapter 11, Verse 29).
     (ix) øukra resides with other Asuras on the top of the Meru mountain. All precious stones are in the possession of øukra. Even Kubera (the god of wealth) lives by borrowing one-fourth of øukra's wealth. (M.B. Bhãùma Parva, Chapter 6, Verse 22).
     (x) øukra was among those who visited Bhãùma as he lay on the bed of arrows. (M.B. øànti Parva, Chapter 47, Verse 8).
     (xi) Once øukràcàrya was the priest of Emperor Pçthu. (M.B. øànti Parva, Chapter 59, Verse 110).
     (xii) On another occasion øukra sent Indra to Prahlàda to obtain prosperity. (M.B. øànti Parva, Chapter 124, Verse 27).
     (xiii) By his power of Yoga øukra once grabbed all the wealth of Kubera. (M.B. øànti Parva, Chapter 289, Verse 9).
     (xiv) He got the name "øukra" because he came out through "øivaliïga" (øiva's penis) and thereby became a son of Pàrvatã. (M.B. øànti Parva, Chapter 289, Verse 32).
     (xv) øukra learnt øiva's Sahasranàma (Thousand names) from the sage Taõói and taught it to Gautama. (M.B. Anu÷àsana Parva, Chapter 17, Verse 177).
     (xvi) Mahàbhàrata, Anu÷àsana Parva, Chapter 85, Verse 129, mentions that Bhçgu had seven sons-Cyavana, Vajra÷ãrùa, øuci, Aurva, øukra, Savana and Vibhu.
     (xvii) Once in answer to a question of Mahàbali, øukra referred to the importance of Puùpadàna (gift of flowers). (M.B. Anu÷àsana Parva, Chapter 98).
     (xviii) In his old age øukra observed Vànaprastha and attained Heaven. (M.B. øànti Parva, Chapter 244, Verse 17).
     (xix) In Mahàbhàrata, several other names like Bhàrgava, Bhàrgavadàyàda, Bhçgu÷reùñha, Bhçgådvaha, Bhçgukulodvaha, Kaviputra, Kàvya and U÷anas are given for øukra.

#<øUKRA II># A son of Vasiùñha. Seven sons were born to Vasiùñha by his wife ærjjà; they were, Rajas, Gotra, ærddhvabàhu, Savana, Anagha, Sutapas and øukra. All these seven persons were the Saptarùis of the third Manvantaram (Viùõu Puràõa, Part 1, Chapter 10).
     In Agni Puràõa, Chapter 20 the names of the seven sons of Vasiùñha and ærjjà are given as Rajas. Gàtra, ærddhvabàhu, Savana, Alaghu, øukra and Sutapas.

#<øUKRA III># A king who belonged to the dynasty of Emperor Pçthu. Two sons, Antardhàna and Vàdã were born to Pçthu. Antardhàna had a son named Havirdhàna by wife øikhaõóinã. Havirdhàna married Dhiùaõà who was born in Agnikula. Six sons were born to them. They were, Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina. (Viùõu Puràõa, Part 1, Chapter 14).

#<SUKRATU># A King in ancient India. When once Sa¤jaya talked in praise of the ancient Kings of fame in India, this King Sukratu also was mentioned. (M.B. âdi Parva, Chapter 1, 235).

#<SUKèúA># A liberal hermit. A story about this hermit occurs in Màrkaõóeya Puràõa.
     Once Indra wanted to test Sukçùa. So he came in the guise of a bird and requested for human flesh. Then the hermit called his sons and asked them to give their flesh to the bird. They were not prepared to do so. Sukçùa got angry and cursed his sons that they would be born as birds. Accordingly the sons of the hermit took birth in the Garuóa family under the names Droõaputra, Piïgàkùa, Vibodha, Suputra and Sumukha. As a remission of the curse, the hermit said that even as birds they would be having wisdom and knowledge.
     After this, to keep his word, Sukçùa got ready to cut his own flesh for the bird. Then Indra appeared in his own form and blessed the hermit.

#<SUKúATRA># A heroic warrior who fought in the Kurukùetra on the side of the Pàõóavas. He was the son of the King of Kosala. (M.B. Droõa Parva, Chapter 23, Verse 57).

#<SæKúMA># A notorious Dànava, who was born to Prajàpati Ka÷yapa by his wife Danu. The King Jayadratha, was the rebirth of this Dànava. (M.B. âdi Parva, Chapter 67, Verse 18).

#<SæKúMAPRAKèTI># The cause which is indestructible, not clear and having always goodness as its form is Såkùmaprakçti. That unspeakable nature has no base. Såkùmaprakçti is immovable and indestructible. There is no sound or form or touch in it. This nature which has no beginning or end, which has only three attributes is the root cause of the universe. This entire universe was pervaded by this power from the beginning of the great deluge to the beginning of creation. Then there was no night or day, no earth or Sky, no light or darkness. Then there was only Brahman the union of Prakçti and Puruùa which could not be perceived by sense organs or intelligence. (See under Prakçti).

#<SæKúMAøARäRA># See under Punarjanma.

#<øUKTIMâN># A mountain which was subdued by Bhãmasena in the course of his conquest of the eastern country. (M.B. Sabhà Parva, Chapter 30, Verse 5)

#<øUKTIMATä I># A river which used to flow by the side of Uparicaravasu's capital city. There is a story about this river. Once the Kolàhala mountain fell in love with this river and kept it within himself. Uparicaravasu who came to know of this, gave a kick to the mountain. The kick produced a hole in the mountain and the river emerged through that hole. øuktimatã had a son and a daughter by Kolàhala mountain. The river presented them to the King. The King appointed the son as his military commander. Girikà, the daughter of the river became the King's wife. (M.B. âdi Parva, Chapter 63, Verse 34).

#<øUKTIMATä II># The capital city of Dhçùñaketu, King of Cedi. (Mahàbhàrata, Vana Parva, Chapter 22, Verse 50).

#<SUKUMâRA I># A Pulinda King. The name of the capital of this King was also Sukumàra. It is stated in Mahàbhàrata, Sabhà Parva, Chapter 29, Verse 10, that King Sukumàra was the son of King Sumitra. It is stated in some other Puràõas that Sucitra was the father of Sukumàra and that during his regional conquest of the east Bhãmasena had defeated both. On another occasion Sahadeva, who had gone for the regional conquest of the south, also defeated both Sukumàra and his father. (M.B. Sabhà Parva, Chapter 31, Verse 4).
     When the battle of Bhàrata was about to begin, Sukumàra, the King af Pulinda joined the side of the Pàõóavas. It is stated in Mahàbhàrata, Udyoga Parva, Chapter 171, Verse 15, that King Sukumàra became one of the prominent chariot-fighters of the Pàõóava army.

#<SUKUMâRA II># A nàga (serpent) who was born in the family of Takùaka. This serpent was burned to death in the sacrificial fire of Janamejaya. (M.B. âdi Parva, Chapter 57, Verse 9).

#<SUKUMâRA III># A King of the Puru dynasty. The father of this King was Vibhu, the son of Varùaketu. Two sons named ânarta and Sukumàra were born to Vibhu. The King Satyaketu was the son of Sukumàra. (Agni Puràõa, Chapter 278).

#<SUKUMâRA IV># A Sanskrit poet. There is a story about the devotion of Sukumàra to his teacher. Though Sukumàra was a dutiful student his teacher used to scold him always. Consequently Sukumàra harboured malice in his heart against his teacher. One night Sukumàra got on the upper attic of the house of the teacher with a big stone. His aim was to drop the stone on the head of the teacher. But that night the conversation of the teacher and his wife was about Sukumàra. The wife asked the teacher why he was scolding his disciple so often, when he was so dutiful and righteous. The teacher said that he loved him most and that the chastisement was meant to make him better and better. When Sukumàra heard this his heart was broken. With tears in his eyes, he got down with the stone and disappeared in darkness.
     Next morning Sukumàra had no peace of mind. He approached the teacher. He asked the teacher "What is the punishment destined for him who had tried to kill his teacher?" The teacher replied that he should die a slow death in the fire made by the husk of paddy. Instantly Sukumàra made a pit and stood in it and filled the pit with husk up to his neck and set fire to the pile. When the teacher knew that the culprit was Sukumàra, he was filled with grief. He tried his best to dissuade his beloved disciple from his attempt. But it was in vain. While he was slowly burning in the fire he composed and sang the great poem 'ørã Kçùõa Vilàsa'. The poet was not able to complete the twelfth Sarga of ørã Kçùõa Vilàsa.
     The sixtysixth stanza was the last one he sang. ørã Kçùõa was showing Satyabhàmà, the various countries and describing the prominence of each, when they had reached the earth after obtaining the Pàrijàta flowers from the world of the gods. After having described the kingdoms of Pàõóya and Cola, the poet was beginning to describe the natural beauty of 'Saptakoïkaõas' (the seven Koïkaõa countries). The story says that when he had sung the last line of that stanza his tongue was burnt and he could not proceed with the rest of the poem.

#<SUKUMâRA V># The son of King Bhavya who was the ruler of øàka Island. (M.B. Bhãùma Parva, Chapter 12, Verse 26).

#<SUKUMâRA VI># An ancient place. This place was near the mountain Jaladhàragiri in the øàka Island. (M.B. Bhãùma Parva, Chapter 11, Stanza 21).

#<SUKUMâRA VII># The capital city of the Pulindas. (See under Sukumàra III).

#<SUKUMâRä I># A river in the øàka Island. This river is famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 11, Verse 3).

#<SUKUMâRä II># Daughter of King Sç¤jaya. This Sukumàrã was a wife of Nàrada. (See under Parvata, Para 2).

#<SUKUöôALA># One of the hundred sons of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Verse 98).

#<SUKUSUMâ># A female attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 24).

#<SUKUòA># An ancient country in India, very famous in the Puràõas. The people of this country were called the Sukuñas. (M.B. Sabhà Parva, Chapter 14, Verse 16).

#<SULABHâ># A female ascetic (Sannyàsinã). She acquired several powers (Siddhis) by tapas. She had the power of giving up her body and receiving new bodies. Once she went to Mithilà and held a learned discussion with King Janaka. She went to Mithilà as a beggar woman. By her yogic powers she entered the mind of Janaka. She and Janaka were thus in the same body when they carried on the discussion. After remaining in Janaka's body for a day, she left the palace. (M.B. øànti Parva, Chapter 320).

#<SULAKúAöA># A king. It was this king who ordered Màõóavya maharùi to be pierced with a ÷åla as a punishment for stealing a horse. (Padma Puràõa, Uttara Khaõóa, 121).

#<SULAKúMä># (LAKúMä). One of the four divine women who rose out of the Kùãràbdhi (Sea of Milk). They were Sulakùmã, Vàruõã, Kàmodà and øreùñhà. (Padma Puràõa, Bhåmi Khaõóa, 119).

#<øæLAPROTA># One of the twentyeight Narakas. (See the section on Naraka under Kàla).

#<SULOCANA># One of the hundred sons of Dhçtaràùñra. Bhãmasena killed him in battle of Kurukùetra. (Mahà-Bhàrata, Bhãùma Parva, Chapter 64, Verse 37).

#<SUMADA># A muni who did penance at Vimala on the Hemakåña mountain. When twelve years had passed thus Indra got frightened and deputed Kàmadeva to disturb the muni's penance. Many Deva women also accompanied Kàmadeva. All their attempts failed to have any effect on the muni. Ultimately Devã appeared before him and asked him to choose his boon to which he answered thus: "I do penance to regain my kingdom lost to enemies. Also, I should develop eternal devotion to you and finally attain salvation."
     Devã assured him recovery of his lost kingdom which he would rule till the sacrificial horse of ørã Ràma in connection with the a÷vamedha yaj¤a came to his kingdom. Accordingly Sumada conquered his enemies and became king in Ahicchatra. After many years, in connection with ørã Ràma's a÷vamedha, øatrughna with the yàj¤ic horse reached Ahicchatra. Sumada welcomed øatrughna and in his company went to Ayodhyà and detailed everything to ørã Ràma. He then abdicated his throne in favour of his son and attained salvation. See under Ahicchatra. (Padma Puràõa, Pàtàla Khaõóa, Chapter 13).

#<SUMAHA># The charioteer of Para÷uràma. (M.B. Southern Text, Viràña Parva, Chapter 12).

#<SUMâLä I># A Ràkùasa, who was Suke÷a's son and brother of Màlã. When Agastya cursed and transformed Tàñakà and her sons into Ràkùasas it was Sumàlã who put them up in Pàtàla and Laïkà. (See under Màlã).

#<SUMâLä II># A son of Pàtàlaràvaõa. After killing Pàtàlaràvaõa ørã Ràma gave asylum to the rest of the Ràkùasas of Pàtàla and crowned Sumàlã, the only son of Pàtàlaràvaõa king of Pàtàla, subject to Vibhãùaõa's control. (Kamba Ràmàyaõa, Yuddha Kàõóa).

#<SUMâLä III># An asura, son of Praheti and a follower of Vçtra. (Brahmàõóa Puràõa, 3, 7, 99).
     When the asuras milked the earth (the earth became a cow in the time of King Pçthu) this asura acted as calf. (Bhàgavata, Skandha 6).

#<SUMALLIKA># An urban area in ancient India famous in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 55).

#<SUMANâ># Wife of Soma÷arman, a brahmin. (See under Soma÷arman).

#<SUMANAS I># A kiràta (forest tribe) king who flourished in Yudhiùñhira's court. (M.B. Sabhà Parva, Chapter 4, Verse 25).

#<SUMANAS II># A king in ancient India who worshipped Yama in his court. (M.B. Sabhà Parva, Chapter 9, Verse 13).

#<SUMANAS III># A Kekaya princess who lived in Devaloka. She once held a discussion on spiritual topics with øàõóilãdevã. (Anu÷àsana Parva, Chapter 123).

#<SUMANAS IV># A son of Påru in Dhruva's lineage. Påru had six mighty sons by his wife Atrã, viz. Aïga, Sumanas, Svàtã, Kratu, Aïgiras and Gaya. (Agni Puràõa, Chapter 13).

#<SUMANDA># A brother of king Duùyanta. Two sons, Santurodha and Pratiratha were born to king Matinàra of Påru dynasty and to Santurodha were born three valiant sons called Duùyanta, Pravãra and Sumanda. To Duùyanta was born of øakuntalà, Bharata. (Agni Puràõa, Chapter 278.)

#<SUMAöôALA># A king in ancient India. Arjuna, in the course of his triumphal tour of the northern kingdoms conquered him. (øalya Parva, Chapter 45, Verse 32).

#<SUMAðGALâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 12).

#<SUMANI># One of the two attendants given to Subrahmaõya by Moon the second one being Maõi. (øalya Parva, Chapter 45, Verse 32).

#<SUMANOMUKHA># A Nàga born in the Ka÷yapa dynasty. (Udyoga Parva, Chapter 103, Verse 12).

#<SUMANTRA># A minister of king Da÷aratha of Ayodhyà. The king had eight ministers called Jayanta, Dhçùñi, Vijaya, Siddhàrtha. Arthasàdhaka, A÷oka, Mantrapàla and Sumantra and two priests called Vasiùñha and Vàmadeva. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 7). Sumantra was the right-hand-man of Dasaratha in all his activities. It was Sumantra who brought down to the palace sage èùya÷çïga for the yaj¤a conducted by the king to have issues. According to chapter 12, Viràña Parva of Mahàbhàrata (Southern Text) Sumantra was Da÷aratha's charioteer as well.

#<SUMANTU>#
     1) %<General.>% A maharùi, disciple of Vyàsa. Asita, Devala, Vai÷ampàyana, Sumantu and Jaimini were the chief disciples of Vyàsa. (See under Guruparamparà and Bhàrata).
     2) %<Other information.>%
     (i) Vyàsa taught him all the Vedas and the Mahàbhàrata. (âdi Parva, Chapter 63, Verse 89).
     (ii) He was a member in the court of Yudhiùñhira. (Sabhà Parva, Chapter 4, Verse 11).
     (iii) He was one of the munis who visited Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Verse 5).

#<SUMANYU># A king in ancient India. He once presented to sage øàõóilya an enormous quantity of food-grains (a mountain of food-grains). (Anu÷àsana Parva, Chapter 137, Verse 22).

#<SUMATI I># A Ràkùasa who lives in Varuõa's court worshipping him. (Sabhà Parva, Chapter 9, Verse 13).

#<SUMATI II># A great maharùi who was one of the munis who visited Bhãùma on his bed of arrows. (Anu÷àsana Parva, Chapter 26, Verse 4).

#<SUMATI III># A sister of Garuóa and wife of King Sagara. (See under Sagara).

#<SUMATI IV># A king, son of Kàkutstha of solar dynasty. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Canto 47, Verse 7).

#<SUMATI V># A King, grandson of èùabha and son of Bharata. (Viùõu Puràõa, Part II, Chapter 1). He was a righteous ruler. After ruling the country well for long and performing many yaj¤as his father Bharata crowned Sumati king and practising meditation in Sàlagràma temple he gave up his life. (See under Bharata III).

#<SUMATI VI># A king, son of Dyumatsena and father of Subala. (Bhàgavata, Skandha 9).

#<øUMBHA># An asura. (See under Ni÷umbha).

#<SUMBHA># An asura; the eldest of the three sons, more powerful than Indra, born to Kà÷yapaprajàpati by his wife Danu, the other two sons being Ni÷umbha and Namuci. (For details see under Ni÷umbha).

#<SUMEDHAS># A maharùi (See under Samàdhi Chettiyàr).

#<SUMERU># See under Mahàmeru.

#<SUMäôHA># A son of Suhotra, the Solar King. He had by his wife Aikùvàkã three sons called Sumãóha, Ajamãóha and Purumãóha. (âdi Parva, Chapter 94, Verse 30).

#<SUMITRA I># A Yàdava King, son of Vçùõi and brother of Yudhàjit. (Bhàgavata, Skandha 10).

#<SUMITRA II># A King in ancient India. (âdi Parva, Chapter, 1, Verse 236).

#<SUMITRA III># A Sauvãra King, also called Dattàmitra. He was Krodhava÷a, the asura reborn as King. (âdi Parva, Chapter 67, Verse 63). He was a partisan of the Pàõóavas and a member in Yudhiùñhira's court. (Sabhà Parva, Chapter 4, Verse 25).

@<[Page 764a]>@

#<SUMITRA IV># A maharùi who was a star-member in Yudhiùñhira's court. (Sabhà Parva, Chapter 4, Verse 10).

#<SUMITRA V># A King of Kalindanagara. He had a son called Sukumàra. Bhãma in the course of his triumphal tour of the east defeated both the King and his son. (Sabhà Parva, Chapter 29, Verse 10).

#<SUMITRA VI># Son of Tapa, the Pà¤cajanyàgni, one of the Agnis who causes hindrances to yaj¤as. (Vana Parva, Chapter 220, Verse 12).

#<SUMITRA VII># A charioteer of Abhimanyu. (Droõa Parva, Chapter 35, Verse 31).

#<SUMITRA VIII># A King of the Hehaya dynasty. He once went hunting and followed a deer for a long distance to no purpose. The sad King then entered a tapovana and conversed with the munis about the desires and attachments of man. Then the muni called èùabha related to the King the stories of the munis, Vãradyumna and Tanu and as a result of èùabha's advice the King renounced all desires and turned to the path of salvation. (øànti Parva, Chapters 125, 126 and 127).

#<SUMITRA IX># Son of King Suratha. Considered to be the last King of the Ikùvàku dynasty, Sumitra was a contemporary of Kùemaka of the Påru dynasty and Nanda of Magadha dynasty. Alexander conquered India during his period. Sumitra is called Sumàlya also. (Bhàgavata, Skandha 9).

#<SUMITRA X># Son of ørã Kçùõa by Jàmbavatã. In the Yàdava war he met with death. (Bhàgavata, Skandha 10).

#<SUMITRâ I># Consort of King Da÷aratha. (See under Da÷aratha).

#<SUMITRâ II># A wife of ørã Kçùõa. (M.B. Southern Text, Sabhà Parva, Chapter 38).

#<SUMUKHA I># A nàga, son of Ka÷yapa Prajàpati by his wife Kadrå. Sumukha was the grandson of the nàga called âryaka of the Airàvata dynasty and his mother was the daughter of Vàma. (Udyoga Parva, Chapter 103, Verse 24). For the story about the marriage of Sumukha with Guõake÷ã, daughter of Màtali see under Guõake÷ã.

#<SUMUKHA II># A King who made many presents to Yudhiùñhira. (Sabhà Parva, Chapter 51).

#<SUMUKHA III># A son of Garuóa. (Udyoga Parva, Chapter 101, Verse 2).

#<SUMUKHA IV># A bird in the lineage of Garuóa. (Udyoga Parva, Chapter 101, Verse 12).

#<SUMUKHä I># Mother of the serpent called A÷vasena who dwelt on the serpent faced arrow (Sarpamukhabàna) of Karõa in the battle of Kurukùetra. She got the name Sumukhã as she protected her son by her mukha (face). (Karõa Parva, Chapter 90, Verse 42).

#<SUMUKHä II># An apsarà woman of Alakàpurã. She once danced at Kubera's court in honour of Aùñàvakra muni. (Anu÷àsana Parva, Chapter 19, Verse 45).

#<SUNâBHA I># (PADMANâBHA). One of the hundred sons of Dhçtaràùñra. He was killed in the great war by Bhãma. (M.B. Southern Text, Bhãùma Parva, Chapter 88; âdi Parva, Chapter 116).

#<SUNâBHA II># Minister of Varuõa. He lives at Puùkara tãrtha with children and grandchildren in the worship of Varuõa. (M.B. Sabhà Parva, Chapter 9, Verse 28).

#<SUNâBHA III># A dànava, brother of Vajranàbha. His daughters, Candravatã and Guõavatã were abducted by Gada and Sàmba. (Harivaü÷a).

#<SUNâBHA IV># A divine mountain the presiding deity of which worships Kubera. (Sabhà Parva, Chapter 10, Verse 32).

#<øUNAKA I># A King of the Solar dynasty. In Bhàgavata, 9th Skandha it is mentioned that he was the son of Kçta and father of Vãtihotra.

#<øUNAKA II># Minister of Pura¤jaya, a King of Kaliyuga. In Bhàgavata, 12th Skandha, there is a story that this øunaka murdered his King and made his own son King.

#<øUNAKA III># A Ràjarùi. He was born from a portion of the asura named Candrahantà. This Ràjarùi attained Samàdhi (passed away) at Candra tãrtha. During his life he received a sword from King Hariõà÷va and he presented it to another King U÷ãnara. (M.B. âdi Parva, Chapter 67; Vana Parva, Chapter 123; øànti Parva, Chapter 166).

#<øUNAKA IV># A Maharùi. In the Puràõas it is said that Såta read Puràõas in an assembly at which øaunaka and others had been present in Naimiùàraõya. There are two inferences about this øaunaka. In Bhàgavata, 9th Skandha we find that the sage Gçtsamada who belonged to Bhçguvaü÷a had a son named øunaka and this øunaka's son was named øaunaka. A son named øunaka was born to King Ruru by his wife Pramadvarà. Mahàbhàrata, âdi Parva, Chapter 5 mentions that this øunaka was an exceptionally brilliant scholar in Vedas and øàstras and was the grandfather of øaunaka. Ruru's son, øunaka was a member of Yudhiùñhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 10).

#<SUNAKúATRA># A King of Bhàrata dynasty. It is stated in Bhàgavata, Skandha 9, that he was the son of Niramitra and the father of Bçhatsena.

#<SUNâMâ I># Son of King Suketu. He was present at the wedding of Draupadã. (M.B. âdi Parva, Chapter 185, Verse 9).

#<SUNâMâ II># Son of King Ugrasena. Brother of Kaüsa. Sunàmà was killed by ørã Kçùõa and Balabhadraràma. (Sabhà Parva, Chapter 14, Verse 34).

#<SUNâMâ III># A son of Garuóa who had many children. (Udyoga Parva, Chapter 101, Verse 2).

#<SUNâMâ IV># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 59).

#<SUNANDA I># A Gopa. (See under Ugratapas).

#<SUNANDA II># Son of King Pradyota. The epic story in Bhaviùya Puràõa closes with the story of Sunanda. The Maharùis, who lived in Naimiùa forest feared that following the death of Sunanda, the world would become absolutely mean and base, and all of them, therefore, went to the Himàlayas and there, at Vi÷àlanagara recited the Viùõu Puràõa. (Bhaviùya Puràõa, Pratisarga Saühità).

#<SUNANDâ I># A princess of Kekaya She was married by Sàrvabhauma, a King of the Kuru dynasty. The son Jayatsena was born to this couple. (M.B. âdi Parva, Chapter 95, Verse 16).

#<SUNANDâ II># Daughter of Sarvasena the King of Kà÷ã, Bharata, the son of Duùyanta, married this Sunandà. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 95, Verse 32, that a son named Bhumanyu, was born to the couple.

@<[Page 765a]>@

#<SUNANDâ III># A princess of øibi kingdom. She was married by King Pratãpa of the lunar dynasty and the couple had three sons called Devàpi, øàntanu and Bàlhãka. (M.B. âdi Parva, Chapter 95, Verse 44).

#<SUNANDâ IV># Sister of Subàhu, King of Cedi. It was her whom the queen of Cedi appointed as companion of Damayantã, who lost her way and arrived at Cedi. She detected Damayantã conversing with the brahmin named Subàhu, who came to Cedi in search of the latter and reported about their meeting to the queen mother. The name of the father of Sunandà and Subàhu was Vãrabàhu. (M.B. Vana Parva, Chapters 63, 68 and 69).

#<SUNARTAKA NAòA># The name øiva assumed when he appeared before Pàrvatã, in disguise. Pàrvatã was engaged in tapas then. (øiva-Stotra÷ataka, 34).

#<øUNASSAKHA># Indra. Once Indra disguised himself as a Sannyàsã and travelled in the company of a dog. At that time, he made an attempt to steal lotus flower from Brahmasaras in Kau÷ikã tãrtha. Indra struck down at a single blow, Yàtudhànã, the woman guard of the saras, who opposed him. From this time when Indra went about in the company of the dog, he got the name "øunassakha". (M.B. Anu÷àsana Parva, Chapter 94).

#<øUNAøøEPHA># (DEVARâTA). The story of a Bràhmaõa youth who was to be offered as human sacrifice and who was saved by Vi÷vàmitra, is famous in the Puràõas. The name of the Bràhmaõa youth was øuna÷÷epha. But even in the Puràõas there are two versions of this story. In one of them, øuna÷÷epha is referred to as the son of ècãkamuni. In the other, it was Hari÷candra who performed the yàga and øuna÷÷epha who was brought for sacrifice, was the son of a Bràhmaõa named Ajãgarta. After Vi÷vàmitra saved the boy, he got another name, "Devaràta". (For details of the two versions, see under Ambarãùa and the 4th Para under Vi÷vàmitra).
     øuna÷÷epha later became a Maharùi He composed ègveda, 1st Maõóala, 1st Aùñaka. Besides in ègveda, 1st Maõóala, 6th Anuvàka, 30th Såkta it is stated that Indra had given a golden chariot to øunna÷÷epha.

#<SUNAYA I># A King, son of the King of Pariplava and father of Medhàvã. (Bhàgavata, 9th Skandha). Pramati was the high priest of Sunaya. (Màrkaõóeya Puràõa, 114).

#<SUNAYA II># A region famous in the Puràõas (Bhãùma Parva, Chapter 9, Verse 64).

#<SUNDA># An asura. He had a brother named Upasunda, and their father was Ni÷umbha alias Jharjha. Sunda and Upasunda were very cruel asuras.
     The two brothers performed tapas on the Vindhya mountain with the object of conquering the three worlds. All attempts made by Devas to break up their penance failed and ultimately Brahmà appeared before them. They secured from Brahmà a boon to the effect that they would not be killed by anyone else but only mutually by them. Swollen-headed by the boon the brothers conquered the three worlds and none could kill them. Ultimately the Devas sent Tilottamà, the celestial damsel to them and she made them quarrel with each other. Both of them who fell in love with Tilottamà and wanted her as wife fought with each other and got killed. (âdi Parva, Chapter 221, Verse 19). For details see under Upasunda and Tàñakà).

#<SUNDARA I># A Gandharva, the son of Vãrabàhu. Due to Vasiùñha's curse he was born as a Ràkùasa whom Mahàviùõu later on raised from his fallen state. (Skanda Puràõa).

#<SUNDARA II># An ândhra monarch, son of Pulindasena and father of King øàtakarõi. (Viùõu Puràõa, Part 4).

#<SUNDARä># A Ràkùasa woman, the wife of Màlyavàn. The couple had seven sons called Vajramuùñi, Viråpàkùa, Durmukha, Suptaghna, Yaj¤ake÷a, Matta and Unmatta. (See under Màlyavàn and Màlã).

#<SUNDARIKâ># A sacred place. He who bathes at a particular spot here called Sundarikàkuõóa will become very handsome. (Vana Parva, Chapter 84, Verse 56).

#<SUNDARäVALLä># A daughter of Mahàviùõu. Sundarãvallã and Amçtavallã, another daughter of Mahàviùõu once performed penance on the banks of âkà÷agaïgà for securing Subrahmaõya as husband. (Skanda Puràõa, Sambhava Kàõóa).

#<øUöôIKA># A town made famous in the Puràõas, which existed in the eastern part of India. Mahàbhàrata, Vana Parva, Chapter 254, Verse 8 mentions that this town was conquered by Karõa.

#<øUöôU># A King of the Puru dynasty. Manasyu was the son of King Pràcinvàn, the son of Janamejaya and grandson of Puru. Vãtabhaya was the son of Manasyu. øuõóu was Vãtabhaya's son. øuõóu's son was Bahuvidha. (Agni Puràõa, Chapter 278).

#<SUNETRA I># One of the sons of Dhçtaràùñra, the other sons being Kuõóaka, Hasti, Vitarka, Kràtha, Kuõóina, Havi÷ravas, Bhumanyu, Pratãpa, Dharmanetra, Sunetra and Aparàjita. (âdi Parva, Chapter 94, Verses 58-60).

#<SUNETRA II># A son of Garuóa. (Udyoga Parva, Chapter 10, Verse 2).

#<øUðGA># A dynasty. Puùyamitra was the founder of this dynasty. Puùyamitra was the military commander of Bçhada÷va, the last King of the Maurya dynasty. It was after killing Bçhada÷va that Puùyamitra founded this independent dynasty. The Kings who belonged to this dynasty, namely Puùyamitra, Vasujyeùñha, Vasumitra, Antaka, Pulindaka, Vajramitra, Samàbhàga and Devabhåmi ruled for 112 years. (Matsya Puràõa, Chapter 272, Verses 26-31).

#<øUNI># A King of the lunar dynasty. Bhàgavata, 9th Skandha mentions that this King was the son of Vivanava and father of øruta.

#<SUNäTHA I># A maharùi who lives in the court of Indra worshipping him. (âdi Parva, Chapter 58, Verse 28).

#<SUNäTHA II># A King who lives in the court of Yama worshipping him. (Sabhà Parva, Chapter 8).

#<SUNäTHA III># Another name of øi÷upàla. (See under øi÷upàla).

#<SUNäTHA IV># King of Sunãtha. He was jealous of Yudhiùñhira being crowned King. (Sabhà Parva, Chapter 39, Verse 14).

#<SUNäTHA V># A King of the Vçùõi dynasty. He was taught the science of archery (dhanurveda) by Pradyumna, son of ørã Kçùõa. (Vana Parva, Chapter 183).

#<SUNäTHA VI># A King of the Bharata dynasty, son of Suùeõa and father of Nreakùus. (Bhàgavata, 9th Skandha).

#<SUNäTHâ># Mental daughter of Mçtyudevatà (lord of death). Famous for her beauty in all the three worlds, Sunãthà begot a son called Vena by King Aïga. (See under Vena).

@<[Page 766a]>@

#<SUNäTHA(M)># A hymn, the recitation of which will keep away serpents. (âdi Parva, Chapter 58, Verse 23).

#<SUNäTI># Mother of Dhruva. Svàyambhuva Manu had two sons called Priyavrata and Uttànapàda; the latter wedded two wives named Suruci and Sunãti. Suruci's son is called Uttama and Sunãti's son Dhruva. The father had not much love for Sunãti and Dhruva. (See under Uttànapàda).

#<SæNèTâ># A daughter of Dharmadeva. Uttànapàda married her. Mention is made in Harivaü÷a, Chapter 2 that four children were born to the couple.

#<øæNYAPâLA># A Maharùi. This sage was an inhabitant of the divine world. (Mahàbhàrata, Dàkùiõàtya Pàñha, Udyoga Parva, Chapter 83).

#<SUPâRA(S)># A set of Devas who flourished in Tàmasa Manvantara. Besides the Supàras there were three other sets of Devas during the Manvantara, called the Haris, Satyas and Sudhãs. (For details see under Manvantara).

#<SUPARöA I># A Devagandharva, son of Ka÷yapa Prajàpati by his wife Muni. (âdi Parva, Chapter 65, Verse 42).

#<SUPARöA II># Another Devagandharva, son of Ka÷yapaprajàpati by his wife Pradhà. (âdi Parva, Chapter 65, Verse 47).

#<SUPARöA III># Younger brother of the asura called Mayåra. Suparõa in after life was born as King Kàlakãrti on earth. (âdi Parva, Chapter 67, Verse 36).

#<SUPARöA IV># Another name of Garuóa. (See under Garuóa).

#<SUPARöA V># A maharùi, who taught Vàyubhagavàn Sàtvatadharma and also attained salvation by performing penance with mind under perfect control. (øànti Parva, Chapter 348).

#<SUPARöA VI># A Synonym of Mahàviùõu. (Anu÷àsana Parva, Chapter 149, Verse 34).

#<SUPARöâ># See under Pàrvatã.

#<SUPâRøVA I># A Kùatriya King, who was the rebirth of the Asura, Kapaña. (âdi Parva, Chapter 67, Verse 28).

#<SUPâRøVA II># A King born in Yayàti's dynasty. He was the son of Dçóhanemi and father of Sumati. Bhàgavata, 9th Skandha).

#<SUPâRøVA III># A Ràkùasa, brother of Prahasta, a minister of Ràvaõa. (See under Akampana).

#<SUPâRøVA IV># A son of Sampàti. It was this son who looked after the aged and weak Sampàti. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Canto 59, Verse 8).

#<SUPâRøVA V># A mountain in Jambå Island. On the high peak of the mountain there is a tree called Mahàkadamba from the hollows of which five great rivers take their source. These rivers fall on the peak of Supàr÷va and flow by the western side of Ilàvçtta. The air in an area of a hundred yojanas is fragrant as it is mixed with the fragrance emanating from the mouths of Devas who drink the water from the above five rivers. (Devã Bhàgavata, 8th Skandha).

#<SUPâRøVAKA I># A Yàdava King, son of Akråra by A÷vinã. (Matsya Puràõa, 45-12).

#<SUPâRøVAKA II># Son of Vasudeva by Rohiõã. (Vàyu Puràõa, Chapter 96, Verse 168).

#<SUPARVAN># Another name of King Bhagadatta. (See under Bhagadatta).

@<[Page 766b]>@

#<SUPRABHâ I># A wife of ørã Kçùõa who put her up in the mansion named Padmakåña at Dvàrakà. (M.B. Southern Text, Chapter 38).

#<SUPRABHâ II># An asura woman, daughter of Ka÷yapaprajàpati by Svarbhànu. (Agni Puràõa, Chapter 19).

#<SUPRABHâ III># River Sarasvatã, which runs through Puùkaratãrtha. (See under Sarasvatã).

#<SUPRABHâ IV># Daughter of the maharùi called Vadànya. She was married by Aùñàvakra.

#<SUPRABHâ V># A daughter of Dakùa. Arrows and other weapons took birth from Jayà and Suprabhà, daughters of Dakùa. (For details see under Jayà V).

#<SUPRABHâ VI># Daughter of King Suratha and wife of Nàbhàga. Sage Agastya who became displeased with her as she once threatened him, cursed her to be born in Vai÷ya caste as a result of which Suprabhà and her son Bhalandana became Vai÷yas. But, as Suprabhà taught her son, when he came of age, about the duties of the Kùatriya he regained his former form. (Màrkaõóeya Puràõa).

#<SUPRAJâ># Wife of Bhànu, the Agni. Bhànu had two wives named Suprajà and Bçhadbhàsà and six children by each of the wives. (Vana Parva, Chapter 221, Verse 9).

#<SUPRASâDA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 71).

#<SUPRATARDANA># A King in ancient India. He had come down to earth in the company of Indra to witness the battle between Arjuna and Kçpàcàrya. (Viràña Parva, Chapter 56, Verse 9).

#<SUPRATäKA I># A King in ancient India. (âdi Parva, Chapter 1, Verse 235).

#<SUPRATäKA II># A maharùi whom his brother Vibhàvasu cursed and turned into an elephant. (For details see under Garuóa, Section 5).

#<SUPRATäKA III># A diggaja (One of the eight elephants, that support the earth). In the dynasty of Supratãka were born the elephants Airàvata, Vàmana, Kumuda and A¤jana. (Udyoga Parva, Chapter 99).

#<SUPRATäKA IV># Name of Bhagadatta's elephant. This elephant which did so many heroic deeds in the great war was killed by Arjuna. (Droõa Parva, Chapter 29, Verse 43).

#<SUPRATäKA V># A Yakùa. (See under Guõàóhya).

#<SUPRATIMA># A King once referred to by Sa¤jaya as chief among Kings in ancient India. (âdi Parva, Chapter 1, Verse 235).

#<SUPRATIúòHâ># A female attendant of Subrahmaõya. (øalya Parva, Chapter 46, Verse 29).

#<SUPRAVèDDHA># A prince of Sauvãra. He walked behind King Jayadratha who came to abduct Pà¤càlã, carrying the standard of the King. He was killed in battle by Arjuna. (Vana Parva, Chapter 271, Verse 27).

#<SUPRAYOGâ># A river in India famous in the Puràõas. This sacred river is considered to be the source of Agni (fire). (Vana Parva, Chapter 222, Verse 25).

#<SUPRIYâ># An apsaras daughter of Ka÷yapaprajàpati by Pradhà, daughter of Dakùa. (âdi Parva Chapter 65, Verse 51). Supriyà participated in the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 63).

#<SUPTAGHNA># One of the seven sons of Màlyavàn the Ràkùasa, by his wife Sundarã. (See under Sundarã, Màlyavàn and Màlã).

@<[Page 767a]>@

#<SUPU¥JIKA># Son of Vipracitti by Siühikà. He was killed by Para÷uràma. (Brahmàõóa Puràõa, 3.6. 13-12).

#<SUPUöYâ># A river in India famous in the Puràõas. (Bhãùma Parva, Chapter 221, Verse 9).

#<øæRA I># A King of the Lunar dynasty. He was the son of Vióåratha and father of øini. (Bhàgavata, 9th Skandha).

#<øæRA II># A son of Kàrttavãrya. Of the hundred sons of Kàrttavãrya, the most important were, øåra, øårasena, Dhiùaõa, Madhu and Jayadhvaja. (Brahmàõóa, Puràõa, Chapter 46).

#<øæRA III># A King in ancient India. (Mahàbhàrata, âdi Parva, Chapter 1, Verse 232).

#<øæRA IV># A son of the King named Ilina by his wife Rathantarã. This øåra had four brothers named Duùanta, Bhãma, Pravasu and Vasu. (M.B. âdi Parva, Chapter 94, Verse 17).

#<øæRA V># A prince of Sauvãra land. (Mahàbhàrata, Vana Parva, Chapter 265, Verse 10). This øåra was slain by Arjuna at the time of Draupadã's marriage. (M.B. Vana Parva, Chapter 291, Verse 27).

#<øæRA VI># A Yàdava King. He was the father of Vasudeva and grandfather of ørã Kçùõa. By his first wife, Màriùà, he had ten sons and four daughters. The sons were, Vasudeva, Devabhàga, Deva÷ravas, ânaka, Sç¤jaya, øyàmaka, Kaïka, øamãka, Vatsaka and Vçka. The names of the daughters were, Pçthà, ørutadevà (ørutavedà), øruta÷ravà and Ràjàdhidevã. The eldest of these, Pçthà was given as an adopted daughter to Kuntibhoja. (Harivaü÷a, 2-34; 17-28; M.B. âdi Parva, Chapter 43; Verse 3. Chapter 104. Verse 1; Bhàgavata, 9th Skandha). In Vàyu Puràõa it is stated that he had three more wives besides Màriùà, and from them Devas and mortals were born. (See under øårasena I).

#<øæRA VII># Father of Da÷aratha's wife, Sumitrà. He was invited to the Putrakàmeùñi Yàga performed by Da÷aratha. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 13, Verse 26).

#<SURABHI># The cow of the Devas. (For details see under Kàmadhenu and Saurabhã).

#<SURABHI II># A cow born from the 'Huükàra' (the sound 'hum') of Brahmà. As the cow grew up, milk began dripping down on earth from its udder and gradually it formed into the Kùãrasàgara (ocean of milk). Four daughters, Suråpà, Haüsikà, Subhadrà and Sarvakàmadhuk were born to Surabhi and they are considered to be protectors of the four regions. Surabhi lives in the seventh world beneath the earth i.e. Rasàtala. (Udyoga Parva, Chapter 100).

#<SURABHIMâN># An Agni (fire). (Vana Parva, Chapter 221, Verse 18).

#<SURABHIPAòòAöA># An urban area of olden days in South India. During the Mahàbhàrata days Sahadeva deputed an envoy to this place and brought it under his control. (Sabhà Parva, Chapter 31, Verse 68).

#<SURABHæ># A sister of Kaüsa. Ugrasena, the Yàdava King had 80 sons including Kaüsa and five daughters Kaüsà, Màrãùà, Kàkà, Surabhå and Ràùñrapàlikà. (Bhàgavata, Skandha 9).

#<SURâDEVä># (VâRUöä). A daughter of Varuõa born of Devã, his brother's wife. She was the apple of the eye to the Devas. She is the presiding Devatà over liquor She lives in the court of Brahmà worshipping him. (Sabhà Parva, Chapter 11, Verse 42; âdi Parva, Chapter 18, Verse 35 and Chapter 66, Verse 52).

@<[Page 767b]>@

#<SURAHANTâ># A son of Tapa, the Pà¤cajanyàgni who is one of the Agnis who cause hindrances to Yaj¤as. (Vana Parva, Chapter 220, Verse 13).

#<SURAJâ># An apsarà woman, daughter of Ka÷yapa prajàpati by his wife Pradhà. (âdi Parva, Chapter 65, Verse 50). Surajà gave a dance performance at the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 63).

#<SURAKèT># A Brahmavàdã son of Vi÷vàmitra. (M.B. Anu÷àsana Parva, Chapter 4, Verse 57).

#<SURAKúAKA># A Gandharva King. He was the grandfather of Tàñakà (See under Tàñakà).

#<øæRAPADMA># An asura hero. This asura invaded Devaloka with a huge army. Skanda Puràõa mentions that in the battle that followed, Indra, who was defeated, fled to the place called øiyàli in Tanjore District in South india and did tapas to øiva.

#<SURAPRAVäRA># Son of Tapa, the Pà¤cajanyàgni, one of the Agnis which cause hindrances to yaj¤as. (Vana Parva, Chapter 220, Verse 13).

#<SURâRI># A King in ancient India. He was invited by the Pàõóavas to participate in the great war. (Udyoga Parva, Chapter 4, Verse 15).

#<SURASâ I># Mother of nàgas (serpents).
     1) %<Birth.>% Ten daughters were born to Ka÷yapaprajàpati by his wife Krodhava÷à, daughter of Dakùa including Surasà. From Surasà were born all the nàgas. (Vàlmãki Ràmàyaõa, Araõyakàõóa, Canto 14).
     Nàgas and Uragas are two sects of serpents. From Surasà were born Nàgas and from Kadrå, Uragas. (Vàlmiki Ràmàyaõa, Araõya Kàõóa, Canto 14, Verse 28).
     Surasà was born from the wrath of Krodhava÷à and the former had three daughters called Analà, Ruhà and Vãrudhà. (âdi Parva, Chapter 66, Verse 61).
     2) %<Obstructed the passage of Hanåmàn.>% To test whether Hanåmàn, who jumped into Laïkà to seek out Sãtà, possessed power enough for the purpose, Devagandharvas backoned Surasà to them and told her as follows: "You mother of nàgas, do please assume a terrible form like a big mountain and appear before Hanåmàn and obstruct his passage. As soon as she heard the injunction, she jumped before Hanåmàn and attempted to devour him. In spite of Hanåmàn's earnest pleadings she stood before him with her mouth opened wide. Hanåmàn then, by his power of illusion, grew ten yojanas in size. Then Surasà opened her mouth twenty yojanas wide. Hanåmàn then grew thirty yojanas in size and Surasà opened her mouth forty yojanas wide. In this competition ultimately when Surasà opened her mouth hundred yojanas wide, Hanåmàn reduced his size to that of a finger, entered Surasà's mouth and came out through her ear. Surasà was pleased and blessed Hanåmàn. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, Canto 1).
     3) %<Other information.>%
     (i) Surasà lives in the court of Brahmà worshipping him. (Sabhà Parva, Chapter 11, Verse 39).
     (ii) Rohiõã, mother of Balabhadraràma, was an incarnation of Surasà. (Devã Bhàgavata, Skandha 4).

#<SURASâ II># A deva woman who danced at the birthday celebration of Arjuna. (âdi Parva, Chapter 222, Verse 63).

#<øæRASENA I># A King of Yaduvaü÷a.
     1) %<General.>% øårasena's kingdom was Mathuràpurã. This country was originally ruled by Kings of the Solar dynasty. Devã Bhàgavata, 4th Skandha explains how the Yàdava Kings came to rule over Mathurà.
     There was a region called Madhuvanam in the Kàlindã river valley. Madhu, the Asura, who lived in Madhuvana had a son named Lavaõa. Lavaõa who was a tyrant and an oppressor of the gods, was killed by øatrughna who established his rule there. In course of time, the place came to be known as "Madhurà". After øatrughna's time his two sons ruled over the country. Thus the Solar dynasty came to an end and Mathurà purã came under the rule of Yadus. The first King of Yaduvaü÷a was øårasena. Vasudeva, father of ørã Kçùõa was the son of this øårasena. After the death of his father, since Vasudeva took up the occupation of tending cows, Ugrasena became King there. Kaüsa was the son of this Ugrasena.
     2. %<Other details.>%
     (i) øårasena's daughter Kuntã was adopted and brought up by the king named Kuntibhoja. (M.B. âdi Parva, Refer Chapters 67, 109 and 110).
     (ii) Devamãóha, father of øårasena had another name, "Citraratha". (M.B. Anu÷àsana Parva, Chapter 147, Verse 29).

#<øæRASENA II># A son of Kàrttavãrya. In Brahmàõóa Puràõa, Chapter 86, it is mentioned that this øårasena killed Jamadagni. (See under øåra II)

#<øæRASENA III># "øårasena was the old name for the region now known as Mathuràmaõóala or Vrajamaõóala. The natives of this place were called "øårasenas". The following pieces of information are given about the øårasenas in the Mahàbhàrata:--
     (i) The øårasenas who were afraid of Jaràsandha, fled to the southern lands. (M.B. Sabhà Parva, Chapter 14, Verse 26).
     (ii) In the course of his southern campaign, Sahadeva conquered the øårasenas. (M.B. Sabhà Parva, Chapter 31, Verse 1).
     (iii) The øårasenas offered presents at Yudhiùñhira's Ràjasåya. (M.B. Sabhà Parva, Chapter 52, Verse 13).
     (iv) It was between the two countries, South Yakçllomam and øårasenam that the Pàõóavas travelled from the land of Pà¤càla to Matsyade÷a. (M.B. Viràña Parva Chapter 5, Verse 4).
     (v) øårasenas were the body-guards of Bhãùma during the Bhàrata Yuddha. (M.B. Bhãùma Parva, Chapter 18, Verse 12).
     (vi) The øårasena forces once stopped Arjuna on the way. (M.B. Droõa Parva, Chapter 91, Verse 37).
     (vii) øårasena attacked Arjuna and Sàtyaki in Bhàrata battle. (M.B. Droõa Parva, Chapter 141, Verse 9).
     (viii) Yudhiùñhira soaked the earth with blood by killing the øårasenas at Kurukùetra. (M.B. Droõa Parva Chapter 157, Verse 29).
     (ix) Bhãmasena butchered the Kùatriyas of øårasena by hundreds. (M.B. Droõa Parva, Chapter 169, Verse 4).
     (x) Kçpàcàrya, Kçtavarmà and øakuni from the Pàõóava side fought against the øårasenas. (M.B. Karõa Parva, Chapter 47, Verse 16).

#<øæRASENA IV># A king who fought against the Pàõóavas from the Kaurava side in the Bhàrata Yuddha. He stood by Duryodhana in the "Krau¤cavyåha" formed by Bhãùma. (M.B. Bhãùma Parva, Chapter 75 Verse 18).

@<[Page 768b]>@

#<øæRASENA V># A king of the Somavaü÷a of Pratiùñhànapura. øårasena, who was childless, tried to propitiate the gods in many ways to obtain a son. In the end he got a son in the form of a serpent. But to keep it a secret, he performed the usual ceremonies connected with his son's Upanayana, marriage etc. in the usual manner. At last by the mercy of Gautamãdevã øårasena's son obtained human form. (Brahmàõóa Puràõa, 111).

#<øæRASENAPURA># The city of Mathurà.

#<SæRASENä># Wife of Pravãra, the son of King Puru. A son named Manasyu was born to Pravãra by øårasenã (M.B. âdi Parva, Chapter 94, Verse 76).

#<SURâúòRAM I># A kingdom of Puràõic fame on the south-western part of ancient India. âkçti, king of this country, was once defeated by Sahadeva, one of the Pàõóavas. (Sabhà Parva, Chapter 61). Holy place like Camasodbheda, Prabhàsakùetra, Piõóàraka etc. are situated in this area. (Vana Parva, Chapter 81, Verse 19).

#<SURâúòRAM># II A Ksatriya dynasty. Ruùarddhika was a wicked King born in this dynasty. (Udyoga Parva, Chapter 74 Verse 14).

#<SURATâ># A celestial damsel, daughter of Ka÷yapaprajàpati by his wife Pradhà. (âdi Parva, Chapter 65, Verse 50). She gave a dance performance at the birthday celebrations of Arjuna. (âdi Parva, Chapter 122, Verse 63).

#<øæRATARA># A king who killed the mighty Ràkùasa named Pañaccara. During the Bhàrata Yuddha, Pañaccara had taken his stand on the Kaurava side. (M.B. Droõa Parva, Chapter 22, Verse 58).

#<SURATHA I># A king in ancient India. (See under Samàdhi Cheññiyàr).

#<SURATHA II># A king of the Puru dynasty. Suratha was one of the sons of Jahnu, the other sons being ørutasena, Ugrasena and Bhãmasena. (Agni Puràõa, Chapter 278).

#<SURATHA III># One of the two sons of Janamejaya, the other one being Mahimàn. Suratha had a son called Vióåratha. (Agni Puràõa, Chapter 278).

#<SURATHA IV># Husband of Citràïgadà, daughter of Vi÷vakarman. See under Vi÷vakarmà, Para 2.

#<SURATHA V># A king born from an aspect of asura called Krodhava÷a. (âdi Parva, Chapter 67, Verse 62).

#<SURATHA VI># Father of King Koñikàsya of øibide÷a. (Vana Parva, Chapter 265, Verse 6).

#<SURATHA VII># A king of Trigarta. He was a dependant of Jayadratha. In the battle that followed Jayadratha's abduction of Draupadã, Suratha was killed. (Vana Parva, Chapter 271, Verse 18)

#<SURATHA VIII># A warrior who fought against the Pàõóavas in the great war. (Droõa Parva, Chapter 18, Verse 20).

#<SURATHA IX># A son of Drupada. He was killed by A÷vatthàmà in the great war. (Droõa Parva, Chapter 156, Verse 180).

#<SURATHA X># A Pà¤càla mahàratha who fought on the Pàõóava side in the great war. He was killed in battle by A÷vatthàmà. (øalya Parva, Chapter 14, Verse 37).

#<SURATHA XI># Son of Jayadratha by his wife Du÷÷alà. Jayadratha was killed by Arjuna. When Suratha got the news that Arjuna, leading the yàj¤ic horse had reached Sindhude÷a, he ended his life in great fright. (A÷vamedha Parva, Chapter 78, Verse 28).

#<SURATHA XII># A king who ruled over Kuõóalanagarã. He captured ørã Ràma's yàj¤ic horse and also took Hanåmàn, Sugrãva etc. prisoners. At last ørã Ràma himself appeared on the scene, defeated Suratha and released the captives: (Padma Puràõa, Pàtàla Khaõóa, 49, 52).

#<SURATHâ># Mother of Emperor øibi. (Vana Parva, Chapter 197 Verse 25).

#<SURATHâKâRA># A particular region in the Ku÷a Island. (Bhãùma Parva, Chapter 12, Verse 13).

#<SURâVâN># Name of the horse attached to the chariot given to Agastya by the maharùi called Ilvala. (See under Agastya).

#<SURAVäTHä># A famous orbit of stars in Indraloka. (Vana Parva, Chapter 43, Verse 12).

#<SUREöU># A tributary of the river Sarasvatã flowing through èùabha island. (øalya Parva, Chapter 38, Verse 26)

#<SUREøA I># A son of Tala, the Pà¤cajanyàgni, one of the fifteen Agnis who cause hindrances to yaj¤as. (Vana Parva, Chapter 220, Verse 13);

#<SUREøA II># A Sanàtana Vi÷vadeva (eternal lord of Universe). (Anu÷àsana Parva, Chapter 91, Verse 35).

#<SUREøVARA># One of the eleven Rudras. (øànti Parva Chapter 208, Verse 19).

#<SUROCANâ># A female attendant of Subrahmaõya (øalya Parva, Chapter 46, Verse 29).

#<SUROCIS># A son of Vasiùñha by Arundhatã. (Bhàgavata, Skandha 4)

#<SURODA># One of the seven seas, filled with Madya (wine). (Bhãùma Parva, Chapter 12, Verse 2)

#<SUROMAN># A serpent belonging to the family of Takùaka. He was burnt at the Sarpasatra of Janamejaya. (âdi Parva, Chapter 57, Verse 10).

#<øæRPAöAKHâ># Ràvaõa's sister.
     1) Vi÷ravas, son of Brahmà and Kaikasã daughter of Sumàlã lived in the forest called Sleùmàtaka. Once Kaikasã had a sexual union with Vi÷ravas at an untimely hour. As a result of this union, Kaikasã gave birth to four children at intervals of one Yàma each. These children were, Ràvaõa, Kumbhakarõa, Vibhãùaõa and øårpaõakhà. (Kamba Ràmàyaõa, Bàla Kàõóa).
     2) %<Domestic Life.>% øårpaõakhà was married to the Ràkùasa, Vidyujjihva. The son who was born to the couple was named øambhukumàra.
     The Kàlakeyas were the brothers of Vidyujjihva. At the time of Ràvaõa's return after his triumphal march, a battle took place between him and the Kàlakeyas. The Kàlakeyas fell under the sword of Ràvaõa. Enraged at the death of his brothers, Vidyujjihva encountered Ràvaõa. In the battle that followed, Vidyujjihva was killed. On hearing about her husband's death, øårpaõakhà went to Ràvaõa wailing and lamenting. Moved to pity at the sight of her tears, Ràvaõa said:- "Dear Sister! You may travel through the three worlds and accept any man you like as your husband. Is there any one who would not wish to become my relative? Go and marry a husband suited to you. If any one turns down your proposal, just inform me. I shall come and make him your husband."
     øårpaõakhà was pleased. She at once started going round the three worlds with Khara, Dåùaõa and Tri÷iras. (Uttara Ràmàyaõa; Kambaràmàyaõa, Araõya Kàõóa).
     3) %<Before Lakùmaõa.>% øårpaõakhà's son, øambhukumàra was performing tapas to øiva in Daõóakàraõya. It was at this time that ørã Ràma and Lakùmaõa arrived in the forest, accompanied by Sãtà. They reached the place called Pa¤cavañã in Daõóakàraõya. ørã Ràma wished to set up his hermitage in the middle of the five "vaña" trees in Pa¤cavañã.
     At the very sight of Sãtà, øambhukumàra fell in love with her. He stood there in the form of a tree. While building the hermitage, Lakùmana felled that tree and thus øambhukumàra was killed. (See under øambhukumàra).
     The widowed øårpaõakhà, in her search for a suitable husband happened to reach and settle down at the southern border of Daõóakàraõya. She had failed in her search so far.
     It was at this stage that she came to know of ørã Ràma and his party. She disguised herself as Lalità and entered ørã Ràma's àsrama. The sight of ørã Ràma made her a victim to carnal passion. She submitted her desire to him, but he turned down her prayer. The disappointed øårpaõakhà left the à÷rama at once. But she appeared again in front of Sãtà. Feeling that so long as Sãtà was alive, ørã Ràma would not be prepared to court her, øårpaõakhà rushed furiously at Sãtà.
     Lakùmaõa who was watching the whole scene, suddenly rushed to the spot and pushed her out of the à÷rama. He cut off her ears, nose and breasts.
     øårpaõakhà, bleeding profusely from her mutilation, hastened to her brother Ràvaõa to inform him of the calamity. In obedience to Ràvaõa's command, Khara, Dåùaõa and others who came and encountered Ràma and Lakùmaõa, were also slain in the battle. (Kamba Ràmàyaõa, Araõya Kàõóa).

#<øæRPâRAKA># Another name for Kerala. In Brahmàõóa Puràõa, Chapter 99, we read that Para÷uràma threw a "øårpa" winnowing basket from Gokarõa southwards and the ocean up to the spot where the øårpa fell, became dry land. Since the land was formed by throwing the øårpa, it came to be called "øårpàraka". References to øårpàraka in the Mahàbhàrata, are given below:-
     (i) In the course of his triumph of the southern lands, Sahadeva conquered "øårpàraka". (M.B. Sabhà Parva, Chapter 31, Verse 65).
     (ii) There is a sacred bath here, known as "øårpàraka tãrtha". By bathing here, one would obtain golden rà÷is. (M.B. Vana Parva, Chapter 85, Verse 43).
     (iii) In øårpàraka Kùetra, there is a sacrificial platform originally used by Jamadagni. Close by, there are two holy places called "Pàùàõa tãrtha" and "Candra tãrtha". (M.B. Vana Parva, Chapter 88, Verse 12).
     (iv) Yudhiùñhira once happened to visit this sacred place. (M.B. Vana Parva, Chapter 118, Verse 8).
     (v) øårpàraka is the land formed by the withdrawal of the ocean. It is also called "Aparàntabhåmi". (øànti Parva, Chapter 49, Verse 66).
     (vi) Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 50 states that by bathing in the water of øårpàraka Kùetra and observing a fast for a fortnight, one would be born as a prince in the next birth.

#<SURUCA># A son of Garuóa. (Udyoga Parva, Chapter 101, Verse 3).

@<[Page 770a]>@

#<SURUCI># A wife of Uttànapàda. Svàyambhuva Manu had two sons called Priyavrata and Uttànapàda. Uttànapàda married Suruci and Sunãti. A son called Uttama was born to Suruci and to Sunãti was born Dhruva, (For details see under Dhruva).

#<SURæPâ># A daughter of Vi÷vakarman. Priyavrata, son of Svàyambhuva Manu married Suråpà and Barhiùmatã, the beautiful daughters of Vi÷vakarman. Suråpà had ten sons. They had a younger sister called ærjasvatã. (Devã Bhàgavata, Skandha 8).

#<SæRYA I># The God who gives light to the worlds.
     1) %<Birth.>% It is said that the Sun was born to Ka÷yapa by his wife Aditi. Mahàviùõu begot Brahmà and Brahmà begot Marãci. Prajàpati Ka÷yapa was born from Marãci. Several sons were born to Ka÷yapa by Aditi the daughter of Dakùa. They are known by the names âdityas, Vasus, Rudras and so on. Of these, âdityas are tewelve in number. (âditya means the son of Aditi). There is a difference of opinion as to who these twelve âdityas are. According to Agni Puràõa, Chapter 51, the twelve âdityas are Varuõa, Sårya (the Sun), Sahasràü÷u, Dhàtà, Tapana, Savità, Gabhasti, Ravi, Parjanya, Tvaùñà, Mitra and Viùõu. (See under Dvàda÷àdityas). But in Mahàbhàrata, âdi Parva, Chapter 65, Stanza 15, it is stated that the twelve âdityas are Dhàtà, Aryamà, Mitra, øukra, Varuõa, Aü÷a, Bhaga, Vivasvàn, Påùà, Savità Tvaùñà and Viùõu.
     Very often these names are used as synonyms of the Sun. So it is better to assume that there are several âdityas and that it is the sun who gives light and heat to the worlds. Vivasvàn is this sun because it is said that from this Vivasvàn the Manu Vaivasvata was born and from this Vaivasvata, Ikùvàku, the first king of the Solar dynasty, was born.
     2 %<The chariot of the Sun.>% The sun rises in the east and sets in the west, in consequence of which days and nights occur. The Puràõic assumption is that the sun travels in a very big chariot. The chariot of the Sun is nine thousand yojanas long. The wheel is fixed to this. The great wheel of time with three centres, five tyres and six spokes, is fixed on that indestructible year. It has seven horses, which are the seven Vedic metres, called by the names Gàyatrã, Bçhatã, Uùõik, Jagatã, Tçiùñubh, Anuùñubh and Païkti. Another axle used for the chariot of the Sun is fortyfive thousand five hundred yojanas long. The length of each half of the Yoke is proportionate to the length of the axle. The short axle of the chariot with the small half of the yoke is fixed on Dhruva. The wheel fixed on the other axle rests on the mount Mànasottara.
     Separate âdityas, hermits Gandharvas, celestial maids, Yakùas, serpents and giants sit, in the chariot of the Sun every month. In the month of Caitra, which is also called Madhumàsa, the seven officers of the month who travel daily in the chariot, are the âditya Dhàtà, the celestial maid Kratusthalà, the hermit Pulastya, the serpent Vàsuki, the Yakùa Rathabhçt, the gaint Heti, and the Gandharva Tumburu. In the month of Vai÷àkha also called Màdhava, the âditya Aryaman, the hermit Pulaha, the Yakùa Rathaujas, the celestial maid Pu¤jikasthalà, the giant Praheti, the serpent Kacavãra and the Gandharva Nàrada sit in the chariot. In the month of Jyeùñha, the âditya Mitra, the hermit Atri, the serpent Takùaka, giant Pauruùeya, the celestial maid Menakà, the Gandharva Hàhà, and the Yakùa Rathasvana, sit in the chariot. In the month of âùàóha, the âditya Varuõa, the hermit Vasiùñha, the serpent Nàga, the celestial maid Sahajanyà, the Gandharva Håhå, the giant Ratha and the Yakùa Citraratha, travel in the chariot. In the month of øràvaõa, the âditya Indra, the Gandharva, Vi÷vàvasu, the Yakùa Srotas, the serpent Elàputra, the hermit Aïgiras, the celestial maid Pramlocà, and the giant Sarpã travel in the chariot. In the month of Bhàdrapada the âditya Vivasvàn, the Gandharva, Ugrasena, the hermit Bhçgu, the Yakùa, âpåraõa, the celestial maid Anumlocà, the serpent øaïkhapàla and the giant Vyàghra sit in the chariot. In the month of A÷vanã, the âditya Påùà, the Gandharva Vasuruci, the giant Vàta, the hermit Gautama, the serpent Dhana¤jaya, the Yakùa Suùeõa and the celestial maid Ghçtàci sit in the chariot. In the month of Kàrttika, the Gandharva is another Vi÷vàvasu, the hermit Bharadvàja, âditya Parjanya, the serpent Airàvata, the celestial maid, Vi÷vàcã, Yakùa Senajit and the giant âpa, sit in the chariot. In the month of Màrga÷ãrùa, the âditya Aü÷a, the hermit Ka÷yapa, the Yakùa Tàrkùya, the serpent Mahàpadma, the celestial maid Urva÷ã, the Gandharva Citrasena, and the giant Vidyut travel in the chariot. In the month of Pauùa, the hermit Kratu, the âditya Bhaga, the Gandharva ærõàyu, the giant Sphårja, the serpent Karkoñaka, the Yakùa Ariùñanemi and the celestial maid Pårvacitti travel in the chariot. In the month of Màgha, the âditya Tvaùñà, the hermit Jamadagni, the serpent Kambala, the celestial maid Tilottamà, the giant Brahmopeta, the Yakùa ètajit and the Gandharva Dhçtaràùñra sit in the chariot. In the month of Phàlguna the âditya Viùõu, the serpent A÷vatara, the celestial maid Rambhà, the Gandharva Suvarcas, the Yakùa Satyajit, the hermit Vi÷vàmitra, and the giant Yaj¤opeta travel in the chariot. These seven persons live in the region of the Sun in their time. The hermits praise the Sun; the gandharvas sing; the celestial maids dance; the giants walk behind as guards. The serpents prepare the horses to be yoked; the Yakùas hold the bridle and the Bàlakhilyas stand round the Sun. These groups of seven in each month are responsible for heat, coldness, rain etc. (Viùõu Puràõa, Aü÷a 2, Chapter 8).
     3) %<The Vedic figure of the Sun.>% Even though the sun is only one of the seven groups, he is above the others in prominence. The complete power of Viùõu is the three Vedas èg, Yajus and Sàma. The power in the form of the three Vedas blazes in the form of the Sun. That power destroys all the sins in the world. Viùõu stays inside the sun in the form of èg, Yajus and Sàma for the Sustenance and protection of the world. As said before, the three Vedas are the parà÷akti, or the feminine supreme power of Viùõu. She is the three Vedas themselves. Every month she stays inside that particular âditya of the month. In the morning the ègveda praises the Sun. At noon the Yajurveda praises the Sun and in the evening the Sàmans such as Bçhad Rathantara and so on. The three Vedas èg, Yajus and Sàman are portions of Viùõu. This power of Viùõu stays in âditya always. It stays not only in the Sun, but also in the three godheads Brahmà, Viùõu and øiva. At the time of creation Brahmà was pervaded by èg. At the time of sustenance, Viùõu is pervaded by Yajus. At the end Rudra will be pervaded by Sàman. So the sound of Sàman will be unpalatable. Thus this Vaiùõavite power which is having the attribute of purity (Sattva) and Vedas, pervades mainly the sun though it remains on the seven groups also. Being the seat of this power, the Sun blazes with his rays and destroys the darkness in all the worlds.
     Such a Sun is praised by the hermits. The Gandharvas sing in front of the Sun. The celestial maids dance before him. The giants guard him, the serpents prepare his chariot, the Yakùas hold the bridle and the Bàlakhilyas stand around him. Viùõu who is having the figure of the Sun pervaded by the power of the Vedas, never rises or sets. The seven groups are separate from that Viùõu. As the figures of those who approach, are reflected in a mirror fixed on a post, that power of Viùõu, without separating itself from that chariot, pervades them who come every month in turn. (Viùõu Puràõa, Aü÷a 2, Chapter 11).
     4) %<The direction of the sun.>% The Sun starts from the east and goes to the western ocean. The directions east and west originate from this rising and setting. As a matter of fact when the sun rises in the east it is bright in places behind it. But it does not shine in the palace of Brahmà on the top of Mahàmeru. The rays of the sun which enter the palace are driven back by the radiance of the palace. The Mountain Meru is north to all islands and countries. So on one side of that mount it is always day and on the other side it is always night. When the Sun sets his light enters fire. So at night the light of fire goes far. In the same way, at day time, the light of fire enters the sun. So the sun shines more. Thus because the light of the sun and fire enter each other the day and the night wax when the sun shines on the southern and northern hemi-spheres. The dark nights and bright days enter water gradually. The water seems a little red, in day time because darkness has entered it in the night. After sunset the water seems a little white because the day has entered the water.
     Thus when the sun passes through the middle of the island Puùkara, the change of the Sun to one thirtieth portion of the earth is called 'Mauhårtikagati' (covering the distance in a muhårta--48 minutes). The sun, like a fly sitting on the circumference of the wheel of a potter travels round the earth inclining a portion of a thirtieth of the earth, and making day and night. In the beginning of the transit to the Tropic of Cancer, the sun passes into the zodiac of Makara, and then to Kumbha and Mãna. After having completed the three zodiacs, the sun makes the day and night equal and enters Viùuva. At the end of travelling in the Northern hemi-sphere the sun enters the zodiac of Karkañaka and transit to the south begins. (Viùõu Puràõa, Aü÷a 2, Chapter 8).
     5) %<The Sun in the clutches of the giants.>% The Sun is being attacked daily by a kind of giants called the Mandehas.
     6) %<Family life.>% The Sun married Saüj¤à, the daughter of Vi÷vakarmà. Three children Manu, Yama and Yamã were born to him by Saüj¤à. By Chàyà, the maid of Saüj¤à, three children, øanai÷cara, Manu and Tapatã were born to the Sun. A÷vinãkumàras and Revanta were born by Saüj¤à to the sun who took the form of a horse. (See under Saüj¤à and Chàyà).
     On several occasions other sons such as Sugrãva, Kàlindã Karõa and so on were born to the Sun. (For details see under those entries).
     7) %<The rising delayed.>% A story stating that the rising of the sun was delayed because of the curse of øãlavatã, is stated in Mahàbhàrata. (See under øãlavatã).
     8) %<The Sun and the Syamantaka.>% Once the King Satràjit did penance and got the jewel Syamantaka from the Sun. (For detailed story see under Prasena).
     9) %<The Sun and Ràhu.>% Once the Sun and the moon pointed out Ràhu who had come to partake of the Amçta (Ambrosia) in stealth and Mahaviùõu cut off his head. (For detailed story see under Amçta, Para 4).
     10) %<The Sun the teacher of Hanåmàn.>% The Sun is the teacher of Hanåmàn. (See under Hanåmàn).
     11) %<The Sun and Ràvaõa.>% Once Ràvaõa happened to reach the Solar region, while he was conducting regional conquest. That night he rested on Mahàmeru, and then got into his plane Puùpaka, ready for fight in the morning. Seeing the Sun rising up, Ràvaõa called his minister Prahasta and said to him. "Minister, go and convey my words to the Sun. 'Ràvaõa has come to fight. Either get down and fight or admit defeat.' Prahasta walked towards the sun and told the words of the King to the two gate-keepers Piïgala and Daõóã. The Sun was informed of this by Daõóã. The Sun told Daõóã thus: "Daõóã, I don't mind whether I defeat or I am defeated by Ràvaõa. The thing is, that I have no time." Daõóã informed Ràvaõa of this. Ràvaõa went away shouting that he had defeated the Sun.
     12) %<Fight with øiva.>% See under øiva Para 7, Sub para 7.
     13) %<The Sun lost his lustre.>% See under Suke÷a.
     14) %<Artificial Sun.>% See under Brahmà, para 13.
     15) %<The Sun and Karõa.>% See under Karõa.
     16) %<The hermit Atri and the Sun.>% See under Atri, para 4.
     17) %<The names of the Sun.>% Once the hermit Dhaumya repeated to Dharmaputra the one hundred and eight names of the Sun. Those names are given in Mahàbhàrata, Vana Parva, Chapter 3.
     13) %<Other details.>%
     (i) Once Pà¤càlã worshipped the Sun. The Sun created an unseen giant for her protection. (M.B. Viràña Parva, Chapter 15, Verse 19).
     (ii) Pà¤càlã did penance before the Sun and procured the 'Akùayapàtra' (the pot that never became empty). (See under Akùayapàtra).
     (iii) The Sun destroys the ungrateful asuras (demons). (M.B. Udyoga Parva, Chapter 108, Verse 16).
     (iv) There is a story connecting the Sun and the South. In days of old the Sun performed a sacrifice according to the Vedas, and to Ka÷yapa who was the ministerial priest, he gave the South as dakùiõà (offering). So the south got the name 'Dakùiõa'. (M.B. Udyoga Parva, Chapter 109, Verse 1).
     (v) The west is the place where the Sun pours his rays after the end of the day. (M.B. Udyoga Parva, Chapter 110, Verse 2).
     (vi) When Karõa and Arjuna confronted each other in the battle of Bhàrata, the Sun boasted to Indra that Karõa would come out victorious. (M.B. Karõa Parva, Chapter 87, Stanza 57).
     (vii) The Sun gave Subrahmaõya two attendants named Subhràja and Bhàsvara. (øalya Parva, Chapter 45, Verse 31).
     (viii) Once øiva anointed the Sun as the King of all the planets. (M.B. øànti Parva, Chapter 112, Stanza 31).
     (ix) The Sun once gave Yàj¤avalkya the boon that he would get knowledge of the Vedas. (M.B. øànti Parva, Chapter 318, Verse 6).
     (x) The story of one who had attained the region of the Sun by 'U¤chavçtti' (Living on the grains fallen on the field) is given in Mahàbhàrata, øànti Parva, a few Chapters from 353, as follows:
     There was a Brahmin in a place called Mahàpadma on the banks of the Ganges. He wandered here and there for knowledge of Vedas. Once a hermit met him and directed him towards a Nàga named Padmanàbha. Padmanàbha is the serpent which supports the chariot of the Sun. The Brahmin-hermit started in search of Padmanàbha. At last he found out his house. But there was the wife of Padmanàbha only. She said that her husband would return within a few days. Accordingly he remained on the banks of the Ganges without any food. Padmanàbha returned and both of them met together. The hermit asked the nàga what he should do in order to get merged in God. The Nàga replied that he could become one with God by U¤chavçtti. The Nàga continued. "The Sun is a god who had invoked into himself a saint who had lived only by the fallen grains in the field. The activities of that Sun are wonderful. The hermits and saints attach themselves to the rays of the Sun as birds attach themselves to the branches of trees. The great storms arising from the Sun spread wide in the sky. I saw once a person sitting inside that Sun who was a wonder of wonders. When that person as shining as the Sun came to him in the noon the Sun embraced him and seated him inside him. I asked him who he was. The Sun replied that he was a person who had attained heaven by U¤chavçtti." Hearing the advice given by the Nàga, the Brahmin engaged in U¤chavçtti and attained heaven.
     (xi) The Sun gave Subrahmaõya shining beauty. (M.B. Anu÷àsana Parva, Chapter 86, Verse 23).
     (xii) The Sun gave the hermit Jamadagni an umbrella and slippers. (See under Cherippu).
     (xiii) In olden days when a war between the Devas and the Asuras was drawing near, Ràhu wounded the Sun and the moon. Along with that the universe fell in darkness, and the asuras began to destroy the Devas. At this time according to the prayer of the gods the hermit Atri assumed the figure of the Moon and made the Sun as shining as of old. (M.B. Anu÷àsana Parva, Chapter 156, Stanza 2).
     (xiv) The Synonyms of Sun according to the Amarako÷a are given below:--
     (Såra, Sårya, Aryamà, âditya, Dvada÷àtmà, Divàkara, Bhàskara, Ahaskara, Bradhna, Prabhàkara, Vibhàkara, Bhàsvàn, Vivasvàn, Saptà÷va, Harida÷va, Uùõara÷mi, Vikartana, Arka, Màrtaõóa, Mihira, Aruõa, Påùà, Dyumaõi, Taraõi, Mitra, Citrabhànu, Virocana, Vi÷vàvasu, Grahapati, Tviùàmpati, Aharpati, Bhànu, Haüsa, Sahasràü÷u, Savità, Tapana, Ravi, Padmàkùa, Tejasàürà÷i, Chàyànàtha, Tamisrahà, Karmasàkùã, Jagaccakùus, Lokabandhu, Trayãtanu, Pradyotana, Dinamaõi, Khadyota, Lokabàndhava, Ina, Bharga, Dhàmanidhi, Aü÷umàlã and Abjinãpati.

#<SæRYA II># An asura (demon). It is stated in Mahàbhàrata, âdi Parva, Chapter 65, Verse 26, that this asura was the son born to Prajàpati Ka÷yapa by his wife Kadrå. The King Darda was the rebirth of this asura.

@<[Page 772b]>@

#<SæRYABHâNU># A gate-keeper of Alakàpurã. A statement occurs in Uttara Ràmàyaõa, that in the fight between Kubera and Ràvaõa, this gate-keeper helped Kubera.

#<SæRYADATTA># A brother of King Viràña. It is stated in Mahàbhàrata, Viràña Parva, Chapter 31, Stanza 11, that this Såryadatta was known by the name øatànãka also. Såryadatta also took part in the fight following the theft of the cattle of Viràña by Duryodhana and others. After killing the hundred warriors in the army of Trigarta, this Såryadatta entered into the midst of the enemies and was killed by Droõa in the battle of Bhàrata. (M.B. Karõa Parva, Chapter 6, Verse 34).

#<SæRYADHVAJA># A King in Ancient India. He was present in the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 10).

#<SæRYAGRAHAöA># To know in detail about the view of the Puràõas regarding the Solar eclipse, see under Candra IV, Para 4.

#<SæRYAKETU># A daitya (demon). Once this daitya conquered the world of the gods and expelled Indra. At that time Pura¤jaya was the King of Ayodhyà, who was born in the Solar dynasty. Indra requested for his help. Pura¤jaya agreed to help Indra, on condition that Indra should stand as an ox and that he would sit on the hump of that ox and fight. Accordingly he sat on the 'Kakud' (hump) of the ox and fought in the battle, killed Såryaketu, and reinstated Indra in his former position. Because he sat on the 'Kakud', Pura¤jaya got the name Kakutstha. The dynasty of the King came to be called by the name Kàkutstha. (Kamba Ràmàyaõa, Yuddhakàõóa).

#<SæRYâKúA># A King in ancient India. It is stated in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 57, that this King was born from a portion of the King Kratha.

#<SæRYAMâSA># A warrior who fought on the side of the Kauravas in the battle of Bhàrata Abhimanyu killed him. (M.B. Droõa Parva, Chapter 48, Verse 15).

#<SæRYANETRA># A bird born in the family of Garuóa. Mention is made about this bird in Mahàbhàrata, Udyoga Parva, Chapter 101, Stanza 13.

#<SæRYASâVITRA># An eternal god of offerings to the manes. (M.B. Anu÷àsana Parva, Chapter 91, Stanza 34).

#<SæRYAøRä># An eternal god concerned with offerings to the manes. (M.B. Anu÷àsana Parva, Chapter 91, Stanza 34).

#<SæRYATäRTHA># An ancient holy place situated in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 88, Stanza 48, that by bathing here and worshipping the manes one may attain the fruits of performing the sacrifice of Agniùñoma and go to the region of the Sun.

#<SæRYAVAýøA># An important dynasty of ancient Bhàrata. It is stated in Devãbhàgavata, Skandha 7, as follows about the origin of this Solar dynasty.
     The Lord of creation Brahmà originated from the lotus in the navel of Viùõu. That Brahmà did penance for ten thousand years and pleased Parà÷akti, the great goddess of power, and started creation. First of all he created seven mental sons. Of them Marãci became expert in creation. Prajàpati Ka÷yapa the son of Marãci became a greater expert. The Sun is the son of Ka÷yapa. Nine sons named Ikùvàku, Nàbhàga, Dhçùña, øaryàti, Nariùyanta, Pràü÷u, Nçga, Diùña, Karåùa and Pçùadhra were born to the Sun. Of these Ikùvàku became King. This line of Kings born from the Sun is called Såryavaü÷a (Solar dynasty). (See the Genealogy).

#<SæRYAVARCAS># A Deva Gandharva. It is stated in Mahàbhàrata, âdi Parva, Chapter 122, Stanza 55, that this Deva Gandharva born to Prajàpati Ka÷yapa took part in the birth celebration of Arjuna.

#<SæRYAVARMâ># A King of the country of Trigarta. This King had a brother called Ketuvarmà. Såryavarmà and Ketuvarmà fought with Arjuna when he was leading the sacrificial horse of Yudhiùñhira. Both the Trigartas were killed in that fight. (M.B. A÷vamedha Parva, Chapter 74).

#<SUSâMAN># A noble Brahmin born in Dhana¤jaya Gotra. He participated in the Ràjasåya conducted by Yudhiùñhira. (Sabhà Parva, Chapter 33, Verse 34).

#<SUSAðKULA># A famous urban area in North India. Arjuna once conquered this region. (Sabhà Parva, Chapter 27, Verse 11).

#<SUøâNTI># I. A King of the Bharata dynasty. He was øànti's son and father of Puruja. (Bhàgavata, Skandha 9).

#<SUøâNTI II># Indra during the third Manvantara. (See under Manvantara).

#<SUøARMâ I># King of Trigarta de÷a. The following information about him is gathered from Mahàbhàrata.
     (i) Su÷arman, son of Vçddhakùema attended Draupadã's wedding. (âdi Parva, Chapter 185, Verse 9).
     (ii) Once he incited Duryodhana to attack Matsya, the Viràña King. Accordingly Duryodhana attacked the Viràña city and Su÷arman aided him in the battle. (Viràña Parva, Chapter 30).
     (iii) In the battle that followed the lifting of the cows of the Viràña King by the Kauravas, Su÷arman took the Viràña King as captive. (Viràña Parva, Chapter 33, Verse 7).
     (iv) In the battle that followed the above incident Bhãma caught Su÷arman as prisoner. (Viràña Parva, Chapter 33, Verse 25).
     (v) At the instance of Yudhiùñhira Bhãma set Su÷arman free. (Viràña Parva, Chapter 33, Verse 58)
     (vi) Su÷arman fought against the Pàõóavas and on the first day of the great war he fought a duel with Cekitàna. (Bhãùma Parva, Chapter 45, Verse 60).
     (vii) Arjuna defeated Su÷arman. (Bhãùma Parva, Chapter 82, Verse 1).
     (viii) He fought with Arjuna, Bhãma and Dhçùñadyumna. (Bhãùma Parva, Chapter 114; Droõa Parva, Chapter 14).
     (ix) He vowed that he would kill Arjuna. (Droõa Parva, Chapter 17, Verse 11).
     (x) When Droõàcàrya was killed, he ran away from the battle-field. (Droõa Parva, Chapter 193, Verse 18).
     (xi) Arjuna killed Su÷arman. (øalya Parva, Chapter 27, Verse 45).
     (xii) Names like Prasthalàdhipa, Rukmaratha, Traigarta and Trigarta are used as synonyms of Su÷àrman.

#<SUøARMAN II># A Pà¤càla warrior who fought on the Pàõóava side in the great war. He was harassed in various ways by Bhãùma and was ultimately killed by Karõa. (Karõa Parva, Chapter 56, Verse 46).

#<SUøARMAN III># Last of the Kings in the Kaõva dynasty. He was killed by his minister Bali. (Bhàgavata, Skandha 10).

#<SUúEöA I># A nàga born in the Dhçtaràùñra dynasty. The nàga was burnt to death at the serpent yaj¤a of Janamejaya. (âdi Parva, Chapter 57, Verse 16).

#<SUúEöA II># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma in the great war. (Bhãùma Parva, Chapter 64, Verse 34).

#<SUúEöA III># A king of the Påru dynasty. He was the grandson of Avikùit and son of Parãkùit. (âdi Parva, Chapter 94, Verse 52).

#<SUúEöA IV># A son of Sage Jamadagni. The Sage asked Suùeõa to kill his mother, but he did not obey his father. Jamadagni, therefore, cursed him and Para÷uràma redeemed him from the curse. (Vana Parva, Chapter 116).

#<SUúEöA V># Father in-law of Bàli, the monkey king. Suùeõa, father of Tàrà, deputed one thousand crore monkeys to search for Sãtà. (Vana Parva, Chapter 283, Verse 2). Suùeõa, an expert in the science of medicine and the art of warfare, was the son of the monkey called Dharma. (Vàlmãki Ràmàyaõa).
     In the Ràma-Ràvaõa war Suùeõa fought the Ràkùasa forces and killed Vidyunmàlã. Lakùmaõa swooned on being hit by the arrows of Ràvaõa who fought with redoubled vigour following the death of Indrajit. Many monkeys also swooned. Then Suùeõa, the medical expert, brought back to consciousness the swooned folk with the help of Vi÷alyakaraõã, Sauvarõyakaraõã, øa¤jãvanã and other herbs.
     Suùeõa also attended the coronation ceremony of ørã Ràma. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Chapters 101, 123, 154).

#<SUúEöA VI># A son of Karõa, He fought with Nakula in the great war. Uttamaujas killed him in battle. (Karõa Parva, Chapter 75, Verse 13).

#<SUúEöA VII># Another son of Karõa. Nakula killed him in the great war. (øalya Parva, Chapter 10, Verse 49).

#<SUúEöA VIII># A king of the Bharata dynasty. He was the son of Dhçùa and father of Sunãtha. (Bhàgavata, Skandha 9).

#<SUúEöA IX># A king, who married Rambhà. (See under Rambhà, Para 5).

#<SUøäLâ I># A daughter of the Gandharva named Su÷ãla. (See under Pramohinã).

#<SUøäLA II># A brahmin who got rich due to the observance of Navaràtri-penance. He led a very hard life with many sons and was naturally thinking of means of making money and a noble brahmin taught him about the greatness Navaràtri. Accordingly Su÷ãla observed for nine years the Navaràtri-penance and at last Devã appeared before him and made him rich. (Devã Bhàgavata, Skandha 3).

#<SUøäLâ I># A Gandharva lady (See under Pramohinã).

#<SUøäLâ II># A cow, the sister of Surabhi. She was the cow used in connection with sacrificial offerings made in the à÷rama of the sage Jamadagni.
     Jamadagni once got his wife Reõukà killed by Para÷uràma. Though he brought her back to life as desired by Para÷uràma, Jamadagni felt deep sorrow for having got his wife killed. So, he went to Goloka and pleased Surabhi by his penance and she gave him Su÷ãlà, her sister. Jamadagni gave the cow (Su÷ãlà) to Reõukà. It was this Su÷ãlà which later on Karttavãryajuna took away by force. (See under Jamadagni, Para 8). (Brahmàõóa Puràõa, Chapter 61);

#<øUúKA># A Maharùi who lived in the Gokarõa temple. When Bhagãratha brought Gaïgà from heaven to the earth, sea water began to rise and the temples situated near the sea were submerged. At that time øuùka went along with other Maharùis to visit Para÷uràma at the Mahendra mountain. In response to øuùka's prayer, Para÷uràma raised the submerged temples including the Gokarõa temple, above the water.

#<øUúöA># An asura. In ègveda we find that once Indra bound the magician øuùõa in chains and put him in prison.

#<SUøOBHANâ># A Maõóåka princess. King Parãkùit of Ikùvàku dynasty married her and three sons øala, Dala and Bala, were born to the couple. (See under Parkãùit II).

#<SUøRAVAS I># A Vidarbha princess. King Jayatsena of the Puru dynasty married her and a son called Arvàcãna was born to them. (âdi Parva, Chapter 95, Verse 17).

#<SUøRAVAS II># A king of the ègveda period. When enemies encircled him he prayed to Indra who helped him by diving away the 10099 enemy warriors. (ègveda, Maõóala 1, Anuvàka 10, Såkta 53).

#<SUøRAVAS III># A spy of the Devas. He once informed Sarasvatã secretly about the penance by the Sage Kàtyàyana. Sarasvatã appeared before the Sage and told him that he would get from Sage Sàrasvata the knowledge he wanted. Accordingly Kàtyàyana ended his penance and went to Sage Sàrasvata.

#<SUøRUTA># Reputed master of the science of Surgery, Su÷ruta was the grandson of King Gàdhi and son of Vi÷vàmitra. (Anu÷àsana Parva, Chapter 4, Verse 55).
     He is the author of Su÷rutasaühità, one of the famous texts on âyurveda.

#<SUSTHALA># A place of Puràõic fame in ancient India. The people who lived here were called Susthalas. (Sabhà Parva, Chapter 14, Verse 16).

#<SUúUPTI># One of the four states or conditions of man. Jàgrat, Svapna, Suùupti and Turãya are the four states of man. (For details see under Jàgrat).

#<SUSVARâ># A Gandharva woman. (See under Pramohinã).

#<SUøYâMâ># An apsarà woman. She was the wife of ètadhvaja, son of ârùñiùeõa. The couple had a daughter called Vçddhà. (Brahmàõóa Puràõa).

#<SæTA I>#
     1) %<General information>% A hermit who recounted the Puràõas to other hermits at Naimiùa forest. He was a disciple of Vyàsa. Vyàsa composed the Puràõas and taught them to his son, hermit øuka who was a man of abstinence and who was not born of womb. At this time Vyàsa had another disciple named Såta. It is stated in Devã Bhàgavata, Skandha 9, that this Såta who was a fellowdisciple of øuka, who had learned all the Puràõas directly from the teacher Vyàsa, and who was capable saying stories so convincingly, was the son of the hermit Lomaharùa.
     2) %<In Naimiùàraõya.>% Såta who had learned the Puràõas directly form Vyàsa, happened to reach Naimiùàraõya once. (See under Naimiùàraõya). Naimiùàraõya is the abode of hermits in the Kali-age. In days of old, hermits, who were miserable because of the evils of Kaliyuga, which was fast approaching, gathered here at the end of Dvàparayuga. They went to the world of Brahmà to consult about the means and ways of preventing the evils of Kaliyuga. Having heard their complaints Brahmà brought a wheel of the figure of mind and placing it before the hermits told them thus: "You follow this wheel. The place where this wheel falls down will be a place of purity, which will not be affected by the evils of Kaliage. There you can live in peace, without being affected by the evils of Kali-age till the coming of the Satyayuga." Saying these words Brahmà set the wheel rolling in front of them. The hermits followed it. The wheel rolled on till it reached the earth, fell down and was crumbled to powder in a particular place. That place became famous later under the name Naimiùàraõya. Såta came to this place.
     As soon as they saw Såta, the hermits such as øaunaka and others who were living there welcomed Såta with hospitality and told him thus: "Oh! hermit, you are the disciple of Vyàsa. You have learned the eighteen Puràõas from Vyàsa We are eager to hear them. So please recite to us the Puràõas, the hearing of which will remit all sins and secure heaven."
     According to this request Såta recited the eighteen Puràõasto the gathering of the hermits. It is in the form of the teaching of Såta to øaunaka and the others, i.e. in the form of a dialogue between Såta and øaunaka, that the people got the Puràõas. (Devã Bhàgavata, Skandha I).
     3) %<Såta was beheaded.>% In Bhàgavata, Skandha 10, there occurs a story, stating how Balabhadraràma cut off the head of Såta as the battle of Kurukùetra had started when Såta had been reciting the eighteen Puràõas in Naimiùàraõya and how his head was fixed in its place again and he was brought to life. (For further details see under Balabhadraràma, Para 6).
     4) %<Other details.>% Såta was one of the hermits who visited Bhãùma on his bed of arrows during the battle of Bhàrata. (M.B. øànti Parva, Chapter 47 Verse 12).

#<SæTA II># One of Vi÷vàmitra's sons who were expounders of the Vedas. (Mahàbhàrata, Anu÷àsana Parva, Chapter 4, Verse 57.)

#<SæTA III># A blended class of people. (See under Varõa).

#<SUTALA># A part of Pàtàla (netherworld). (See under Pàtàla).

#<SUTANU I># The wife of A÷vasuta, the son of the King of Vajra. Sutanu was the daughter of Yudhiùñhira. (Vàyu Puràõa, 96, 250).

#<SUTANU II># The daughter of âhuka otherwise called Ugrasena. (Mahàbhàrata, Sabhà Parva, Chapter 14, Verse 33) ørã Kçùõa made Akråra marry this Sutanu.

#<SUTAPAS I># A King of the dynasty of Bharata. He was the son of Homa and the father of Bala. (Bhàgavata, Skandha 9).

#<SUTAPAS II># A Prajàpati who lived in days of yore. A son named Pç÷nigarbha was born to this Prajàpati by his wife Pç÷nã. That son was a partial incarnation of Mahàviùõu. (For further details see under Aditi Para 7).

#<SUTAPAS III># A son of Vasiùñha. Seven sons named Rajas, Gotra, ærdhvabàhu, Savana, Anagha, Sutapas and øukra, were born by his wife ærjjà. All the seven of them were the Saptarùis (seven hermits) of the third Manvantara. (See under Manvantara).

#<SUTAPAS IV># Father of the hermit Upamanyn. (Brahmàõóa Puràõa, Chapter 18).

#<SUTAPAS V># A hermit of the family of Bhçgu. (See under Ugratapas).

@<[Page 775a]>@

#<SUTAPAS VI># A hermit who was born in the dynasty of Bharadvàja. This hermit had two wives. A son named Kalyàõamitra was born by Pitçkanyakà, one of the two wives.
     The glamour of the second wife of Sutapas attracted the sun, who raped her once and from this, the son A÷vinãsuta was born. On seeing that his wife was a harlot, Sutapas abandoned her with her son. Afterwards, at the instance of ørã Kçùõa, the hermit received his wife and her son back. (Brahmavaivarta: 1: 11).

#<SUTAPAS VII># A hermit. This hermit once approached the princess Utpalàvatã and requested her for coition with him. The princess refused. Then he cursed her, to become an animal. Utpalàvatã begged for liberation from the curse. Sutapas felt pity for her and blessed her thus:--"A son named Lola will be born to you. He will become the Manu of Tàmasa Manvantara." (Màrkaõóeya Puràõa, Chapter 17).

#<SUTâRâ># A Gandharva damsel who had been cursed. (For further details see under Pramohinã).

#<SUTASOMA># The son born to Bhãmasena by his wife Draupadã. The information regarding this Sutasoma, taken from Mahàbhàrata, is given below:
     (i) Sutasoma took birth from a portion of the Vi÷vadevas. (M.B. âdi Parva, Chapter 67, Verse 127).
     (ii) It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 23, Verse 28, that this prince was given the name Sutasoma, because he was born by the blessings of Candra (Moon).
     (iii) Sutasoma had a combat with Vikarõa on the first day of the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 45, Verse 58).
     (iv) He rescued ørutakarmà from the hold of Durmukha in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 79, Verse 39).
     (v) Sutasoma fought with Viviü÷ati. (M.B. Droõa Parva, Chapter 25, Verse 24).
     (vi) Sutasoma fought with øakuni and was defeated. (M.B. Karõa Parva, Chapter 25, Verse 18).
     (vii) There was a severe fight between Sutasoma and A÷vatthàmà. (M.B. Karõa Parva, Chapter 55, Verse 14).
     (viii) Mention is made in Mahàbhàrata, Sauptika Parva, Chapter 8, Verse 55 that in the battle of Bhàrata, A÷vatthàmà entered the camp of the Pàõóava army in the night and killed Sutasoma.

#<SUTEJANA># A King who was a friend of Yudhiùñhira. (Bhàrata, Droõa Parva, Chapter 158, Verse 40).

#<SUTäRTHA># An ancient holy place in Kurukùetra. It is stated in Mahàbhàrata, Vana Parva, Chapter 83, Verse 54, that the Devas and the manes would come to this place, and that if offerings to the manes are given at this place, one would get the merits of performing horse sacrifice.

#<SUTäKúöA># A hermit. While ørã Ràma and Lakùmaõa were living in the forest with Sãtà, they visited the hermiof hermits such as øarabhaïga, Sutãkùõa and others. Once Indra came to the hermitage of Sutãkùõa and invited him to the world of gods. It was at this time that ørã Ràma came to the hermitage with Sãtà and Lakùmaõa. When they were nearing the hermitage, Indra said "I shall see Ràma later when he has completed his great task." Saying thus Indra went away from the hermitage. ørã Ràma and his wife and brother asked the hermit, where in the forest, they were to live. The hermit told them that they could live in that hermitage itself.
     This hermit was the brother and disciple of Agastya. Once Sutãkùõa changed a wicked and cruel man named Duùpaõya to a good and righteous man by sprinkling holy water of Gaïgà on him. (See under Duùpaõya). (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 7).

#<SæTRA># (VEDASæTRA). See under Veda.

#<SUTVâ># A son of Sumantu, the teacher and hermit of Sàmaveda (See under Guruparamparà).

#<SUVâHA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 66).

#<SUVâK># A maharùi in ancient India who held Yudhiùñhira in great respect. (Vana Parva, Chapter 26, Verse 24).

#<SUVAKTRA># A warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 73).

#<SUVâMâ># A holy river in India famous in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 29).

#<SUVARCALâ I># Daughter of the maharùi called Devala. øvetaketu (son of a sage) married her and the couple attained salvation by performing the duties of the householder. (M.B. Southern Text, øànti Parva, Chapter 220).

#<SUVARCALâ II># A wife of Sårya. (Anu÷àsana Parva, Chapter 146, Verse 5).

#<SUVARCAS I># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma in the great war. (Karõa Parva Chapter 84, Verse 5).

#<SUVARCAS II># Son of Suketu. Both the father and the son attended the wedding of Draupadã. (âdi Parva, Chapter 185, Verse 9).

#<SUVARCAS III># A son of Tapa, the Pà¤cajanyàgni. (âdi Parva, Chapter 185, Verse 9).

#<SUVARCAS IV># A very truthful Sage who lived in ancient India. Dyumatsena father of Satyavàn lived in the à÷rama of this sage. He consoled Dyumatsena when Satyavàn and Sàvitrã who had gone out to collect firewood were very late to return. (Vana Parva, Chapter 298, Verse 10).

#<SUVARCAS V># A son of Garuóa. (Udyoga Parva, Chapter 101, Verse 2).

#<SUVARCAS VI># A soldier who fought on the Kaurava side and got killed by Abhimanyu in the great war. (Droõa Parva, Chapter 48, Verse 15).

#<SUVARCAS VII># One of the two attendants given to Subrahmaõya by Himavàn, the other one being Ativarcas. (øalya Parva, Chapter 45, Verse 46).

#<SUVARCAS VIII># A son of the king Khanãnetra. He is known as Karandhama as well. (See under Karandhama).

#<SUVARCAS IX># Wife of sage Dadhãci. At the request of Indra, the maharùi sacrificed himself so that the former might use his bones. Suvarcas who hated the Devas especially Indra as the cause of her husband's death cursed Indra that he and his dynasty be ruined. She decided to end her life in the pyre of her husband when the following celestial voice was heard: "You are pregnant." Then she opened her stomach with a sharp stone, took out the foetus and placed it near a Banyan tree and ended her life in her husband's pyre. (Padma Puràõa, Uttara Khaõóa, 135; øiva÷ataka, 24-25). The child born from the foetus is the famcus Pippalàda. (See under Pirpalàda).

@<[Page 776a]>@

#<SUVARMAN># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma in the great war. (Droõa Parva, Chapter 127, Verse 66).

#<SUVARöA I># A Devagandharva. A famous celibate, he attended the birthday celebrations of Arjuna. (Anu÷àsana Parva, Chapter 122, Verse 58).

#<SUVARöA II># A Brahmin sage with his body golden in colour. He once held a talk with Manu about meritorious acts and sins. (Anu÷àsana Parva, Chapter 98).

#<SUVARöâ># A princess of the Ikùvàku dynasty. Suhotra of Påru dynasty wedded her and to the couple was born a son called Hasti who later on became a King. (âdi Parva, Chapter 95, Verse 34).

#<SUVARöA (M)># A unit of measurement in ancient India

#<SUVARöâBHA># A King, grandson of Svàrociùa Manu and son of øaïkhapàda. The father once advised the son on the various aspects of Sàtvatadharma. (øànti Parva, Chapter 348, Verse 38).

#<SUVARöACæôA># A prominent son of Garuóa. (Udyoga Parva, Chapter 101, Verse 9).

#<SUVARöAøIRAS># A Sage of very olden days. His father's name was Piïgalavarman. He lived in western India spending his days in singing Sàmaveda. (Udyoga Parva, Chapter 110, Verse 12).

#<SUVARöAúòHäVä># Son of King Sç¤jaya. While sages Nàrada and Parvata were living in that King's palace the following incident took place.
     Sç¤jaya expressed his sorrow over having no issues to Nàrada who then blessed him to have a son called Suvarõaùñhãvã. The King began performing Yaj¤as from that day onwards and his queen conceived and in due time delivered a child who was named Suvarõaùñhãvã and he became an ascetic even as a boy. Indra got alarmed by the penance of Suvarõaùñhãvã and tried to frighten him by assuming the forms of various cruel beasts. He also sent his Vajràyudha against the ascetic, but all to no purpose.
     The boy became four or five years old when one day while strolling in the company of his mother on the banks of the Gaïgà, a tiger jumped upon him. This tiger of illusion had been sent by Indra and the tiger killed the boy. His mother wept aloud and people in the palace gathered around her. Sç¤jaya wept bitterly. Ultimately Nàrada appeared, consoled the King and with the permission of Indra brought the boy back to life. (øànti Parva, Chapter 31; also see under Sç¤jaya)

#<SUVARöATäRTHA># A very ancient holy spot in India. Before creation Mahàviùõu once did penance here to please Rudra whe appeared before him and granted him boons. That is the great importance of the place. He who worships øiva here will derive benefits equal to those of conducting an A÷vamedha yaj¤a and also will attain the status of Gaõapati. (Vana Parva, Chapter 84, Verse 18).

#<SUVARNAVARMAN># A King of Kà÷ã. King Janamejaya had married his daughter Vapuùñamà. (See under Janamejaya).

#<SUVASTRâ># An Indian river famous in the Puràõas. (Bhãùma Parva, Chapter 9, Verse 25).

#<SUVâSTU># A river of India extolled in the ègveda.

#<SUVâSTUKA># A King in ancient India. He had also been invited by the Pàõóavas to participate in the great war. (Udyoga Parva, Chapter 3, Verse 13).

@<[Page 776b]>@

#<SUVEDâ># Wife of Savana, son of Priyavrata. (See under Savana I).

#<SUVELA># A mountain on the banks of the southern sea. Ràma and Lakùmaõa, before entering Laïkà with the monkey-force, had surveyed the city from the top of this mountain. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa Chapters 38 and 39).

#<SUVEöâ># A river famous in the Puràõas. Sage Màrkaõóeya once saw the river in the stomach of child Kçùõa. (Vana Parva, Chapter 188, Verse 104).

#<SUVäRA I># A King of the Bhàrata dynasty, son of Kùemya and father of Ripu¤jaya. (Bhàgavata, Skandha 9).

#<SUVäRA II># A King born from an aspect of the asura called Krodhava÷a. (Udyoga Parva, Chapter 74, Verse 14).

#<SUVäRA III># Son of King Dyutimàn, Suvãra was a famous ruler equal in prowess to Indra. (Anu÷àsana Parva, Chapter 2, Verse 13).

#<SUVäRA IV># A Kùatriya dynasty. The wicked King, Ajabindu was born in this dynasty. (Udyoga Parva, Chapter 74, Verse 14).

#<SUVIøâLâ># A female attendant of Subrahmaõya. (øalya Parva; Chapter 45, Verse 66).

#<SUVRATA I># A King of Bharata dynasty. He was the son of Kùema and father of Vi÷vajit, (Bhàgavata, Skandha 1).

#<SUVRATA II># A King of the Aïga royal dynasty. He was the son of King U÷ãnara who begot of his wife Nçgà the son called Nçga, Nara by his wife, Narà; Kçmi by the wife Kçmã; Da÷a by the wife Suvratà and øibi by his wife Dçùadvatã. (Agni Puràõa, Chapter 277).

#<SUVRATA III># Son of the brahmin Soma÷arman. (For details see under Dharmàïgada).

#<SUVRATA IV># A muni of ancient days who lived in North India. He was extraordinarily effulgent and reputed. (Vana Parva, Chapter 90, Verse 12).

#<SUVRATA V># One of the two attendants given to Subrahmaõya by Mitradeva, the other one being Satyasandha. (øalya Parva, Chapter 45, Verse 41)

#<SUVRATA VI># One of the two attendants given to Subrahmaõya by Vidhàtà, the other one being Sukarman. (øalya Parva, Chapter 45, Verse 42).

#<SUVRATâ># Daughter of Dakùaprajàpati by Vãraõã. She had four sons one each from Dakùa, Dharma, Brahmà and Rudra. They were respectively Dakùasàvarõi. Dharmasàvarõi, Brahmasàvarõi and Rudrasàvarõi. (Brahmàõóa Puràõa, 41, 39-59).

#<SUYAJ¥â># Daughter of King Prasenajit of the Påru dynasty. She was wedded to King Mahàbhauma and King Ayutanàyã was their son. (âdi Parva, Chapter 95, Verse 20).

#<SUYAJU># A King who was the grandson of Emperor Bharata and son of Bhumanyu. His mother was Puùkariõã. (âdi Parva, Chapter 94, Verse 24).

#<SUYAMA># Third son of the Ràkùasa called øata÷çïga. Sudeva, the army-chief of King Ambarãùa, killed Suyama. (M.B. Southern text, øànti Parva, Chapter 98).

#<SUYAøâ I># A daughter of King Bàhuda and wife of Parãkùit, son of Ana÷và. The couple had a son called Bhãmasena. (âdi Parva, Chapter 95, Verse 41).

#<SUYAøâ II># Consort of King Divodàsa of Kà÷ã. (For details see under Nikumbha).

@<[Page 777a]>@

#<øVABHOJANA (M)># A naraka (Hell). (For further details, see the section on Naraka, under Kàla, Yama).

#<SVADHâDEVä># Wife of the Manes. There is a story, as given below, in Devã Bhàgavata, Skandha 9, about the birth of this goddess.
     At the beginning of creation Brahmà created seven groups of Manes of whom four were embodied and three were lustrous ones. The deities called the Manes are the Agniùvàttas, the Barhiùadas, the Somapàs, Yama, Anala, Soma and Aryaman. The øràddhas (oblations offered to the manes) were stipulated as the food of these manes. It was ordered that the Brahmin who does not make offerings to the manes, will be as mean and despicable as the Brahmin, who has not learned the Vedas, who has not eaten meals presented to an idol in temples, and who has not worshipped Devã (goddess), and that he would not be eligible to perform any religious ceremonies. Thus Brahmà meant øràddha as food for the manes. But the portion of the rice balls offered by the Brahmins stipulated as the food of the manes, seldom reached them. At last the manes complained to Brahmà. Then Brahmà created a woman of beauty, youth, knowledge and power to grant boons, and of good character, from a portion of pure nature. She was named Svadhà, and was given to the manes as wife. Then Brahmins were ordered to give offerings to the manes only with the spell (Mantra) of Svadhà. When the Brahmins began to do as they were ordered, the manes also began to get food, and they became contented.
     Two daughters named Menà and Dhàriõã were born to the manes by Svadhàdevã. It is mentioned in Viùõu Puràõa, Aü÷a 1, Chapter 10, that both of the daughters were expounders of Vedas, full of knowledge and the seat of all good qualities.

#<SVâHâ># A daughter of Bçhaspati. This Svàhà who was always angry had a son named Kàma. (M.B. Vana Parva, Chapter 219, Verse 22).

#<SVâHâDEVI>#
     1) %<General information.>% Wife of god Agni (fire). There is a story about the birth of this goddess, as given below, in Devã Bhàgavata, Skandha 9.
     In the beginning of creation sufficient arrangements had not been made for food to be supplied to the Devas (gods). They were in misery. At last the devas reached Satyaloka and requested Brahmà to make some arrangements for their food. Brahmà pacified them by saying that he would make available to them, the 'havis' offered by Brahmins as food. Then Brahmà meditated on the Måla-Prakçti. A particle of Måla-Prakçti appeared before Brahmà and asked him what boon he required. Brahmà said thus:--Oh Goddess! The gods are miserable due to lack of food. The fire is not powerful enough to digest the 'havis' offered by Brahmins in the fire so as to convert them as food for the gods. The fire would become powerful to digest the havis only if your esteemed self would reside in fire as the power of digestion. Only the havis offered, with the mantra, (spell) ending with the holy name of your glorious self could be digested by fire and taken to the gods as food, and they could accept it as food. So it is my request that your gracious self would become the power that dwells in fire as the figure of wealth and prosperity, adored by men and gods."
     But that goddess said that her desire was to get ørã Kçùõa as her husband. She did penance to ørã Kçùõa, who appeared and said: "Devã! you will take birth as the daughter of King Nagnajit in Varàha Kalpa (a world-age) and then you will become my wife. Now you have to become the wife of Agni under the name Svàhàdevã and become the power of digestion, and part of the spell (mantra). You and Agni will be worshipped together by all. From that day onwards Svàhàdevã became the wife of Fire. It is mentioned in Viùõu Puràõa, Aü÷a 1, Chapter 10, that three sons Pàvaka, Pavamàna and øuci, were born to the couple. (See under Devã).
     2) %<Other details.>%
     (i) It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 11, Verse 42, that Svàhàdevã remains in the court of Brahmà, glorifying him.
     (ii) Once Svàhàdevã appeared among the wives of hermits. (M.B. Vana Parva, Chapter 225, Verse 7).
     (iii) When Subrahmaõya was anointed as captain of the army, Svàhàdevã also was present. (Mahàbhàrata, øalya Parva, Chapter 45, Verse 13).

#<øVAITREYA># Son of øvitrà. There is a story in ègveda, 1st Maõóala, 7th Anuvàka, 33rd Såkta that øvaitreya once hid himself under water for fear of enemies.

#<SVAKúA># A region in India, very famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 45).

#<SVANA># Son of the Agni (fire) called Satya. It is said that this Agni is the agent which causes disease to living things. This agni got the name Svana because human beings produce Svana (pitiable cry) when they are afflicted by diseases. (M.B. Vana Parva, Chapter 219, Verse 15).

#<SVANAYA># Son of King Bhàvayavya. The daughter of this King, who is praised in the ègveda, was married by the hermit Kakùãvàn. (For further details see under Kakùãvàn I, Other details, Para 6).

#<øVAPHALKA># Father of Akråra. Vçùõi, a Yàdava King had two sons øvaphalka and Citraka. It was divinely ordained that there would not be epidemics and drought in the place where øvaphalka lived. Once there was no rain for a period of three years in the land of the King of Kà÷ã. So the King of Kà÷ã took øvaphalka with him to his country. With his arrival there was rainfall in the land and the King who was pleased at it gave his daughter Gàndinã in marriage to øvaphalka.
     There is a story about the birth of Gàndinã also. Gàndinã remained in her mother's womb for many years. At last the King of Kà÷ã called to the child in the womb and said, "Take birth at once; why do you remain there so long?" The child replied, "I shall come out if you allow me to offer a cow as gift every day." The King allowed it and the child was born. She was named "Gàndinã." She used to offer the gift of cows to Bràhmaõas daily. After she married øvaphalka, several sons including Akråra were born to her, (Harivaü÷a, Chapter 34, Bhàgavata, 10th Skandha).

#<SVAPNA (DREAM)>#
     1) %<General information.>% One of the four states of mind.
     2) %<Result of Svapna.>% The Indians believe that there are two kinds of dreams and that they have the power to suggest things going to happen in future. So Indian sages have classified dreams as good dreams and bad dreams.
     %<Bad dreams:-->%
     %<Seeing the following in dream is bad.>%
     (1) Grass and trees have grown all over the body except the navel. (2) The dust of bronze was sprinkled on the head (3) The head was completely shaved. (4) One (the dreamer) had been nude. (5) He (the dreamer) had worn dirty clothes (6) He had applied oil on the body. (7) One is smeared with mud. (8) He had fallen from a higher level to a lower level. (9) He had married. (10) He had sung songs. (11) He had amused himself by playing a lute etc. (12) He had got on a swing (13) He had obtained lotus flower and metals. (14) He had killed serpents. (15) He had climbed on trees with red flowers or on the back of low caste people, hog, dog, ass, or camel. (16) He had eaten flesh of birds or sesame oil or oil-cake. (17) He had entered the womb of his mother. (18) He had got on a funeral Pyre. (19) The flag post of Indra had been broken down. (20) The Sun and the Moon had fallen down. (21) The gods, Brahmins, Kings or teachers have been angry. (22) Stars or planets have fallen. (23) He had engaged himself in dance or playing musical instruments or singing. (24) He had played musical instruments except the lute (Vãõà). (25) He had been carried down by the current of a river. (26) He had taken bath in muddy water or cowdung water or Ink. (27) He had embraced virgins. (28) He had engaged in pederasty. (29) Limbs of the body were damaged. (30) He had vomited and passed excrements. (31) He had gone to the south. (32) He had caught disease. (33) Fruits have been destroyed (34) Cleavages occurred in minerals. (35) The house was covered with dust. (36) He had swept the house clean. (37) He had played with devils or cruel animals or monkeys or low caste people. (38) Had suffered molestation and hurts from enemies. (39) He had worn hermit's coloured cloth or played with coloured clothes. (40) He drank oil and got immersed in water. (41) He has worn bloodcoloured garland and cosmetics.
     If the dreams mentioned above are seen it should not be mentioned to anybody. After the dream, either he should sleep again or take bath. To counteract the effects of bad dreams, do one of the following such as offering sesame as oblation in fire; worshipping Viùõu or øiva, or the Sun or Gaõe÷vara; singing hymns of praise; reciting såktas (verses) such as Puruùasåkta etc. The dreams seen in; the first watch of the night will come into effect within one year; dreams seen in the second watch of the night will take effect within six months; those seen in the third watch of the night will take effect within three months and those seen in the fourth watch of the night will take effect within half a month and those seen at dawn will be realized within ten days. If a bad dream and a good dream are seen in one night, the last one will take effect. So it is better not to sleep any more in the night after seeing a good dream.
     %<Good dreams.>%
     %<Seeing that-->%
     (1) he has climbed on a mountain or the upper storey of a building, or on the back of an elephant, or horse, or bull or on the top of trees having white flowers, or in the sky. (2) grass has grown in the loins. (3) several heads have grown. (4) hair is turned grey or adorned with white flowers. (5) one is wearing white cloth. (6) he has caught the Moon, or the Sun or the stars and patted them. (7) one has embraced the flag of Indra or hoisted the flag of Indra. (8) held the earth and fountain. (9) one has attacked the enemies. (10) he has won a controversy, or gambling or a battle. (11) he has eaten raw flesh or pudding. (12) one has bathed in blood. (13) one has drunk Surà (liquor) or blood or milk. (14) one has handled weapons. (15) the sky is clear. (16) drank the milk of cow, buffalolioness, elephant or mare, by mouth as their calves do. (17) one got blessings from the gods, or Brahmins, or teachers. (18) one is anointed with water in the horn of cow or water oozed from the lunar region, or anointed as the ruler of a kingdom. (19) the head is wounded or he himself was dead. (20) houses etc. have caught fire. (21) one received the emblems of kings. (22) he has played the instrument lute. (23) a king or elephant or horse or gold or an ox or a cow comes before.
     If at the end of the dream he is seen as having climbed on the back of an ox or an elephant or on the top of a house or a mountain or a tree, or as having smeared ghee or excrement on the body or gone to a prohibited woman, or seen white cloth, clear water, tree with fruits, or a clear sky, it forebodes good future. (Agni Puràõa, Chapter 229).

#<SVARâúòRA># A country in India famous in the Puràõas. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 48.

#<SVARAVEDä># A celestial maid. (For further details see under Pramohinã).

#<SVARBHâNAVä># The daughter of Svarbhànu. âyus, the son of Puråravas married øvarbhànavã. Five sons beginning with Nahuùa were born to the couple. (M.B. âdi Parva, Chapter 75, Verse 26).

#<SVARBHâNU I># A Dànava (asura) born to Ka÷yapaprajàpati by his wife Danu. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 67, Verse 12 that Ugrasena the father of Kaüsa was the rebirth of this Dànava.

#<SVARBHâNU II># An son born to ørã Kçùõa by Satyabhàmà. (Bhàgavata, Skandha 10).

#<SVARGADVâRA># An ancient holy bath, situated in Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Verse 167, that one could attain heaven by bathing in this holy tãrtha.

#<SVARGAMâRGATäRTHA># A holy place. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 61, that those who bathe in this holy place will attain the world of Brahmà.

#<SVARGâROHAöA PARVA># An important section in Mahàbhàrata. (See under Bhàrata).

#<SVARGATäRTHA># A holy place. This place is in the forest Naimiùa. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 33, that he who lives in this place for a month and gives offerings to the manes, will obtain the fruits of performing Puruùamedha yaj¤a (A sacrifice).

#<SVARöâ># A celestial woman. By the blessings of Krau¤ca a daughter named Vçndà was born to Svarõà. There were none who were not fascinated by her beauty. Once øukra asked Svarõà, and obtained Vçndà, for the asura named Jalandhara. (Padma Puràõa, Uttara Khaõóa, Chapter 4).

#<SVARöABINDU># A warrior of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 45).

#<SVARöAGRäVA># A warrior of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 45).

#<SVARöAROMâ># A king of the Solar dynasty. It is stated in Bhàgavata, Skandha 9, that this king was the son of Mahàromà and the father of Prastharomà.

#<SVAROCIS># A son born to the king Dyutimàn by his wife Varåthinã. He had learned the languages of all the living creatures from Vibhàvarã, the daughter of Mandàra a Vidyàdhara, and the art called "Padminãvidyà" from Kalàvatã the daughter of Para, a Yakùa.
     Three sons, named Vijaya, Merumanda, and Prabhàva were born to Svarocis by his three wives Manoramà, Vibhàvà, and Kalàvatã. Later from a jungle goddess another son named Svàrociùa also was born to Svarocis. Svàrociùa who was also called Dyntimàn, became an emperor afterwards. (Màrkaõóeya Puràõa, 61).

#<SVâROCIúA># A Manu. See under Manvantara.

#<SVARæPA># An asura. This asura remains in the palace of Varuõa and serves him. (Sabhà Parva, Chapter 9, Verse 14).

#<øVâSâ># A daughter of Dakùaprajàpati. Dharmadeva married her. Amla, the Vasu, was born as their son. (M.B. âdi Parva, Chapter 66, Verse 17).

#<SVASTIKA I># A nàga (serpent) who lived in Girivraja. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 9, Verse 9, that this serpent lives in the palace of Varuõa.

#<SVASTIKA II># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 65).

#<SVASTIMATä># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 12).

#<SVASTIPURATäRTHA># An ancient holy place in Kurukùetra. Those who visit this holy place will obtain the fruits of giving thousand cows as alms. (M.B. Vana Parva, Chapter 83, Verse 174).

#<SVASTYâTREYA># An ancient hermit. Mention is made in Mahàbhàrata, øànti Parva, Chapter 208, Verse 28 that this hermit had lived in South India.

#<SVAøVA># A king praised in the ègveda. With a view to obtain a son, he worshipped the Sun and the Sun himself took birth as his son. The son grew up and became king. Once there arose a fight between this king and hermit Eta÷a, in which fight Indra saved the hermit. (ègveda, Maõóala 1, Anuvàka 11, Såkta 61).

#<SVâTI># A grandson of Càkùuùa Manu. Ten sons were born to Càkùuùa Manu, by his wife Naóvalà. Svàti was the son of his son æru by his wife âgneyã. øvàti had five brothers named Aïga, Sumanas, Kratu, Aïgiras and Gaya. (Agni Puràõa, Chapter 18).

#<SVAVATKA># (øVAPHALKA). Father of Akråra. (See under øvaphalka).

#<øVâVILLOMâPAHA># A holy place situated in Kurukùetra. (Mahàbhàrata, Vana Parva, Chapter 83, Verse 61).

#<SVAYAMBHæ># A teacher--priest. This teacher was the first one who had given precedence to the ceremonial rites of øràddha (offering to the manes). (M.B. Anu÷àsana Parva, Chapter 191).

#<SVâYAMBHUVA MANU># Son of Brahmà and the first of the Manus.
     1) %<Birth.>% Svàyambhuva Manu was born as the mental son, and øataråpà as the mental daughter, of Brahmà. Svàyambhuva did penance and acquired boons for ruling over the subjects. He married øataråpà herself. Brahmà appointed him as the first Manu to rule over the subjects. Two sons named Priyavrata and Uttànapàda and two daughters named Prasåti and âkåti, were born to Svàyambhuva by his wife øataråpà. Of the two daughters Prasåti was given to Prajàpati Dakùa and âkåti to Prajàpati Ruci as wives. A son named Yaj¤a and a daughter named Dakùiõà were born to Ruci by âkåti. The children were twins.
     It is believed that Svàyambhuva and øataråpà are the first human beings. A story as given below, occurs in Matsya Puràõa. Brahmà took birth as a man somewhere in Kà÷mãra. Brahmà who took birth as man, created øataråpà from his own body, without any decrease in its radiance. Svàyambhuva (Brahmà) appreciated the beauty of øataråpà. He grew amorous. But Brahmà was ashamed of his feeling, as øataråpà being half of his body, was his daughter. Being subjected to love and shame at the same time Svàyambhuva stood there, looking at øataråpà. To avoid the look of Brahmà, Sataråpà moved to one side. Brahmà had no courage to turn his face to that side. So another face sprang up on that side for him. øataråpà turned to four sides and Brahmà thus got four faces. His amour subsided. When the desire subsided, a man originated from Brahmà. That man is Svàyambhuva. (For further details see under Manvantara).

#<SVAYA¥JâTA># A son born to a man by his own wife. (M.B. âdi Parva, Chapter 119 Verse 33).

#<SVAYAMPRABHâ># A daughter of Maya, an asura. Two daughters named Svayamprabhà and Somaprabhà were born to Mayàsura. From birth Svayamprabhà became a celibate. Nalakåbara the son of Vai÷ravaõa married Somaprabhà.
     Svayamprabhà, the celibate, became the maid of Rambhà. (For the rest of the story, see under Ràma Para 25). (Kathàsaritsàgara, Madanama¤cukàlambaka, Taranga 3).

#<SVAYAýVARA I># A sub-section of âdi Parva in Mahàbhàrata. This sub-section comprises Chapters 183 to 191 of âdi Parva.

#<SVAYAýVARA II># A Kùatriya custom of princesses selecting their husbands themselves. There are three kinds of Svayaüvara. These three types are stipulated for Kings only. The first type is Icchàsvayamvara, the second one is Savyavasthàsvayaüvara and the third is øaurya÷ulkasvayaüvara. No condition is attached to Icchàsvayaüvara. Anybody may be chosen as husband according to the wish of the bride. Damayantã Svayaüvara is an example of this. In the second it will be stipulated that the bridegroom will have to possess certain qualifications. In Sãtà-Svayaüvara ørã Ràma drew the bow of Tryambaka, and married Sãtà. This is an example of the second type of Svayaüvara. The third type is meant for adventurous heroes. Arjuna's marrying Subhadrà is an example of the third type of Svayaüvara. (Devã Bhàgavata, Skandha 3).

#<SVEDAJA># An asura (demon). (See under Raktaja).

#<øVETA I># A King in ancient India. By his moral and spiritual power he was able to restore his dead son to life. He did not eat meat. Mahàbhàrata, Anu÷àsana Parva, Chapter 150 mentions that he was one of the few Kings who deserve to be remembered with reverence at dawn and dusk. (M.B. âdi Parva, Chapter 1, Verse 233; øànti Parva, Chapter 153, Verse 68; Anu÷àsana Parva, Chapter 115, Verse 66).

#<øVETA II># A King. Mahàbhàrata, Sabhà Parva, Dàkùiõàtya Pàñha, Chapter 14 mentions that he was one of the prominent Kings in India.

#<øVETA III># A son of the Viràña King. øveta was the son of King Viràña by his chief wife Surathà, who was a princess of Kosala. øveta had attended Yudhiùñhira's Ràjasåya. This distinguished warrior was killed by Bhãùma in Bhàrata Yuddha. (M.B. Dàkùiõàtya Pàñha, Viràña Parva, Chapter 16; Sabhà Parva, Chapter 44, Verse 20; Bhãùma Parva, Chapter 48).

#<øVETA IV># A warrior of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 45, Verse 64).

#<øVETA V># Son of the elder brother of King Sudeva. There is a story of how øveta, who was a sinner, attained mokùa (salvation) by a vision of sage Agastya. Towards the end of his life, øveta attained Mokùa by performing austere tapas. But since he failed to earn God's grace by giving food to the hungry, even in Heaven, he was tormented by hunger and thirst. His hunger was so severe that he began eating his own flesh. At last as suggested by Brahmà he was born again on earth and after a visit to Agastya re-entered Heaven.

#<øVETâ VI># A daughter of Dakùa. Ten daughters were born to Dakùa by his wife Krodhava÷à, including øvetà. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, 14th Sarga).

#<øVETA VII># A mountain in Uttarà Khaõóa. In Mahàbhàrata, Vana Parva, Chapter 139, Verse 1, we find that the Pàõóavas crossed the øveta mountain during their life in the forest.

#<øVETA VIII># A country situated on the northern side of the Nãla mountain. The region known as "Hiraõyakam" is situated to the north of this country. (M.B. Bhãùma Parva, Chapter 6, Verse 37).

#<øVETABHADRA># A Guhyaka (guardian of treasury). Mahàbhàrata, Sabhà Parva, Chapter 10, Verse 15 mentions that he serves Kubera in Kubera's assembly. He was the guardian of Kubera's treasury.

#<øVETADVäPA># An island. It was on this island that Mahàviùõu performed his austere tapas for obtaining "Brahma Vidyà". It is situated on the northern side of the ocean of milk. It is 32,000 miles above Meru mountain. The inhabitants of øvetadvãpa are without the sense organs. They do not take food They are rich in "J¤àna" (knowledge). Their bodies give out perpetual fragrance. These sinless people are of white complexion. Their bodies and bones are as hard as Vajràyudha. Their heads are as broad and flat as umbrellas and their voice as loud as thunder. Each of them has four arms and sixty teeth. All of them worship øiva. (M.B. øànti Parva, Dàkùiõàtya Pàñha, Chapter 335).

#<øVETAKETU># A Maharùi.
     1) %<Birth.>% øvetaketu was the son of the sage âruõi or Uddàlaka who was born in the Gautama clan. øvetaketu had a sister named Sujàtà. Aùñàvakra was her son by the sage, Kahoñaka. Thus øvetaketu was Aùñàvakra's uncle. øvetaketu and Aùñàvakra grew up together in Uddàlaka's à÷rama. (See under Aùñàvakra).
     2) %<Pride perishes.>% Under his father's training øvetaketu became a great scholar. With the increase in his scholarship, he became very proud. The father who understood this called him to his side and asked him:"By studying all about what you can see, hear and understand, have you learnt anything about what you cannot see, hear or understand?" øvetaketu admitted that he did not know. Then Uddàlaka explained to him the mystery of Paramàtmà (universal soul) which is without beginning or end. (Chàndogyopaniùad).
     3) %<øvetaketu in Pà¤càla.>% After completing his education under his father, øvetaketu went to Pà¤càla. There, in the royal assembly Jaivali, the Pravàhaõa King asked him the following questions:--"Where do people go from this world? How do they return? Where do Devayàna and Pitçyàna meet? From where do they diverge? Why is Pitçloka imperfect? What is the fifth yaj¤abali?"
     øvetaketu answered that he did not know because his father had not taught him these things. Then he went to his father âruõi and told him about his failure to answer these questions. The father admitted that he too did not know them and suggested that they should ask Pravàhaõa himself. Since øvetaketu refused to go with him to see the King, Uddàlaka himself went to Pràvahaõa. The King enlightened him on the above topics and sent him back. (Chàndogyopaniùad 1. 8).
     4) %<âcàrya of Yaj¤a Rules.>% In Kauùãtaki Bràhmaõa, øvetaketu is described as the âcàrya of the rules of Yaj¤a. He has laid down definite rules and procedures for priests officiating in Yaj¤as. Besides, he has suggested the different customs and practices to be observed by Brahmacàrins and tapasvins. In the treatises dealing with Dharma÷àstra before his time, food of sweet taste was denied to Brahmacàrins. But øvetaketu has pointed out that it was an entirely wrong doctrine. (Gopatha Bràhmaõa, 1. 33; Sàükhyàyana Bràhmaõa, 1. 33).
     Once an àcàrya named Jàtåkaçõya became the priest of the Kings of Kà÷ã, Kosala and Videha. øvetaketu who was angry at this complained bitterly about this to his father. Then Uddàlaka reminded his son that priests should yearn for wisdom instead of being attracted by worldly pleasures.
     5) %<Author of Kàma÷àstra.>% It is more or less clear that it was øvetaketu who abridged the original work on Kàma÷àstra by Nandi, into 500 chapters. This abridgement of øvetaketu was again abridged after some years by Bàbhravya. It was after abridging it again and adding Dattakàcàrya's "Vai÷ika" and Suvarõanàbha's "Sàmprayogika" etc., that Vàtsyàyana composed his famous treatise "Kàmasåtra". Really speaking, the basis of Vàtsyàyana's "Kàmasåtra" was the works of Bàbhravya and øvetaketu on Kàma÷àstra.
     It has been observed that the first person who raised his voice against the evils of drinking and adultery by the Bràhmaõa community was øvetaketu. There is a story in the Mahàbhàrata about the fact which prompted him to bring marriage within the framework of law. øvetaketu was Uddàlaka's son, born to his wife by one of his disciples. (M.B. øànti Parva, Chapter 35, Verse 22). Once his mother was abducted by a Bràhmaõa. This incident inspired him to make stringent laws insisting on monogamy for men and women.

#<øVETAKI># A King. He was mostly occupied in performing Yaj¤as. Mahàbhàrata gives the following details about this yaj¤a lover:
     (i) øvetaki performed numerous Yaj¤as. He was a King who was deeply absorbed in Yaj¤as. (M.B. âdi Parva, Chapter 222).
     (ii) Once the Yaj¤a he performed was so prolonged that the ètviks were utterly tired and left the Yaj¤a in the middle. After that the King had to bring in other ètviks to complete it. (M.B. âdi Parva, Chapter 225, Verse 21).
     (iii) He worshipped øiva and propitiated him to get a blessing to enable him to perform many Yaj¤as. øiva advised him that he should do "àhuti" (homa or sacrifice) in Agni continuously for twelve years. Accepting this advice, the king invited Durvàsas to make arrangements for the Yaj¤a. Appointing Durvàsas as ètvik, øvetaki continued the Yaj¤a for a hundred years. (For more information see under Khàõóavadàha).

#<øVETAPARöA># King of the city of Bhadràvatã, which was situated to the east of Hastinàpura. In Jaimini A÷vamedha Parva, Chapter 10, Verse 15, it is stated that Bhãma after a fight captured and took with him the beautiful horse of this King for the purpose of Yudhiùñhira's A÷vamedha Yaj¤a.

#<øVETARAøMI># An elephant. A Gandharva happened to be born as a white elephant in the Kaliïga country, as a result of a curse. øvetara÷mi is the name of that elephant. The King Ratnàdhipa mounted that elephant and did many exploits.
     King Ratnàdhipa was the ruler of the island Ratnakåña. He was a prominent Vaiùõava. He did tapas to Viùõu with the object of conquering the whole earth and to get all princesses as his wives. Mahàviùõu appeared before him and said:--"A Gandharva has been born in the land of Kaliïga by a curse as a white elephant. His name is øvetara÷mi. As directed by me, he will come to you. You may ride him and he will take you through the air across the sky. All the Kings against whom you fight, will be defeated and they will offer their daughters to you as tribute."
     Next day, the elephant øvetara÷mi descended before him through the air. As advised by Mahàviùõu Ratnàdhipa mounted the elephant and conquered the whole world and secured numerous princesses. One day as the King was riding the elephant and travelling through the air, an eagle came and pecked at the forehead of the elephant. Ratnàdhipa drove it away by a thrust with his spear. But the elephant fell down unconscious. Even after five days he did not rise. The King offered prayers to the "Lokapàlakas". He was about to cut off his own head and offer it as sacrifice to them. Just then he heard a mysterious voice saying:--"Do not be rash; øvetara÷mi will rise at the touch of a chaste woman."
     The King at once went to the palace and brought his chief queen who was kept closely guarded and asked her to touch the elephant. But he did not rise. Then he ordered all the rest of his wives in turn to touch the elephant. Still the elephant did not rise. When he found that none of his 80,000 wives was a "chaste woman", the King was ashamed of himself. Then he brought every one of the women in his kingdom and made them touch the animal one by one. But it was all in vain. At this stage, when Ratnàdhipa was very much depressed, a merchant named Harùagupta from Tàmralipti happened to come there. He was accompanied by his wife øãlavatã. She touched the elephant and immediately it stood up. Ratnàdhipa was very much pleased and married øãlavati's sister Ràjadattà. After offering many rich presents to øãlavatã and Harùagupta Ratnàdhipa took Ràjadattà on the back of øvetara÷mi to a deserted island Catu÷÷àladvãpa and left her there under the protection of several women attendants. The King spent his nights at Catu÷÷àladvãpa and days in his own palace.
     One day Ràjadattà was remaining alone in her residence. The attendants had gone out to attend to various duties. At this time a man happened to arrive there from somewhere. He was Bhavanasena, the son of a Vai÷ya. He reached the island with the help of a piece of wood which was floating in the sea after a shipwreck. Ràjadattà who heard his story, was irresistibly attracted by him and she embraced him. Just then the King arrived on the scene. Consoling himself by thinking that this was also the will of Fate, he let off the Vai÷ya youth.
     The King returned to his palace and decided to spend the rest of his life by doing tapas in the forest, after giving away all his wealth and property to the poor. When he was about to mount øvetara÷mi, the animal suddenly transformed itself into a man of divine glory, dressed in gorgeous clothes and jewels. He spoke to the King as follows:--"I am a Gandharva. My name is Somaprabha. There is my elder brother Devaprabha who lives on the Malaya mountain. My brother had a wife named Ràjavatã. Once all the three of us went to worship in a Viùõu temple at a place called Siddhàvàsa. At that time my sister-in-law sang a devotional song. A Siddha who was enchanted by her song was looking fixedly at her. Enraged at it, my brother asked the Siddha why he was staring at his wife with lustful eyes. The innocent Siddha was naturally provoked by the question and pronounced a curse that my brother and his wife would be born in human wombs and in that birth, he would see his wife having sexual union with a stranger. When I heard my brother being cursed I became very angry. I hurled a toy elephant which was in my hand at the time, at the Siddha. He then cursed me also to become a white elephant just like the toy with which I hit him. I am that younger brother and you are my elder brother. This Ràjadattà, your queen was my sister-in-law Ràjavatã. Our curse is now over." As soon as he concluded, all the three of them renounced their earthly bodies and were restored to their original forms. (Kathàsaritsàgara, Ratnaprabhàlambaka, Taraïga 2).

#<øVETASIDDHA A># warrior of Subrahmaõya. (øalya Parva, Chapter 45, Verse 68).

#<øVETâøVATARA># He was the author of the famous Upaniùad known as "øvetà÷vatara. Many spiritual and philosophical topics are discussed in this work divided into six chapters.

#<øVETAVâHA># Another name for Arjuna. (See under Arjuna).

#<øVETAVAKTRA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Verse 73).

#<SVIúòAKèT I># Another name of Agni (Fire). It is mentioned in Mahàbhàrata, Vana Parva, Chapter 219 Verse 22, that this Agni was the sixth son of Brhaspati.

#<SVIúòAKèT II># The Agni (fire) called Visvapati, who was the second son of Manu. Rohiõã the second daughter of Manu also is known by the name Sviùñakçt. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 221, that the offering in fire, of the fat portions of the sacrificial animals, is carried out properly by the help of this fire.

#<øVITRâPUTRA># See under øvaitreya.

#<SVOTTHA># A King. (See under øaralomà).

#<øYâMâ># One of the nine daughters of Meru, including øyàmà. They are called Navakanyàs. They were married by the sons of Agnãdhra. (Bhàgavata, 5th Skandha).

#<øYâMA># A mountain in øàkadvãpa. It is as dark as clouds and very tall. (M.B. Bhãùma Parva, Chapter 11, Verse 19).

#<øYâMABâLâ># A heroine of great prosperity. (See under Bhadra÷ravà).

#<øYâMAKA># A son of øåra by Màriùà. (Bhàgavata, 9th Skandha).

#<SYAMANTAKA># A divine jewel. (For further details see under Prasena).

#<øYâMâøRAMA># An ancient holy place. By bathing and living here for a fortnight one would obtain the power of "Antardhàna" according to Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Verse 30.

#<øYâMâYANA># One of the sons of Vi÷vàmitra. (M.B. Anu÷àsana Parva, Chapter 4, Verse 55).

#<SYANDIKâ># A river in Kosala. This is very famous in the Puràõas. It is mentioned in Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Sarga 49, Verse 12, that ørã Ràma, who had started for forest-life, crossed the river "Syandikà where peacocks and swans called."

#<øYâPARöA(S)># A priestly community. They were the priests of King Vi÷vantara. Once Vi÷vantara decided to perform a Somayàga. Without allowing øyàparõas to take part in that yàga, the King invited other priests for the purpose. At that time, Ràmabhàrgaveya, one of the øyàparõas devised a new method concerning Somayàga and established his claim to priesthood. (Aitareya Bràhmana, 7, 27).

#<øYâVâøVA># Son of the sage Arcanànas. (See under Arcanànas).

#<øYENA I># A class of birds. A daughter named "øyenã" was born to Ka÷yapa Prajàpati by his wife Tàmrà. øyenas were the sons of øyenã. (M.B. âdi Parva, Chapter 66, Verse 56).

#<øYENA II># An ancient sage. Mahàbhàrata, Sabhà Parva Chapter 7, Verse 11, describes him as shining in Indra's assembly.

#<øYENACITRA># A King in ancient India. This King had never eaten meat. (M.B. Anu÷àsana Parva, Chapter 115, Verse 63).

#<øYENAGâMä># A military commander of Khara the Ràkùasa. In his battle with ørã Ràma, Khara had twelve military commanders including Syenagàmã. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 26).

#<øYENAJIT I># Son of Dala, a King of the Ikùvàku dynasty. Mahàbhàrata, Vana Parva, Chapter 192, Verse 63 mentions that he was the most beloved son of his father.

#<øYENAJIT II># Uncle of Bhãmasena. (M.B. Udyoga Parva, Chapter 141, Verse 27).

#<øYENä># See under øyena.

#<SYæMARAøMI># An ancient hermit. It is stated in Mahàbhàrata, øànti Parva, Chapter 238, that this hermit got into the stomach of a cow and sitting there, talked with the hermit Kapila about the ways of Karma and renunciation This hermit Syåmara÷mi is as ancient as the ègveda. A statement as follows, occurs in ègveda, Maõóala 1, Anuvàka 16, Såkta 112. "Ye A÷vins who are the Leaders. Come here also with those protective weapons by which you gave protection to Atri, øaüyu and Manu, and the arrows by shooting which you saved Syåmara÷mi."

#<TA># This letter means a thief or the inner down of a bird. (Agni Puràõa, Chapter 348).

#<òA># This letter means the act of singing. (Agni Puràõa, Chapter 348).

#<TAôITPRABHâ># A female follower of Subrahmaõya. (Verse 17, Chapter 46, øalya Parva).

#<TAIJASA># A holy place. This is situated in Kurukùetra. The importance of this place lies in the fact that it was at this place that all devas together crowned Subrahmaõya as their Commander-in-chief. (øloka 16, Chapter 83, Vana Parva).

#<TAITTIRI># A celebrated sage of the Taittirãya branch of sages. He attended the Yàga conducted by Uparicaravasu. (øànti Parva).

#<TAKúA># A son born to Bharata of his wife Màõóavã. This prince along with his brother Puùkara conquered Gàndhàrade÷a and created Takùa÷ilànagarã there. (Uttarakàõóa, Vàlmãki Ràmàyaõa, and Vàyu Puràõa).

#<TAKúAKA I># A fierce serpent.
     1) %<Genealogy and birth.>% Descending in order from Viùõu--Brahmà--Marãci--Ka÷yapa--Takùaka.
     Ka÷yapamuni got of his wife Kadrå serpents and Takùaka was one of the serpent chiefs. (øloka 5, Chapter 35, âdi Parva). See also under Kadrå).
     2) %<Takùaka and Parãkùit.>% In his boyhood Takùaka went out from the family. The reason was a curse by his mother. Once Kadrå and Vinatà, another wife of Ka÷yapa, entered into a controversy regarding the colour of the hair of the tail of the horse Uccai÷÷ravas. Kadrå said, it was black and Vinatà said it was white. It was decided that she who lost the wager should become the servant of the other. That night Kadrå called her children and asked them to go and hang on the tail of the horse so that it should appear black. Some of the righteous children opposed this deceitful attempt of their mother and refused to go. Kadrå cursed them saying that they would be burnt to death at the Sarpasatra of Janamejaya. Kadrå sent those children out from home and Takùaka became their leader.
     At that time Parãkùit (King of Bhàrata) became the victim of a curse that he would die by the bite of Takùaka within seven days. (To know more details regarding this curse of the sage see under âstãka). The worried King in consultation with his ministers decided to take protective measures. At first he moved to a seven-storeyed palace and stayed on the seventh storey. Physicians of fame and those well-versed in mantras were posted at the palace. Brahmins were put on duty for prayers. The entire palace and precincts were guarded by huge elephants. Security arrangements were such that even wind found it impossible to enter the palace without permission. The King did all his daily routine activities in the palace itself. At that time Ka÷yapa [There is a version that it was Dhanvantari who was thus sent back by Takùaka. 9th Skandha, Devã Bhàgavata] was the greatest of all physicians and màntrikas and, greedy that he was, he started to the palace of Parãkùit thinking that it would be the best opportunity to obtain some money from the King. Takùaka also was going to the palace in the guise of a brahmin. On the way Takùaka met Ka÷yapa and knowing well that the presence of the celebrated Ka÷yapa at the palace would be an obstacle to the achievement of his mission, he approached Ka÷yapa. They talked on the way and Ka÷yapa said he was going to the palace to save the King from the bite of Takùaka. Then Takùaka, revealing his identity, said that it was impossible to save anybody from the result of his bite. Both then decided to test their skill then and there. A huge banyan tree with many branches spreading wide was standing nearby and Takùaka gave it a bite. Within seconds the huge tree was charred to destruction; Ka÷yapa then took some water and reciting a mantra poured the water over the ashes of the tree and then to the surprise of Takùaka, the tree rose up and stood in its original form. On seeing that Takùaka confessed that Ka÷yapa was superior to him. Takùaka then coaxed him to his side and giving him a huge amount as bribe bade him return home.
     Six days went by and on the seventh day Takùaka reached the palace of Parãkùit. He found the palace well-guarded and watched. There was no way to go in. Takùaka then called all his relatives and had them disguised as brahmins. He sent them in with fruits and roots, like people who had come to pay homage to the King. Takùaka crept into one of the most attractive of the fruits as a tiny worm. The guards at the gate stopped them. The fake brahmins then said that they had come a long way from a far off tapovana and should be allowed to see the King. The information was carried to the King. The King said he would see the brahmins the next day but ordered their gifts to be brought to him. When the fruits and roots were brought to him, he gave a fruit each to the ministers, himself taking the most beautiful fruit of the lot. When he cut the fruit open he saw a worm with two black eyes and a red body sitting inside it and was a bit surprised. Then he addressed his ministers thus: "Oh, best of ministers, by your earnest and sincere endeavour nothing has happened to me till now. The Sun is going to set and the term of the curse is going to end. There is no need to be afraid of any poison now. But let not a curse of a sage go futile. Let this worm bite me and fulfill the curse." So saying the King took the worm and placed it on his neck. The worm changed itself into the fierce Takùaka and bit the King and the King fell down dead. (12th Skandha, Devã Bhàgavata).
     3) %<How Takùaka became Indra's friend.>% Once the son of a sage of great divine splendour named Uttaïka was studying under a Guru named Veda. When his education was complete, the Guru asked him to bring as dakùiõà (fees) the ear-rings worn by the Kùatriya wife of King Pauùya. Indra made Takùaka steal the ornament and created many obstacles on the way. (For details see under Uttaïka). That incident made them mutual friends and gradually Takùaka became an intimate friend of Indra. From that day onwards Uttaïka waited for an opportunity to take vengeance on Takùaka. It was at that time that Janamejaya, son of Parãkùit, became the king. Janamejaya was only eleven years old when he became king and he was not then aware of the details of the death of his father. Uttaïka went to him and told him how Takùaka killed his father. Janamejaya became furious and asked him how to wreak vengeance on him. Uttaïka suggested the performance of a Sarpasatra to which all the serpents should be attracted by mantras and burnt to death there. The young king agreed and Uttaïka with other çùis commenced the Sarpasatra.
     One by one all the serpents came and fell into the sacrificial fire but Takùaka was not to be found. Where is Takùaka? This question was heard from many lips. Takùaka was specially invoked by Uttaïka. Takùaka could not bear the power of Uttaïka and he ran and prostrated before Indra. Indra not only did give refuge but gave him half of his seat in the throne and Takùaka sat on it fully confident of security. Uttaïka was enraged, when after repeated calls by mantra, Takùaka did not appear and so he sat in meditation for some time to know the cause. He then saw Takùaka sitting on the throne of Indra and the sight threw him into fury and he invoked Takùaka, Indra and the throne and all. Lo! in an instant Indra, Takùaka, the throne and all started moving towards the sacrificial fire! Within seconds all would have been burnt to death but for the timely intervention of a brahmin boy named âstãka, son of the sage Jaratkàru. (See under âstãka, Takùaka escaped death that time).
     Takùaka by instructions from Indra was living in the forest of Khàõóava and when that was burnt by Agni, it was Indra who saved Takùaka from the fire. (See under Khàõóavadàha).
     4) %<Other details.>%
     (i) A king called Candràïgada lived in the house of Takùaka for some time. (See under Candràïgada).
     (ii) Takùaka in the guise of a brahmin named Kùapaõaka went to the sage Uttaïka and stole the ornaments from him. (See under Uttaïka).
     (iii) Once the Earth was made into a cow and everybody milked from her what each wanted. The serpents milked poison from her and they then used Takùaka as the calf. (See under Pçthu).
     (iv) During the burning of the forest of Khàõóava, Arjuna slew the wife of Takùaka. (See under Khàõóavadàha).
     (v) When the soul of Balabhadraràma, after his death, reached Pàtàla, Takùaka received it with respect. (øloka 15, Chapter 4, Mausala Parva).
     (vi) Takùaka lives in the court of Varuõa worshipping him. (øloka 8, Chapter 9, Sabhà Parva).

#<TAKúAKA II># The elder of the two sons of Lakùmaõa of his wife ærmilà. The other was Chatraketu. Following the instructions of ørã Ràma, Lakùmaõa went to the east sea coast, defeated the forest tribe there. He then constructed a city there named Agati and made Takùaka the king there. He then went to the west sea-coast and destroying the barbarous tribe there constructed a city there called Candramatã and made Chatraketu (? candraketu) the king. (Uttara Ràmàyaõa).

#<TAKúAøILâ># A place of Puràõic celebrity situated in the north-west of Bhàrata. Even from ancient times this was an educational and cultural centre. From the descriptions of the Chinese traveller Huen Tsang it is found that Nalandà and Takùa÷ilà were two great universities before Christ. The famous Sarpasatra of Janamejaya was conducted at this place situated on the banks of the river Vitastà. The story of Mahàbhàrata was first told at this place and at the end of the narration Brahmins were given gifts. (Chapters 3 and 5, âdi Parva).

#<TâLA># A hell. There are many hells under water including Tàla. (Chapter 6, Aü÷a 2, Viùõu Puràõa).

#<TâLACARA># A place of human habitation in ancient Bhàrata. (øloka 26, Chapter 140, Udyoga Parva).

#<TâLADHVAJA># The phantom husband of Nàrada. Once Nàrada became a woman and a king called Tàladhvaja married her (Devã Puràõa). It was to show how the mind is covered with illusion that Mahàviùõu made Nàrada into a woman.
     Once Nàrada went to Mahàviùõu and asked him about the secret of life. Mahàviùõu said that there was nothing called life and life exists because of Màyà the illusion of the mind. Nàrada insisted that he should see 'Màyà' (illusion) and so Viùõu started from Vaikuõñha with Nàrada on the back of Garuóa.
     Crossing forests, rivers, cities, lakes, villages and mountains they reached Kanyàkubja. There they saw a beautiful lake. Garuóa landed and Viùõu and Nàrada got down. They walked along the shore of the lake for some time and then they sat beneath a tree for some time. After some time Mahàviùõu asked Nàrada to take a bath in the lake. Pleased at this command Nàrada placed his violin and deer-hide on the shore and after first washing his face and feet and doing 'àcamana' with Ku÷a grass in his hand stepped into the water for his bath. Mahàviùõu stood near the violin and deer-hide of Nàrada and Nàrada dipped himself in the water. What a surprise! Nàrada was changed into a woman of great beauty. She had no memory of her previous birth and getting herself on to the shore she stood there watching the surroundings there. Then a king called Tàladhvaja came on horse-back that way. He addressed the beautiful woman as Saubhàgyasundarã and started talking with her. Within hours they got married and Tàladhvaja took her to his palace and spent the honey-moon there happily. Twelve years went by and Saubhàgyasundarã became pregnant. In due course she got a son named Vãravarmà. After another two years she got another son named Sudharmà. Thus she delivered a son every two years for twentyfour years becoming the mother of twelve sons. After some time she bore eight more sons also. When all the twenty sons came of age they were married according to the custom and in due course those sons also got sons. Thus Tàladhvaja and Saubhàgyasundarã became the heads of a large family of children and grand-children and lived happily. One day a king from a far-off place with a great army suddenly came and surrounded Kanyàkubja. In the fight that ensued most of the sons and grand-sons of Saubhàgyasundarã were killed. The king fled from the battlefield and came to the palace. Saubhàgyasundarã was in great distress and when the enemies left the battlefield she secretly went there to have a last look at her sons and grandsons lying dead. The sight terrified her. They lay there without heads, hands or legs, eyes protruded, stomach cut open, intestines lying out and blood oozing out from everywhere. She fell to the ground and wept bitterly. Then Mahàviùõu came there disguised as an old brahmin and talked to her. He gave her instructions on some truths about life. Saubhàgyasundarã then called Tàladhvaja and they both went to the old lake and as instructed by the old brahmin Saubhàgyasundarã took a dip in the water. Lo! she became the old Nàrada.
     When Nàrada got up from the lake Mahàviùõu was still standing near his violin and deer-skin smiling at him. The sight of Viùõu gave him knowledge of all that had happened. He stood there recounting in his memory how he had requested Viùõu to show him Màyà and how he had taken a bath in that lake and how he had spent a long period of married life ending in misery and how Viùõu had come to her in the form of an old brahmin when she had cried to him in agony and how the old brahmin had taken her and Tàladhvaja to the lake again and how he had become his old self again. He stood there still pondering over these when Viùõu called him and said "Come on Nàrada, how slow you are. Finish your bath and come soon. What are you thinking about?" Tàladhvaja, however, was unmoved by any of these. He was puzzled to find a bearded Sannyàsã rising up from the place where his beautiful wife had dipped herself for a bath. He went to Nàrada and asked "Oh best of sages, where is my wife who has just dipped herself in this same place? From where do you come?" Even before waiting to hear a reply from him the King began to make a hue and cry about the loss of his wife. Then Mahàviùõu went to him and consoled him by saying with illustrations that 'human ties are only ephemeral' and asked him to take a bath in the lake. Tàladhvaja after his bath became disgusted with life and after doing penance in the forests attained mokùa. (8th Skandha, Devã Bhàgavata).

#<TâLADHVAJA II># See under Siühadhvaja.

#<TâLAJAðGHA># Jayadhvaja, fifth son of Kàrttavãrya, got a son named Tàlajaïgha. The sons of this valiant man are called Tàlajaïghas. There was once a great fight between Vãtihotra, the eldest of these sons, and Para÷uràma. (Chapter 88, Brahmàõóa Puràõa).

#<TâLâKAòA># An ancient place of habitation of Dakùiõa Bhàrata. (øloka 60, Chapter 31, Sabhà Parva).

#<TâLAKETU># A demon. ørã Kçùõa captured this demon from the Mahendra mountain in the Iràvatã river and killed him at Haüsanemipatha. (øloka 34, Chapter 12, Vana Parva).

#<TALAKKULATTU BHAòòATIRI># He was a great writer and celebrated astrologer of Kerala. He was born in A.D. 1537 in a village called âlattår in a place called Talakkulam, two miles to the south of Tirur in South Malabar. He lived upto A.D. 1595. His great work is 'Da÷àdhyàyã' a book on astrology.

#<TâLAVANA I># An ancient place of Dakùiõa Bhàrata. This place was conquered by Sahadeva. (øloka 61, Chapter 31, Sabhà Parva).

#<TâLAVANA II># A garden on the side of the mountain of Latàveùña near Dvàraka. (Chapter 38, Sabhà Parva).

#<TAMA># A King who was the son of øravà of the race of King Gçtsamada. (øloka 63, Chapter 30, Anu÷àsana Parva).

#<TAMAS I># A hell.

#<TAMAS II># One of the three qualities of the soul. Sattva, Rajas and Tamas are the three qualities. It is through the union of these three qualities that the inner soul enters the life of all animate and inanimate objects. The attributes of Tamas are greed, sleep, bravery, cruelty disbelief in god, bad habits, begging and indifference. It is because of the action of tamoguõa that one becomes a prey to lust. It is the worst result of tàmasic activities that people are born as inanimate objects, worms, insects, fishes, serpents, tortoises, cows and deer. As a better result of Tàmasic activities people are born as elephants, horses, øådras, barbarous people, lions, tigers and hogs. It is the good result of tàmasic deeds that produce pilgrims, good castes, egoistic people, demons and devils. (Chapter 2, Manusmçti).

#<TAMASâ># A sacred river. People of Bhàrata were using the water of this river for drinking. (øloka 3, Chapter 9, Bhãùma Parva). The famous à÷rama of Vàlmãki was on the banks of this river. This place was the scene of the well-known episode of the Krau¤ca birds and the famous curse of Vàlmãki beginning with 'Mà niùàda'. (Bàla Kàõóa, Sarga 2, Vàlmãki Ràmàyaõa).

#<TâMASA># The fourth Manu. (See under Manvantara). Svàyambhuva Manu, son of Brahmà, was the first Manu. He had two sons of Puràõic fame named Priyavrata and Uttànapàda. Of these Priyavrata married the beautiful and virtuous daughters of Vi÷vakarmà the Prajàpati. They were Suråpà and Barhiùmatã. Of his first wife Suråpà, he got ten sons Agnãdhra and others. The youngest child was a daughter named ærjjasvatã. Of the sons, Kavi, Savana and Mahàvãra became detached from worldly life and became learned in spiritual knowledge. Priyavrata got of his second wife Barhiùmatã three sons named Uttama, Tàmasa and Raivata. They were very valiant and they gradually became chiefs of Manvantaras. (8th Skandha, Devã Bhàgavata).

#<TâMISRA># A hell. (See under Kàla).

#<TAMONTAKèT># A soldier of Subrahmaõya. (øloka 58, Chapter 45, øalya Parva).

#<TâMRA># A demon, son of Muràsura. The demon Mura had seven children named Tàmra, Antarãkùa, øravaõa, Vasu, Vibhàvasu, Nabhasvàn and Aruõa. Of these Tàmra was Mahiùàsura's minister for a long time. The Chief Minister of Mahiùàsura was Asilomà; Defence Minister, Cikùura; Foreign minister, Vióàla and Finance minister, Tàmra. Udarka was the Commander-in-chief and Bàùkala, Trinetra and Kàlabandhaka were Cabinet Ministers. He was killed along with his father Mura, by ørã Kçùõa. (10th Skandha Bhàgavata and 5th Skandha, Devã Bhàgavata).

#<TâMRâ># Daughter of Dakùa. Tamrà was married to Ka÷yapa and he begot of her five daughters named Krau¤cã, Bhàsã, øyenã, Dhçtaràùñrã and øukã. Of these Krau¤cã delivered owls, Bhàsã delivered Bhàsas, øyenã, Kites and Vultures, Dhrtaràùñrã, swans, geese and cuckoos, and øukã delivered Natà and Natà in turn Vinatà. (Sarga 14, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<TâMRACæôâ># A female follower of Subrahmaõya. (øloka 18, Chapter 46, Anu÷àsana Parva).

#<TâMRADVäPA># An ancient place of habitation of Dakùiõa Bhàrata. This place was conquered by Sahadeva in his victory march. (øloka 68, Chapter 31, Sabhà Parva).

#<TâMRALIPTA># A King in ancient Bhàrata. Sahadeva during his victory march conquered this King. (øloka 24, Chapter 30, Sabhà Parva).

@<[Page 785b]>@

#<TâMRALIPTAKA># An ancient place of habitation on the north-east side of Bhàrata. (øloka 57, Chapter 9, Bhãùma Parva).

#<TâMRAPARöä># A holy river of Dakùiõa Kerala. Once the Devas did penance on the banks of this river to obtain salvation. (øloka 14, Chapter 88, Vana Parva).

#<TâMRâRUöATäRTHA># A sacred place. He who visits this place would get the benefit of doing an a÷vamedhayaj¤a and he would go to Brahmaloka. (øloka 154, Chapter 84, Vana Parva).

#<TâMRAVATä># An ancient river. It is believed that fire is generated from this river. (øloka 23, Chapter 222, Vana Parva).

#<TâMROúòHA># A Yakùa who sits in the court of Kubera. (øloka 16, Chapter 10, Sabhà Parva).

#<TAýSU># A King of Påruvaü÷a. He was the son of Matinàra and father of älina a King. (Chapter 94, âdi Parva).

#<TANAYA># A place of habitation of ancient Bhàrata. øloka 64, Chapter 9, Bhãùma Parva).

#<TAöôä># A celebrated sage. It was the sage who repeated to Brahmà the thousand names of øiva. (Chapter 14, Anu÷àsana Parva).

#<TANDULIKâøRAMA># A sacred place of ancient Bhàrata. He who visits this place would enter Brahmaloka. (øloka 43, Chapter 82, Vana Parva).

#<TâöôYA># A sage. He was a friend of Indra. He once took part in the Yaj¤a of Uparicaravasu. He observed correctly the duties of Vànaprastha and attained svarga. (øloka 17, Chapter 244, øànti Parva).

#<TAðGAöA># An ancient place of habitation of Bhàrata. (øloka 64, Chapter 9, Bhãùma Parva).

#<TANTRIPâLA># The false name adopted by Sahadeva when he lived incognito in the city of Viràña. (øloka 9, Chapter 3, Viràña Parva).

#<TANTU># A Brahmavàdã son of Vi÷vàmitra. (Chapter 4, Anu÷àsana Parva).

#<TANU># An ancient sage. This sage lived in the palace of King Vãradyumna for a long time. (Chapters 127 and 128, øànti Parva).

#<TAPA># A Deva of fire-like splendour. Born of the power of penance of five sages named Ka÷yapa, Vasiùñha, Pràõaka, Cyavana and Trivarcas, this Deva has got a name Pà¤cajanya (born of five) also. He did severe penance (tapas) and got the name Tapa. His head is like fire, his hands like Sun, his skin and eyes are of golden hue and his waist, blue. (øloka 4, Chapter 220, Vana Parva).

#<TAPANA># A soldier of the country of Pà¤càla. He was killed by Karõa in the Mahàbhàrata battle. (øloka 15, Chapter 48, Karõa Parva).

#<TâPASâRAöYA># A Sacred place crowded with sages. (øloka 20, Chapter 87, Vana Parva).

#<TAPASVä># A son born to Càkùuùa Manu of Naóvalà. (Chapter 13, Aü÷a 1, Viùõu Puràõa).

#<TAPATä># A daughter of Sårya.
     1) %<Genealogy.>% Descending in order from Viùõu are Brahmà--Marãci--Ka÷yapa--Sårya--Tapatã.
     2) %<Birth.>% Sårya married Saüj¤à daughter of Vi÷vakarmà. He begot of Saüj¤à two children named Kàlindã and Yama. At that time Sårya (Sun) was not of the form as seen now. Saüj¤à, unable to bear the splendour of Sårya who was of the shape of an egg entrusted her maid Chàyà with the work of serving her husband and left for a temple in the guise of a mare to do penance. Chàyà disguised as Saüj¤à served Sårya for a very long period. Sårya begot of her two children, øanai÷cara and Tapatã. Besides these, Sårya had another daughter named Sàvitrã also. (Chapter 47, Bhaviùya Puràõa).
     3) %<Marriage.>% There was a mighty king in the Lunar race called èkùa in the beginning of Kçtayuga. He had a son named Saüvaraõa. He was made king of his country by his father even while he was a boy. He was a pious and righteous man. Vasiùñha was his Guru and he taught Saüvaraõa the Vedas along with the Aïgas.
     Once Saüvaraõa entrusting the administration of the state to Vasiùñha went to do penance in the forests. On his way he followed a deer for a long distance on horseback and reached a deep forest named Vaibhràja alone. There he saw a lotus pond full of blossomed lotuses and Kalhàra flowers. Celestial maidens were playing there without interruption. Among them he saw a very beautiful maiden. She was Tapatã daughter of Sårya. Even at first sight they became lovers. The king looking at her lost his balance and fell from the horse. At once great and charming Gandharvas approached the king and sprinkling water on his face brought him back from swoon. Tapatã was also upset and the other nymphs took her to her father's house and consoled her.
     Saüvaraõa returned on horse-back to his residence the city of Pratiùñhà. But the king neither slept nor ate any food. The sage Vasiùñha knew that all the ailments of the king were due to his love for Tapatã, daughter of Sårya. So he flew up by his yogic powers and met Sårya sitting in his chariot in all splendour. The sage described to Sårya the love affair between Saüvaraõa and Tapatã and pleaded on behalf of the king for giving Tapatã to Saüvaraõa. Sårya was pleased to hear that and sent Tapatã along with Vasiùñha to Saüvaraõa. Before long the marriage of Tapatã with Saüvaraõa was celebrated solemnly at Pratiùñhànagara. The celebrated emperor Kuru was the son born to Tapatã of Saüvaraõa. (Chapter 21, Vàyu Puràõa).
     4). %<How she got that name.>% Because she was the daughter of Sårya who makes the sky hot (tapa) by his brilliance, she was called Tapatã. (øloka 6, Chapter 171, âdi Parva).
     5). %<Tapatã becomes river Narmadà.>% øårya, father of Tapatã, blessed her and said she would thereafter flow west from the Vindhya as a river named Narmadà. The present holy river Narmadà is but Tapatãdevã transformed. (Chapter 47, Bhaviùya Puràõa).

#<TâPATYA># Kuru was the son born to king Saüvaraõa of his wife Tapatã. All the descendants of Kuru were known as Kauravas and because they were of the generation of Tapatã, they were known as Tàpatyas also. The young Gandharva, Citraratha, who fought against Arjuna on the banks of the river, Gaïgà addressed Arjuna as Tàpatya. (øloka 79, Chapter 169, âdi Parva).

#<TAPOLOKA># The place of abode of Vairàjas who could not be burnt by fire. This is above Dhruvapada by eleven crores of yojanas. (Chapter 7, Aü÷a 2, Viùõu Puràna).

@<[Page 786b]>@

#<TAPTAKUMBHA># A hell. There are twentyeight hells according to Viùõu Puràõa including Taptakumbha.

#<TAPTAMæRTI># A hell. (See the section Naraka under Kàla).

#<TâRA># A monkey who was a devotee of ørã Ràma. This big monkey was the son of Bçhaspati. Bçhaspati made this monkey greater in size and intellect than all other monkeys. This Tàra was the minister of Bàli. (øloka 10, Sarga 17, Bàla Kàõóa, Vàlmãki Ràmàyaõa and Uttara Ràmàyaõa). In the Ràma-Ràvaõa battle this monkey fought against the demon Nikharvaña. (øloka 9, Chapter 285, Vana Parva).

#<TâRâ I># Wife of Bàli, best of Vànaras (monkeys). There are two stories different from each other regarding the birth of Tàrà. One version is that Tàrà was born during the churning of the Milk-Ocean. Airàvata, Uccai÷÷ravas, Kalpavçkùa, Cintàmaõi, Kaustubha, Candra, Apsarases, Mahàlakùmã Tàrà and Rumà rose from the sea of Milk. (Yuddha Kàõóa, Kamba Ràmàyaõa). The second version is that Tàrà was the daughter of Suùeõa. Bàli at the time of his death is said to have spoken thus of his wife Tàrà "Tàrà, daughter of Suùeõa, is well learned and is capable of assessing a situation and suggesting the correct thing to be done at that time. If she says a thing is good, it is never otherwise." (Chapter 22, Kiùkindhà Kàõóa, Vàlmãki Ràmàyaõa). From this it can be understood that Tàrà was the daughter of Suùeõa and we get an idea of the character of Tàrà also from this. (See under Bàli).

#<TâRâ II># Wife of Bçhaspati. She was extremely beautiful. Once she fell in love with Candra (Moon) and leaving her husband started living with him. Candra was the disciple of Bçhaspati. The devas were angry when they found the wife of their preceptor staying with a disciple of his. Bçhaspati sent word to her to return home but she did not heed. At last the Devas decided to fight against Candra. Then they came to a compromise and Tàrà was sent back to Bçhaspati. In due course Tàrà delivered a son. He was Budha, father of Puråravas. There arose then a dispute between Candra and Bçhaspati regarding the fatherhood of the child. Then the Devas called Tàrà and asked her to name the child's father. Tàrà said that the child was of Candra and so Budha was looked after at the house of Candra. (9th Skandha, Bhàgavata).

#<TâRâDATTâ># Wife of Kaliïgadatta, King of Takùa÷ilà situated on the shores of the river Vitastà. Once a celestial maiden named Surabhidattà came to be born as the daughter of Tàràdattà due to a curse of Indra. She was then called Kaliïgasenà. (See under Dharmadatta).

#<TâRAKA># (TâRAKâSURA) I. An asura chief (demon). This demon even while he was very young did penance to propitiate øiva and got a boon to the effect that none other than a son born to øiva should be able to kill him. He became arrogant with the power of this boon and soon became a terror to the world. Then to kill Tàrakàsura Subrahmaõya was born as the son of øiva. In the great battle between the devas and the asuras Tàraka was killed by Subrahmaõya.
     Tàrakàsura was the father of Tàràkùa, Kamalàkùa and Vidyunmàlika. (See under Subrahmaõya). (øloka 5, Chapter 33, Karõa Parva).

@<[Page 787a]>@

#<TâRAKA II># øiva Puràõa mentions about a Tàraka, son of the minister of Bhadrasena, a King of Kashmir. This Tàraka was the rebirth of a he-fowl. Bhadrasena had a son named Sudharmà. He was the rebirth of a monkey. There is a story regarding how this fowl and the monkey came to be born in Kashmir as above.
     Once in the village of Nanda there was a prostitute named Mahànandà. Though she was a great devotee of øiva she was living the life of a prostitute for her livelihood. She was having a monkey and a he-fowl as pets. She would adorn the necks of her pets with the rudràkùa necklace (rosary) made of berry beads favourite of øiva and when she sang songs in praise of øiva those pets danced to the tune.
     One day a Vai÷ya came there. He had a diamond øiva liïga with him. Mahànandà felt a great fancy for that and so promised the Vai÷ya that if he gave her the diamond liïga she would remain a faithful wife to him for three days. The Vai÷ya agreed and the diamond liïga was kept in a very secure place That night when both the Vai÷ya and Mahànandà were sleeping tired after a hectic amorous sport, the house got fire and the diamond was burst into pieces. The Vai÷ya greatly griefstricken by the loss of the diamond, jumped into the fire and committed suicide. Mahànandà faithful to the promise that she would remain his wife for three days started to jump into the fire and abandon her life. At once øiva appeared before her in person and said thus: "Oh, Mahànandà, do not commit suicide. I came to you disguised as a Vai÷ya to test your devotion. You can now ask of me any boon."
     With tears of joy running down her cheeks she said she wanted to live with øiva. So øiva carried her soul to Kailàsa. Not only that, øiva blessed the fowl and monkey and said they would be born as devotees of øiva in their next birth and attain mokùa at the end of their life on earth. Accordingly the monkey and the fowl were born in Kashmir as Sudharmà and Tàraka.

#<TâRâKúA># (TâRAKâKúA). A son of the demon Tàrakàsura. This demon was the lord of a golden city called Tripura. øiva killed him during Tripuradahana (burning of the Tripuras). See under Tripuradahana. (Chapters 33, 34, Karõa Parva).

#<TARALA># A place of habitation of ancient Bhàrata. This place was conquered by Karõa. (øloka 20, Chapter 8, Karõa Parva).

#<TARANTUKA># A Yakùa. This Yakùa is installed on the boundary of Kurukùetra. If one spends one night in this holy place one would get the benefit of giving away a thousand cows as gifts. (Chapter 83, Vana Parva).

#<TâRKúYA I># Garuóa. See under Garuóa.

#<TâRKúYA II># A sage. He was a member of the court of Indra. He was known as Ariùñanemi also. He had no fear of death. He once discussed with Sarasvatãdevã about the soul. (Chapter 184, Vana Parva).

#<TâRKúYA III># A Kùatriya youth of the country of Tàrkùya. He came to the Ràjasåya of Yudhiùñhira and gave much wealth for the purpose. (øloka 15, Chapter 53, Sabhà Parva).

#<TâRKúYA IV># A synonym of øiva. (øloka 98, Chapter 17, Anu÷àsana Parva).

#<TARUöAKA># A serpent born of the family of Dhçtaràùñra. This serpent was burnt to death at the Sarpasatra of Janamejaya. (øloka 19, Chapter 57, âdi Parva).

#<TâòAKâ># A fierce demoness. It was because of a curse of the sage Agastya that Tàñakà became a demoness.
     There was once a great Yakùa named Suketu, a son of Surakùa. He did penance to propitiate Brahmà to get a child and by the blessing of Brahmà Suketu got a daughter named Tàñakà. Brahmà gave her the strength of a thousand elephants. Tañakà was by nature interested in cruel and violent deeds and doing deeds of magic. She made Sunda, son of Jharjha, her husband. She got two sons named Màrãca and Subàhu. They also became mighty ones great in deeds by magic.
     Once Sunda attacked the à÷rama of Agastya in a mood of intoxicated arrogance. Sunda was burnt to death in the fire of his fury. Tàñakà coming to know of the death of her husband got angry and attacked the à÷rama of Agastya with her sons. Agastya cursed them and made them into demons. Tàñakà and her sons who immediately turned themselves into fierce-looking demons went first to Pàtàla with Sumàlã, father of the demon race and then went with Ràvaõa, King of the demons, to Laïkà and stayed there. With the help of Ràvaõa, Tàñakà conquered the great deep forest near Kàråùa and stayed there with her sons. None, devas, demons or men, dared to step into that forest. Even the Sun or Clouds avoided passing above that forest.
     It was at that time that ørã Ràma and Lakùmaõa came to that forest with Vi÷vàmitra. Tàñakà attacked ørã Ràma and Ràma killed her with one arrow. The heavy body of the demoness fell to the ground like a big mountain. Her soul then rose up as a beautiful Gandharva lady and Tàñakà who was thus released from the curse praised ørã Ràma and left the place. Chapters 24 to 26 of Bàla Kàõóa, Vàlmãki Ràmàyaõa and Kamba Ràmàyaõa).

#<TâòAKâYANA># A Brahmavàdã son of Vi÷vàmitra. (øloka 56, Chapter 4, Anu÷àsana Parva).

#<TâòAðKA># The name of Siühadhvaja, King of Siühala, in his previous birth. (See under Siühadhvaja).

#<TEJAøCAöôA># A deva who adorns the god Sårya with a flower garland daily. The idol of Teja caõóa is also used to be installed in temples. The idol is figured as one with a huge face and holding a sword and a lotus in his hands. (Chapter 51, Agni Puràõa).

#<TEJASVATä I># A heroine in a story in Kathàsaritsàgara intended to show that all happenings either good or bad are but the workings of fate.
     Tejasvatã was the daughter of king Vikramasena of Ujjayinã and was very beautiful. She never liked any male and so never wished to marry. One day while she was sitting upstairs in her palace, she happened to see a young man passing that way and surprisingly was attracted by him. She sent her companion to him and informed him of her liking for him. He did not like the idea first, but the clever persuasions of the maid made him agree to a clandestine meeting with the princess at a temple at night that day. Tejasvatã anxiously waited for the night to come.
     About that time a Rajput prince greatly grieved at the loss of his father and subsequent loss of his kingdom started on a tour to see an old friend of his father. That night, by sheer accident, he came and rested in the same temple where the rendezvous of the princess was fixed. When night fell the princess came to the temple and without the least suspicion went and embraced the solitary figure sitting in the temple. The prince did not show any surprise and responded fully. The princess then understood all details of her lover and took him to his father the next morning. Somadatta (that was the prince's name) then told Vikramasena all his mishaps and Vikramasena got back all the lost kingdom of Somadatta and also gave his daughter in marriage to him. (Taraïga 4, Madana Ma¤cukàlambaka, Kathàsaritsàgara).

#<TEJASVATä II># The queen of âdityasena a king of Ujjayinã.

#<TEJASVä># One of the five Indras. (See under Pà¤càlã).

#<TEJEYU># A prince born to Mi÷rake÷ã of Raudrà÷va, son of Påru. (øloka 11, Chapter 94, âdi Parva).

#<TEJOVATä># The capital city of Agni. This is situated on the south-east corner of Mahàmeru. In the centre is Manovatã, capital city of Brahmà. To the east of it is Amaràvatã, capital city of Indra. In the south-east corner is Tejovatã. In the south is Saüyamanã, city of Yama. In the south-west is Kçùõà¤janã of Nirçti. In the west is øraddhàvatã of Varuõa. In the north west is Gandhavatã of Vàyu. In the north is Mahodayà of Kubera. In the north east corner is Ya÷ovatã of ä÷àna. (8th Skandha, Devã Bhàgavata).

#<THA># This letter means taking food. (Chapter 348, Agni Puràõa).

#<òHA># This letter means Candramaõóala (moon-disc), emptiness and øiva. (Agni Puràõa, Chapter 348).

#<òHIöòHâKARâLA># A prodigal person who lived in Ujjayinã. He used to defeat all in the game of dice. With the money so received from defeated persons he would buy wheat and go to the burial ground and after making bread with it would eat it dipped in ghee sitting before an oil light placed before an idol of Mahàkàla (lord of the burial ground). He would then lie there itself and sleep.
     One night he saw the idols in the Mahàkàla temple twinkling. He jumped up and challenged the idols for a game of dice. The idols stood mute and òhiõñhàkaràla taking their silence to be consent according to the rules of gambling fixed a wager and played. He won and then he said addressing the idols "I have defeated you. Give me the money due to me." The idols stood silent and he, therefore, wrestled with them. Still the idols stood dumb. Then òhiõñhàkaràla took his sword. Instantly the devas gave him the money due to him. Early morning he went away from there and spent the money lavishly. At night he came back again and challenged the idols for gambling as before. This became a daily routine and the devas felt themselves harassed. They, therefore, approached the goddess Càmuõóã and she advised them to refrain from playing as there was no loss of honour if one refused to take a challenge to gamble.
     That night also as usual òhiõñhàkaràla came and challenged the idols for a game of dice. Then the idols said "We are not prepared to play." Then he challenged Mahàkàla himself to play. Mahàkàla also refused to play. Then suddenly the mind of òhiõñhàkaràla changed and he did penance to please Mahàkàla. Mahàkàla was pleased with him, appeared before him and blessed him.
     Once a few nymphs came to bathe in the Mahàkàlã pond and as per the instructions of Mahàkàla, òhiõñhàkaràla took away their robes while they were bathing. He demanded a nymph named Kalàvatã in return for their robes and finding no other way they gave him Kalàvatã.
     Kalàvatã thus became the wife of a Man due to a curse of Indra. Once she praised sexual enjoyment with men on earth and decried the same with Devas. Indra heard it and he cursed her "Then let her become the wife of a man on earth and enjoy the pleasures there." All this story òhiõñhàkaràla learned from Kalàvatã. She added she wanted to go to Devaloka the next day for a dance with Rambhà. òhiõñhàkaràla consented and he also went to Devaloka and saw the dance, sitting along with the Devas.
     When Rambhà's dance was over, there was the dance of a goat. Seeing that òhiõñhàkaràla said to himself: "Why, this is a goat I used to see daily in Ujjayinã. How did it come here to dance?" When the dances were over and the people dispersed, Kalàvatã took òhiõñhàkaràla to the Mahàkàlã temple. Next day he met the same goat in Ujjayinã and then he enquired "Hi, do that dance which you did yesterday before Indra in devaloka. Let me see" The goat stood dumb thinking of how this man on earth came to know of the dances in Devaloka. òhiõñhàkaràla once again compelled the goat to show its dance but when the goat still refused to dance, he thrashed it with a stick on its head and the goat immediately went to Devaloka and informed Indra about the incident. Indra felt sad when he saw blood oozing from the wound on its head. Indra by his divine powers then understood that Kalàvatã was at the bottom of all this trouble and cursed her to remain as a doll on a pillar in the temple belonging to King Narasiüha of Nàgapura. Alambuùà, mother of Kalàvatã, who heard the curse begged for relief and Indra said she would get freed from the curse when the king himself demolished the temple and razed the place to the ground.
     True to the curse, Kalàvatã after giving all her ornaments to òhiõñhàkaràla bid him good bye and went and remained as a doll on the temple-pillar at Nàgapura. Deeply distressed at this mishap of his wife, òhiõñhàkaràla dressed himself as an ascetic and went to Nàgapura. There he purchased five earthen pots and filled them with the ornaments of Kalàvatã. He buried four of the pots in the forests and the fifth in the bazaar near the temple. Then he built a hermitage on the shores of a near-by river and started living there. News soon spread that a great yogã had come to the city and the King went to see him. They talked for a while on religious and spiritual matters and the King was about to leave when they heard the howl of a jackal. The yogã smiled and the King asked him why he smiled. He refused to answer but the King insisted and then the yogã said "Oh King, the jackal says that in a forest to the east of the city under a silver plant is a treasure." The King immediately ordered his men to go and dig at the place and when they did they got the treasure. The King offered the treasure to the yogã but he refused to accept it. òhiõñhàkaràla then on three different occasions pointed out to the King the three other pots in the forests and the King got great confidence in the powers of the yogã. One day he went to the temple with the King and while they were walking around a crow crow and the yogã smiled. The King again asked him the reason and the yogã said that there was a treasure pot in the bazaar near-by. When they searched at the spot directed by the yogã the treasure was found.
     On another day the King and the yogã went to the temple and as they walked about they saw the doll on one of the pillars crying. The King asked the yogã the reason for the doll crying thus. The yogã replied "Oh, King this temple is not located in a proper place. Further the deity here was not installed at an auspicious time. If this continues the King will come to ruin. That was why the doll cried." On hearing this the King ordered the temple to be completely demolished and the place made a plain ground. The order was carried out and Kalàvatã got release from the curse. She went to heaven and told Indra all that had happened. Indra immediately sent Kalàvatã to fetch òhiõñhàkaràla to heaven and then both of them lived happily in heaven. (Taraïga 2, Viùama÷ãlalambaka, Kathàsaritsàgara).

#<TILABHâRA># A place situated in the north-east part of Bhàrata. (øloka 53, Chapter 9, Bhãùma Parva).

#<TILOTTAMâ># A prominent celestial maiden.
     1) %<Birth.>% Tilottamà was born to Pradhà, wife of Ka÷yapa, grandson of Brahmà and son of Marãci. Alambuùà, Mi÷rake÷ã, Vidyutparõà, Aruõà, Rakùità, Rambhà, Manoramà, Subàhu, Ke÷inã, Suratà, Surajà and Supriyà were all sisters of Tilottamà. (Chapter 65, âdi Parva).
     There is a story about the birth of Tilottamà. Two demons named Sunda and Upasunda obtained invincible powers by doing penance. To make these two brothers quarrel with each other, by directions from Brahmà, Vi÷vakarmà created Tilottamà. Vi÷vakarmà collected from all inanimate and animate objects parts of objects beautiful to look at and created the enchanting Tilottamà. Tilottamà was then made to come to the world through the womb of Ka÷yapa's wife. Because she was made by the tilàü÷a (small particle) of all the best (uttama) articles of the world she got the name of Tilottamà. (Chapter 215, âdi Parva).
     The good girl named Tilottamà was formerly created by Brahmà from small particles of diamonds. (øloka 1, Chapter 141, Anu÷àsana Parva).
     2) %<How øiva got four heads and Indra a thousand eyes.>% When the two demon brothers Sundopasundas were creating great havoc in the world by their cruel and immoral deeds, it was Tilottamà who was deputed by Brahmà to create a split between the brothers. On the eve of her departure to the world she went to Devaloka to bid adieu. Brahmà stood facing south and øiva stood facing north and Tilottamà stood in the centre surrounded by the Devas. Tilottamà circled round the devas worshipping them. øiva was enamoured of her beauty and wanted to see her always and so a face on all the four sides of his head sprang up so that he could see her always as she circled round him. Indra was also enamoured of her and he found his two eyes insufficient to enjoy her beauty. So instantly a thousand eyes sprang up in the face of Indra. (Chapter 215, âdi Parva).
     3) %<How Tilottamà cursed Sahasrànãka.>% (See under Sahasrànãka).
     4) %<Tilottamà and Sundopasundas.>% See under Sunda.
     5) %<Other details.>%
     Tilottamà partook in the Janmotsava (birthday festival) of Arjuna. (øloka 62, Chapter 122, Mahàbhàrata).

#<TIMIDHVAJA># A demon who was ruling in the state of Vaijayantapura. He was called øambara also. This demon once attacked Devaloka. Indra was not able to kill him. So he sought the help of Dasaratha. Da÷aratha went and fought against the demons. Da÷aratha was made to faint in the battlefield by the magic of Timidhvaja and Kaikeyã who was there then, took him away and gave him all first aid. Pleased at this Da÷aratha promised two boons for her and it was these boons that Kaikeyã demanded of Da÷aratha on the advice of Mantharà at the time of the coronation of ørã Ràma. (Sarga 9, Ayodhyà Kàõóa, Vàlmãki Ràmàyaõa).

#<TIMIðGILA># A King. Sahadeva defeated this King during his victory campaign in the south. (øloka 69, Chapter 31, Sabhà Parva).

#<TäRAGRAHA># An ancient place situated on the northeast part of Bhàrata. (øloka 52, Chapter 9, Bhãùma Parva).

#<TIRAYâòòAM># A form of unrefined drama current in Kerala. This ancient art originally came into being to propitiate some gods. There are others of this kind like 'Mutiyeññu' 'Tãyàññu' and 'Ayyappan Pàññu' which all belong to a class of Ritualistic plays.
     This folk drama is a colourful pageant devoted to gods. Its artistic value is worth noticing. This is known by different names like 'Tira', 'Teyya' and 'Kaliyàññam'. 'Tira' in ancient language means 'daivadar÷ana' (sight of gods) 'Teyya' is the corrupt form of 'daiva'. Tirayàññam is a visible amusement where actors appear dressed as gods. Because the actors dance in the dresses of gods, this is called devàññam also. Teyyàññam is the distorted form of devàññam. Because this is both a Kali (play) and an àññam (dance) this is called Kaliyàññam also.
     This is held in different parts of Malabar during the period of January to April. It is a programme of three days. The first programme is to exhibit an âlàkolam. This is done on the night of the first day. The second programme is to exhibit the vellàññukolam which will be done on the second day evening. An indication of this is given on the first night itself. The programme of the second day begins with a dance called Velakkali. On that day there will be worshipping of gods at intervals. The Vellàññukolam begins by five in the evening. The chief actor will present himself before the public in the colourful robes of a god and will begin to dance to the accompaniment of drums and music. As the dance and music continues even those without dresses would start dancing. Gradually sounds of pop-guns and instrumental music will rend the air. The chief dancer after dancing for some-time would place a stool before the temple and spread a white cloth on it. Then the dancer would sit in meditation and do the ceremony called 'calling the gods'. He would then pray to the gods to bless the function and appear at the zodiacal sign of Virgin. The dance and music start again. Then the people assembled would throw rice and flower into the cloth on the stool. The dancer-god holds a weapon in his hand and changes it often making huge uproars. Then after finishing the ceremonies like Kàvåññu and Arulappàñu, the Vellàññakkàran retires. Then another actor in the dress of another god appears as Vellàññakkàran and repeats the programme of his predecessor. Because the dance (àññam) is done before a white (vella) cloth the dance is called Vellàññam.
     After the vellàññam before midnight Tirayàññam begins. The dresses of the teyyas differ slightly from each other. Some Tiras wear jackets and skirts while some wear flower garlands made of Tulasã leaves (basil plant) and ceññi (jungle geranium). All the tiras rush to the temple in great spirit and they are followed by lamp-holders and torch-bearers to the accompaniment of loud sounds of musical instruments and uproars from the spectators. When the first round of dances is over, the 'Teyya' stands dancing, pouring blessings to the people and deciding ways of atonement for the sins done. Then food is offered to the gods and the function ends with a 'Vela' circling the temple.

#<TIRUJ¥âNASAMBANDHA (R)># He was one of the four Dàkùiõàtya øaivamatàcàryas. He lived during the early part of the seventh century. The book on Dàkùiõàtya øaivamata is called Tirumura. There are twelve songs in that book. They were compiled by Nambiyàõóàr Nambi who lived during the period of Ràjaràja Cola. The first seven of these are devotional songs called Tevàras. They were composed jointly by Tiruj¤ànasambandhar, Tirunàvukkara÷ar and Sundaramårti. The first three tevàras are of Tiruj¤ànasambandhar. The twelfth tirumura is called Periyapuràõa. Its author was øekkizhàr. He was called Arulmozhitteva also. He was the chief minister of Anapàyacola who ruled during the period 1063 to 1112 A.D. The theme of Periyapuràõa is the life history of sixtythree øaivasiddhas who were renowned as Nàyanàrs and Añiyàrs. It is in the sixth chapter of the second part of this book that they discuss Tiruj¤ànasambandhar.
     He was born in the village of øãrkàzhi (Brahmapura) near Kumbhakoõam in the district of Ta¤jàvår. His father was øivapàdaràya and mother Bhagavatiyàr. Once when øivapàdaràya went to bathe in the temple tank called Brahmatãrtha he took along with him his son Sambandhar also. Keeping his son on the steps of the tank øivapàdaràya plunged himself into the waters. øiva and Pàrvatã who came that way saw the child sitting alone and Pàrvatã went and fed him with her breast-milk. From that moment onwards the child started singing songs in praise of øiva and Pàrvatã. When he grew up, he did many wonderful deeds visiting many øiva temples of Pàõóiràjya. His father fixed up a marriage for him and the bride's party assembled even before time at the Cidambara temple. Tiruj¤ànasambandhar came there in time and standing before the temple deity sang a song in praise of øiva. The song was greatly appealing and at the end of the song before all those assembled there Sambandhar to the astonishment of all merged with the deity.

#<TIRUNâVUKKARAøA(R)># He was a øaivaite like Tiruj¤ànasambandhar (Refer above) and a disciple also of the latter. He was born in the village of Tiruvàmur in South Arcot district. His father was Pugalanàr and mother Madiniyàr both of whom were Vellàlas. They got a daughter named Tilakavatiyàr and a son named Marulnãkkiyàr. It was this Marulnãkkiyàr who became famous as Tirunàvukkara ar. This siddha who acquired divine knowledge has composed 4900 songs in praise of øiva of which only 312 are in use now.

@<[Page 790b]>@

#<TäRTHA># A holy place. Even from very ancient times the people of Bhàrata believed in the sacredness of holy places and they considered a pilgirmage to holy places as a part and parcel of their life. Almost all the Puràõas have praised the greatness of holy places.
     It is not true that all those who visit holy places and bathe in the sacred ponds there would get salvation. In Chapter 11 of Padma Puràõa it is stated thus:
     He would get salvation whose limbs, mind, knowledge, austerity and fame are under his own control. He who lives clean in body, without egoism, contented and never accepting gifts for services done would get salvation by visiting holy places. He who would fast if he did not get food, whose organs of sense are all under control would get salvation if he visits holy places. He who is righteous, free from anger, treats all animate objects like himself would get salvation if he visits holy place.
     Once the great sage Cyavana told Prahlàda thus: "Only those who are pure in heart would get the benefit of visiting sacred places. It is a sin for others to do pilgrimage. The banks of Gaïgà are crowded with villages and cities. Many types of people like Parayas, Fishermen, Vaïgas, Khasas, Huns and Mlecchas live there. They bathe in the holy river and drink the holy water, but they do not get salvation because their mind and heart are not clean." (4th Skandha, Devã Bhàgavata).

#<TäRTHAKOòI># A holy place. He who visits this place would attain Viùõuloka after obtaining the benefit of doing a Puõóarãka yaj¤a. (øloka 121, Chapter 84, Vana Parva).

#<TäRTHANEMä># A female attendant of Subrahmaõya. (øloka 7, Chapter 46, øalya Parva).

#<TäRTHAYâTRâPARVA># A sub-divisional Parva of Vana Parva. This comprises Chapters 80 to 156 of Vana Parva.

#<TITIKúâ># One of the sixteen daughters born to Dakùa of his wife Prasåti. Of these thirteen were married to Dharmadeva. Titikùà was one of them. The others were øraddhà, Maitrã etc. (4th Skandha Bhàgavata).

#<TITIKúU># A King born of the family of Turvasu. He was the son of U÷ãnara and father of Ruùadratha. (Chapter 277, Agni Puràõa).

#<òIòòIBHA># An asura. This demon shines in the court of Varuõa. (øloka 15, Chapter 9, Sabhà Parva).

#<òIòòIBHASARAS># A sacred pond near the à÷rama of Vàlmãki. There is a story about this pond. Once a water-fowl lived there with his mate. One day the male fowl went out for food and as he was returning home he found a few other water-fowls going that way and the male fowl suspected the chastity of his wife. The male fowl decided to abandon his mate and the innocent shefowl prayed to the Aùñadikpàlakas for help. The Aùñadikpàlakas instantly appeared there and made a pond and said that if the she-fowl could reach from one shore to the other without getting herself drowned she must be treated as chaste. The she-fowl was accordingly put into the waters and asked to swim to the other shore which she did without any accident. From that day onwards the poõd was called òiññibhasaras. (Tiññibha = water fowl. Saras = pond).
     When Sãtà came to the à÷rama of Vàlmãki after being abandoned by ørã Ràma, Vàlmãki wanted to test her chastity. So the sages asked Sãtà to enter the pond and reach the other shore. "Oh goddess of Earth, if even in my dreams no other person than my husband has entered my thoughts, let me reach the other shore safe." So saying Sãtà entered the water and the goddess of Earth placed her in her lap and took her to the other shore. Sãtà did not get even wet. All the sages called her 'Mahàsàdhvã' meaning supremely chaste woman. (Taraïga 1, Alaïkàravatãlambaka, Kathàsaritsàgara).

#<TITTIRA># A place of habitation in ancient Bhàrata. (øloka 51, Chapter 50, Bhãùma Parva).

#<TITTIRI I># A kind of bird. To know about the origin of this bird see under the head Tri÷iras.

#<TITTIRI II># A celebrated serpent born to the sage Ka÷yapa of Kadrå, his wife. (øloka 15, Chapter 35, âdi Parva).

#<TITTIRI III># A sage who was a member of the council of Yudhiùñhira. (øloka 12, Chapter 4, Sabhà Parva).

#<TITTIRI IV># A special breed of horses. Arjuna got this breed from Gandharvanagara during his victory campaign. (øloka 6, Chapter 28, Sabhà Parva).

#<TOLA># A great satirical poet of the Malayàlam Literature. A great humorist, Sanskrit scholar and actor, he was minister to Bhàskara Ravi Varmà who was ruler of Kerala during the period from 978 to 1027 A.D. According to Koduïgallur Ku¤jikkuttan Tampuràn, a great Sanskrit scholar and poet, Tola was born in Kondoli¤¤àru in the village of Airàõikkulam near Aóår in Cochin in a Nambådiri family. His original name was Nãlakaõñha. When he was a young man, he was ostracised from his community for having had illicit connections with a low-caste servant-maid named Cakkã. He was wearing then a deerskin belt (Tol) on his body as the usual mark of Brahmacàrins (bachelors) and he threw it away of his own accord earning for him the name Tola. There is another version that Tola is the decayed form of 'Atula' meaning matchless. He was mainly interested in writing funny ridicules. There are many such poems now available believed to be those of Tola.

#<TOMARA># A place of habitation situated on the northeast part of Bhàrata. (øloka 69, Chapter 9, Bhãùma Parva).

#<TORAöASPHâòIKA># Duryodhana decided to make the Pàõóavas beggars by defeating them in a false game of dice. Dhçtarà ñra stood as an accomplice to that. To play the game Dhçtaràùñra constructed a palace and that palace was called Toraõasph ñika.
     That diamond-studded palace had a thousand pillars and a hundred entrances. It had crystal fortresses and golden thrones in all the chambers. This palace was called Dyåtabhavana also. (Chapter 56, Sabhà Parva).

#<TRAIøâNI># A King of the family of Turvasu. He was the father of Karandhama. (See under Vaü÷àvali).

#<TRAIVALI (TRAIBALI)># A sage. He shone as a membe in the court of Yudhiùñhira. (øloka 13, Chapter 4, Sabhà Parva).

#<TRAIVARöIKA(S)># Brahmins, Kùatriyas and Vai÷yas are the three castes of people called Traivarõikas.

#<TRASADASYU># A King of the Ikùvàku dynasty. He accepted sannyàsa (ascetic life) and became a Ràjarùi.
     1) %<Genealogy.>% Descending in order from Viùõu-Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvata Manu-Ikùvàku-Vikukùi-øa àda-Pura¤jaya (Kakutstha)-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu.
     2) %<Other details.>%
     (i) Because he made dasyus (evil people) 'tras' (to tremble with fear) he got the name of Trasadasyu. (7th Skandha, Devã Bhàgavata).
     (ii) The A÷vinãdevas once saved him from defeat in a fight. (Såkta 112, Maõóala 1, ègveda).
     (iii) Once Agastya, ørutarvà and Bradhnà÷va, three eminent sages, came to the country of Trasadasyu. On hearing that the sages were coming, Trasadasyu abandoned all his work and went to receive the sages at the state boundary. He asked them the purpose of their visit and they said they wanted some money. The King then showed them his accounts and convinced them that he was poor. (øloka 16, Chapter 98, Vana Parva).
     (iv) Trasadasyu was one among those whose name should be remembered early in the morning. (øloka 55, Chapter 165, Anu÷àsana Parva).

#<TRASAREöU># An ancient measure of weight of metals.
     "jàlàntaràgate bhànau yat såkùmaü dç÷yate rajaþ / prathamaü tat pramàõànàü trasareõuü pracakùate. //" (øloka 132, Chapter 8, Manusmçti). Eight trasareõus make one äru. Three ãrus make one Maõkañuku. Three maõkañukus make one Veõkañuku. Six veõkañukus make one Madhyastrãyava. Three madhyastrãyavas make one kunnikkuru. Five kunnikkurus make one Màùa. Sixteen màùas make one Suvarõa. This is the weight of two and a half varàhas. Four suvarõas make one Pala. Ten palas make one Dharaõa.

#<TRAYä># Veda. Formerly only three Vedas, ègveda, Yajurveda and Sàmaveda were recognised and so Trayã meaning group of three was used to denote the Vedas. (See under Veda).

#<TRAYYâRUöA># A King of the Solar dynasty. He was the son of Tridhanvà and father of Tri÷aïku. (Chapter 57, Brahmàõóa Puràõa).

#<TRAYYâRUöI># A sage of the line of disciples of Vyàsa. (See under Guruparamparà).

#<TRETâYUGA># Second of the four yugas. Kçtayuga, Tretàyuga, Dvàparayuga, and Kaliyuga are the four yugas. There are three thousand deva-varùas (divine years) in Tretàyuga.
     ørã Ràma was born at the end of Tretàyuga. Tretàyuga came to an end in B.C. 867100. ørã Ràma ruled the country for eleven thousand years.
     "da÷a-varùa-sahasràõi da÷a-varùa-÷atàni ca / ràmo ràjyamupàsitvà brahmalokam prayàsyati //" (vàlmãki ràmàyaõa).
     (After serving his land for ten thousand years and another ten hundred years (ten thousand plus thousand years) ørã Ràma will go to Brahmaloka). When Ràma took over the reins of administration he was only forty years old. See under Manvantara and yuga. (Classical Sanskrit Literature).

#<TRIBHâNU># A King born of the family of Yayàti. (9th Skandha, Bhàgavata).

#<TRIDASYU># The son born to Agastya of Lopàmudrà. (See under Idhmavàha).

@<[Page 792a]>@

#<TRIDHâMâ># The tenth incarnation of Siva. At this time Bhçgu Maharùi was Vyàsa. (øiva Puràõa, øatarudrasaühità).

#<TRIDHANVâ># A King of the Solar dynasty who was the grandfather of Tri÷aïku. (7th Skandha, Devã Bhàgavata).

#<TRIDIVâ># A river of Bhàrata. (Chapter 9, Bhãùma Parva).

#<TRIGAðGA># A holy place. (øloka 29, Chapter 84, Vana Parva).

#<TRIGARTA># A powerful kingdom of ancient Bhàrata. There are several references in the Mahàbhàrata to the Kings of Trigarta. The following are a few of them worth noticing:--
     (i) The Pàõóavas passed through the country of Trigarta while they were wandering in the forests after the fire accident at the waxpalace. (øloka 2, Chapter 155, âdi Parva).
     (ii) Arjuna during his victory march to the north defeated the King of Trigarta. (øloka 18, Chapter 27, Sabhà Parva).
     (iii) Nakula once conquered the country of Trigarta. (øloka 7, Chapter 32, Sabhà Parva).
     (iv) The Kings of Trigarta used to pay tribute to Dharmaputra. (Sabhà Parva, Chapter 52, øloka 14).
     (v) A King of Trigarta once killed the horses tied to the chariot of Dharmaputra and then committed suicide. (øloka 12, Chapter 271, Vana Parva).
     (vi) A King of Trigarta named Suratha was slain by Nakula. (øloka 18, Chapter 271, Vana Parva).
     (vii) Su÷armà, King of Trigarta with his army joined the Kaurava side and carried away the cattle of the King of Viràña and also fought with him. Arjuna during his stay incognito at the palace of the King of Viràña killed many Trigartas. (Chapter 32, Viràña Parva).
     (viii) Su÷armà, King of Trigarta, took the King of Viràña as a captive and enraged at this Bhãmasena was about to kill Su÷armà when Arjuna intervened and stopped him from that. (Chapter 23, Viràña Parva).
     (ix) Satyaratha, King of Trigarta, had four brothers and the Pàõóavas fought against all the five. (øloka 9, Chapter 166, Udyoga Parva).
     (x) In the Garuóa-vyåha constructed by Bhãùma (battle array in the shape of a vulture) five Trigarta princes stood at the head of the formation. (Chapter 56, Bhãùma Parva).
     (xi) Arjuna used the Vàyavyàstra against the Trigartas in the great battle. (Chapter 102, Bhãùma Parva).
     (xii) ørã Kçùõa once defeated the Trigartas. (Chapter 11, Droõa Parva).
     (xiii) Once Para÷uràma killed many Trigartas. (Chapter 70, Droõa Parva).
     (xiv) There was a fight between Sàtyaki and the Trigartas once. (Chapter 181, Droõa Parva).
     (xv) Arjuna who led the sacrificial horse of the A÷vamedhayaj¤a of Dharmaputra created great havoc to the Trigartas. (Chapter 74, A÷vamedha Parva).
     (xvi) The Kings of Trigarta live in the court of Yama. (øloka 20, Chapter 8, Sabhà Parva).

#<TRIJAòA># (GâRGYA). A sage. Though he was a sage he lived by farming. He had a wife and children and his earnings from farm work were insufficient to make both ends meet. They were living in poverty and it was at that time that Ràma started for his life in exile in the forests. Before he commenced his journey to the forests he gave immense wealth to all the Brahmins who had assembled around him. At that time Trijaña never knew about it and when it came to the ears of Trijaña's wife she ran to the fields and persuaded Trijaña to go and see ørã Ràma. When Trijaña came to the scene, Ràma had almost finished his distribution, but Trijaña took courage and pushing forward through the crowd approached Ràma and said "Oh, famous King, I am a poor man with many children. Give something for this poor man who lives by farming."
     Hearing this, ørã Ràma giving him a small stick asked him to throw the stick into the midst of the cattle grazing nearby. The Brahmin tightening his clothes and getting ready threw the stick with all his might to the south. The stick fell beyond a lakh of cattle grazing there. ørã Ràma gave him all the cattle which stood inside the area covered by the stick. (Chapter 32, Ayodhyà Kàõóa Vàlmãki Ràmàyaõa).
     Trijaña was the son of Vi÷vàmitra. (øloka 55, Chapter 4, Anu÷àsana Parva).

#<TRIJAòâ># A servant demoness of the palace of Ràvaõa. Trijañà was one among the demonesses who were deputed to entice Sãtà, sitting dejected under the A÷oka tree, to the side of Ràvaõa. All the demonesses siept around Sãtà. Trijañà had a dream one night which is described in Chapter 27 of Sundara Kàõóa thus: "ørã Ràma dressed in pure white robes and accompanied by Lakùmaõa dropped to the place from air in a chariot built with ivory and drawn by a thousand swans. After that they came to Sãtà on the back of Airàvata. ørã Ràmà took Sãtà in his lap and rose up into the air. They went high to reach the Sun and Sãtà was seen patting on the Sun and the moon. Then Airàvata which was carrying Ràma, Sãtà and Lakùmaõa came to the top of Laïkà. Then they came to this place in chariot. Then they travelled to the north in a Puùpaka vimàna. Ràvaõa with oil smeared on his body and looking all red was lying on the ground. His head was clean shaven. He was drinking oil from a pot and was shouting loudly. Then Ràvaõa went to the south on the back of a donkey. When he had travelled a short distance he fell from the donkey head downwards. Rising from there he was muttering many vulgar words. Then Ràvaõa sank into a foul-smelling dung-mire. A black woman wearing a red saree and mud smeared all over her body came near him and dragged him to the south. Kumbhakarõa also was subjected to her torture. All the members of Ràvaõa's family were seen smeared with oil. After that they all travelled south again. At that time Ràvaõa was seen on the back of a hog, Kumbhakarõa on the back of a camel and Indrajit on the back of a crocodile. Vibhãùaõa alone was seen standing near the Puùpaka Vimàna on the back of a four-tusked elephant wearing white robes and white garlands and sweet-smelling pastes smeared all over his body and holding a white umbrella with the four ministers by his side and the royal band playing. At that stage the beautiful city of Laïkà with its whole army fell into the ocean. Then a monkey messenger of ørã Ràma burnt the city of Laïkà. All the women demonesses and Kumbhakarõa were seen lying in a cowdung pit wearing red dress." When Trijañà repeated her dream to her companions all were frightened to death. After the Ràma-Ràvaõa, battle, it is stated in Vàlmãki Ràmàyaõa, that ørã Ràma gave presents to Trijañà. (øloka 41, Chapter 291, Vana Parva).

#<TRIKAKUBDHâMâ># A synonym of Mahàviùõu. (øloka 20, Chapter 140, Anu÷àsana Parva).

#<TRIKæòA># A mountain. There are twenty mountains on the four sides of Mahàmeru including Trikåña. Puràõas say that the city of Laïkà, the abode of Ràvaõa, was at the top of Trikåña. Mahàmeru is at the north of Bhàrata. Laïkà is to the south of Bhàrata. Then how is it possible for Laïkà to be on the top of Trikåña?
     There is a story to substantiate this belief. Once there arose a quarrel between Vàsuki and Vàyubhagavàn and they decided to find out who between the two was more powerful. Vàsuki went and lay wound round Mahàmeru so tightly that even Vàyu (air) could not enter it. Vàyu got enraged and broke into a cyclone shaking the whole world. Even Mahàmeru began to shake but Vàsuki lay unaffected. The Cyclone began to increase in vigour and the devas were frightened and they went to Mahàviùõu accompanied by øiva and Brahmà. After hearing their story Viùõu called Vàsuki and Vàyu to his side and commanded them to stop the quarrel. Vàsuki then unwound a part of his winding and that was from Trikåña. At once Vàyu entered there and separating Trikåña from other parts carried it away and dropped it in the southern sea. It fell to the south of the southern end of Bhàrata. Laïkà is the city built on it by the celebrated architect, Vi÷vakarman.

#<TRILOKäTILAKA># A Yoge÷varã mantra. If one mutters this mantra (a sacred prayer addressed to a deity) one hundred and one times daily, one will become omniscient. Not only that, he would be able to move about to any place he wants. The mantra is this: "Hrãü Gaurã, Rudramayã te yoge÷vari hum phañ Svàhà" (6th Skandha, Devã Bhàgavata).

#<TRINETRA># A minister of Mahiùàsura. The cabinet of Mahiùàsura was extremely strong and brilliant. Cikùura, virile and an expert in military science, was the Defence minister. The great economist, Tàmra, was the minister for finance. Udarka was the Commander-in-Chief and the three advisory members were Bàùkala, Trinetra and Kàlabandhaka. øukràcàrya was the minister for education. (5th Skandha, Devã Bhàgavata).

#<TRIPâDA># A demon. In the battle between the demons and the devas Subrahmaõya slew this demon. (øloka 75, Chapter 46, øalya Parva).

#<TRIPURA># A phantom city built by Maya.
     1) %<Origin.>% Ka÷yapa Maharùi son of Marãci and grandson of Brahmà had many wives. Of them Aditi got the first place and Diti the second place. Both of them were daughters of Dakùa Devas were born of Aditi and the asuras were born of Diti. Armies of asuras under the leadership of øårapadma, Siühavaktra, Tàrakàsura, Gomukha, Hiraõyàkùa, and Hiraõyaka÷ipu gave immense trouble to the devas. The devas joined together under the leadership of Indra and fought the asuras. The nectar received from the ocean of Milk always made the devas the conquerors. When Subrahmaõya slew Tàrakàsura the asuras became very weak. At this stage Kamalàkùa, Tàrakàkùa and Vidyunmàlã, sons of Tàrakàsura, did severe penance and made Brahmà appear before them. They demanded a boon that they would never be killed by anybody in any of the three worlds. Brahmà told them to ask any boon other than that. Then they said: "Great Lord, we must live in three cities and then roam about freely in the three worlds by your grace. Every thousand years all the three of us should join together at a place with our cities. After that meeting, we should separate and roam about freely for another thousand years. If at all there is death for us, it should occur only when we three are together and that also by one arrow." Brahmà granted the boon and disappeared.
     The asuras then approached Maya and asked him to construct three separate cities for them. Maya built three wonderful cities. One was with gold, another with silver and the third with iron. Tàrakàkùa took the golden one, Kamalàkùa took the silver one and Vidyunmàlã took the iron one. The asuras started living in these cities. The three puras were respectively in Svarga, âkà÷a and the Earth. But each city had the power to travel to any other place at will. The power of controlling these cities was given to Bàõa. Hiraõyaka÷ipu's son was Prahlàda. Prahlàda's son was Virocana. Mahàbali was Virocana's son and Bàõa was Mahàbali's son (Chapter 14, Padma Puràõa). All these three cities together were named Tripura.
     2) %<Mçtasa¤jãvanã Vàpã.>% (The life giving tank). Even with the existence of Tripura the asuras began to die in numbers and the Tripuras thought of a way to escape from this calamity. Hari, son of Tàrakàsura, did penance and made Brahmà appear before him in person. According to a request from Hari Brahmà made Maya build a tank wonderful in nature. Brahmà filled the tank with nectar. If any asura died, it was enough if he was dipped in the tank and the dead asura would soon come to life with added strength and vigour. Asuras became immortal since this and the Tripuras started teasing the devas and men with increased ferocity.
     3) %<Consultation with øiva.>% The aggrieved devas approached Brahmà and finding him incapable of helping took him to øiva. øiva heard everything and assured them that he would kill them when they next met together at the end of a thousand years.
     4) %<øiva makes preparations.>% As a first step to the slaughter of the Tripuras, øiva sent Nàrada to Tripura. Nàrada by his unusual spiritual powers made the asura women feel more and more attached to the devas. øiva at that time thinking about the convenience for a fight with the Tripuras came and settled down on the shores of the river Narmadà. That was how Narmadà became a holy river. (Chapter 13, Padma Puràõa).
     øiva had to make grand preparations for a fight with the Tripuras. He invoked half the strength of the devas to himself to make øiva÷akti (Javelin of øiva) greater than Asura÷akti. The devas made Vi÷vakarmà construct a special chariot for øiva. On the banks of the river Narmadà at a place which became renowned as Mahe÷vara øiva stayed for a thousand years thinking about the fight with the Tripuras. He made the mountain of Mandara his bow, Vàsuki, the string and Viùõu his arrow. He installed Agni at the tip and Vàyu at the bottom of the arrow. Four devas stood as horses to his chariot. The earth itself was the chariot and all the animate and inanimate objects of the devaloka arrayed at different parts of the chariot. On the wheels stood the A÷vinãdevas and Cakrapàõi stayed on the axle. Gandharvas took places on the spokes. Indra stayed on the bow and Vai÷ravaõa on the arrow. Yama took his place on the right hand and the dreadful Kàla on the left hand. Brahmà acted as the charioteer.
     Equipped thus, øiva stayed in the godly chariot for a thousand years. When the three cities joined together in the sky øiva split the cities by his three forked spike. Then he sent an arrow to the cities. Bad omens began to appear in Tripura. People became lifeless in the cities. Soon an arrow from øiva burnt the cities and the Tripuras were burnt to death. (7th Skandha, Bhàgavata; Chapters 31 to 34, Padma Puràõa; Chapters 33 and 34, Karõa Parva).

#<TRIPURä># An ancient country of South India. Sahadeva during his victory march conquered this country. (øloka 60, Chapter 31, Sabhà Parva).

#<TRIRATHIKA(S)># (%<Three charioteers>%). A÷vatthàmà, Kçpa and Sàtyaki, the three eminent bow-men who took part in the Bhàrata battle were called Trirathikas meaning three great charioteers. (See under A÷vatthàmà).

#<TRIRâVA># One of the children of Garuóa. (øloka 11, Chapter 101, Udyoga Parva).

#<TRIøAðKU I># (SATYAVRATA, MATAðGA). A celebrated King of the Solar dynasty.
     1) %<Genealogy.>% Descending in order from Brahmà--Marãci--Ka÷yapa--Vivasvàn--Vaivasvata Manu--Ikùvàku--Vikukùi--øa÷àda--Pura¤jaya (Kakutstha)-Anenas--Pçthulà÷va--Prasenajit, Yuvanà÷va--Màndhàtà--Purukutsa--Trasadasyu--Anaraõya--Harya÷va Vasumanas--Sudhanvà--Trayyàruõa--Satyavrata (Tri÷aïku).
     2) %<Father discards him.>% When Satyavrata grew up he became a lewd, lustful imprudent man. One day while he was leading such a contemptuous life, a marriage was being conducted in a brahmin house. Guests had assembled, the bridegroom had come and the ceremony was about to start when Satyavrata entered the marriage hall and carried away by force the bride to the shock of all those present there. Some of the Brahmin guests immediately went to Trayyàruõa and told him what a shameful crime his son had committed. The enraged father at once sent Satyavrata out from the palace. Satyavrata left the country altogether and went and stayed in a colony of harijans. Though he lived with those low-caste people he did not adopt their mode of living. He went out daily to the forests with his bow and arrow and made his food. He never felt any animosity towards his father who had thus sent him out from his country. He thought thus "Of course, my father got terribly angry when he heard the complaints of the Brahmins and in that mood punished me thus, though the punishment was a bit too much. But our family preceptor Vasiùñha, who knows everything, who is a moralist and a righteous man, who has the knowledge and authority to prescribe atonement for all sins, did severe punishment. That was very hard." As he thought more about it in this vein, he felt a great hatred towards Vasiùñha.
     3) %<Satyavrata and Vi÷vàmitra's family.>% When his only son Satyavrata was turned out from the family, King Trayyàruõa was greatly distressed. He went to the forests to do penance to get another son. At that time the country did not have rains for twelve successive years as a punishment for the King for sending out his son. The people suffered much. Among the people who were suffering were the wife and children of Vi÷vàmitra. Vi÷vàmitra at that time had gone to the shores of river Kau÷ikã for doing penance. Vi÷vàmitra's family consisting of his wife and three sons during that famine lived in hunger. At last the mother decided to sell the middle son and buy food with the money received by the sale. She put a rope made of darbha grass round the neck of the boy and took him to the market. On the way Satyavrata saw them and on hearing their sad story told them not to sell the child. He assured them that he would take care of them till the return of Vi÷vàmitra. He removed the darbha rope from the child's neck and the child got the name of Gàlava from that time onwards. (Gala=neck). He promised them he would daily place enough meat at the foot of a tree near the à÷rama. True to his promise, he hunted in the forests and brought to the foot of the tree fresh flesh of deer or hare or boar and also fresh fruits. The family lived happily because of him.
     4) %<Curse of Vasiùñha and the name of Tri÷aïku.>% When Trayyàruõa went to the forests to do penance, it was Vasiùñha who was managing the affairs of the palace. The heir-apparent Satyavrata lived in the hut of a caõóàla. Every minute Satyavrata's hatred towards Vasiùñha increased in strength. One day Satyavrata did not get any game even after a day's hunting and at dusk he happened to reach the à÷rama of Vasiùñha where he saw Nandinã, the beloved cow of the sage, grazing by the side of the à÷rama. Anger, desire and hunger made him imprudent and without thinking of the consequences Satyavrata killed Nandinã and after eating enough to appease his hunger took the rest to feed the family of Vi÷vàmitra. The wife of Vi÷vàmitra little knowing that it was cow's flesh cooked it and ate it.
     That night when Vasiùñha came to the à÷rama he found Nandinã missing and he went in search of it. After some time the sage knew that Satyavrata had killed and eaten it. The enraged sage called Satyavrata to his side and cursed him thus "You will from today become a caõóàla. Three ÷aïkus (sins) namely wrath of a father, abduction of another man's wife and consumption of cow's flesh will give you life-long trouble and thus you will earn a name, Tri÷aïku (Three ÷aïkus). Instantly Satyavrata became a caõóàla and started roaming about in the streets.
     5) %<Tri÷aïku becomes King.>% Tri÷aïku, distressed at heart by a father's wrath and a Guru's curse walked about aimlessly in the forests. He expressed his desire to the çùis and Brahmins to do a yàga and get himself absolved of all his sins. But nobody was willing to help a wretched man cursed and abandoned by both his father and his Guru. Feeling desperate, he decided to commit suicide. He made a great fire-pit and prepared himself to jump into it. Before doing that he prayed to the goddess and when the goddess knew that his devotee would jump into the fire and become ashes, she appeared before him in person and said thus: "Son, why do you try to jump into the fire? Your father has become old and day after tomorrow he will crown you as King and then go to the forests to do penance. Look, there comes your father's minister to take you to the palace." When the goddess disappeared Satyavrata returned to his à÷rama in a pensive mood. Nàrada went and informed the king of everything that happened in the forest and the king immediately sent his ministers to fetch Satyavrata to the palace. When Satyavrata came the king crowned him as king and then went to the forests for penance.
     6) %<Satyavrata becomes Caõóàla again.>% Satyavrata ruled the country for a long time. He was a pious ruler, devoted to god and soon he developed a desire to go to heaven with his mortal body. He approached Vasiùñha first for this purpose. But the family preceptor told him there was nothing in the ÷àstras about any yàga which could help one to go bodily to heaven. Disappointed he approached the sons of Vasiùñha who ridiculed him when he told them of his queer desire. Tri÷aïku got angry and left them saying "Let me see whether there are others in this country who could send me bodily to heaven." Those arrogant words annoyed Vasiùñha and his sons and they cursed him and made him a caõóàla again. Tri÷aïku thereafter did not return to the palace, but went to the forests to live there. He knew if he returned to the palace as a caõóàla he would not be recognised by his wife and children.
     Hari÷candra, son of Tri÷aïku, heard about the curse on his father and sent the ministers to fetch his father to the palace. But Tri÷aïku did not come back and so the ministers made Hari÷candra the king of Ayodhyà.
     7) %<Vi÷vàmitra meets Tri÷aïku.>% When Hari÷candra became king, Tri÷aïku was living in Ambàvana (forest of Ambà) as a great devotee of the goddess. It was at that time that Vi÷vàmitra returned home after his penance. Vi÷vàmitra enquired of his wife how they managed to live during the great famine. Then Satyavatã, wife of Vi÷vàmitra, told him the whole story of how Satyavrata helped them, why he killed Nandinã, Vasiùñha's cow, and how they ate cow's flesh, how Satyavrata was cursed to be a caõóàla, how he was called back as king and how he was at that time living in Ambàvana. The eyes of Vi÷vàmitrà became wet when he heard the sorrowful story and he decided to end the caõóàlatva (state of being a caõóàla) of Satyavrata. He went straight to Ambàvana and met Tri÷aïku there.
     8) %<Tri÷aïku Svarga (Heaven of Tri÷aïku).>% Vi÷vàmitra promised Tri÷aïku that he would send him to heaven bodily and made preparations for a yàga. No other sage partook in the yàga because of instructions from Vasiùñha. But undaunted, Vi÷vàmitra conducted the yàga alone and, as the power of his performances increased, Tri÷aïku started rising bodily from earth slowly and soon rose up to heaven. When the devas found a Caõóàla standing with his physical body before the gates of heaven, they ran to Indra and told him. Indra got angry and pushed him out from heaven and Tri÷aïku came falling down with his head turned downwards to the earth. Tri÷aïku cried loudly calling Vi÷vàmitra by name. When Vi÷vàmitra, hearing the noise, looked up he saw poor Tri÷aïku descending fast from heaven with his head turned upside down. Vi÷vàmitra's anger knew no bounds and he roared aloud "Let Tri÷aïku stay where he is now." Tri÷aïku stopped in mid-air. Indra did not allow Tri÷aïku to come up and Vi÷vàmitra did not allow him to come down. Indra then made a separate heaven for Tri÷aïku below original heaven. Then Vi÷vàmitra started to create another Indra and devas for the new heaven. The devas were frightened and Indra then approached Vi÷vàmitra and requested him to desist from his attempt to make duplicate devas promising him that he would give Tri÷aïku a seat in his heaven itself. Vi÷vàmitra agreed to it. At once Indra brought a golden Vimàna and took him bodily to heaven. (Sargas 57 to 59, Bàlakàõóa, Vàlmãki Ràmàyaõa 7th Skandha, Devã Bhàgavata; 9th Skandha, Bhàgavata; Chapter 13, Harivaü÷a; Sundara Kàõóa, Kamba Ràmàyaõa; Chapter 71, âdi Parva; Chapter 12, Sabhà Parva).

#<TRIøAðKU II># A philosopher. He is mentioned in several places in Taittirãyopaniùad.

#<TRIúAVAöA># A sage. When he went to Hastinàpura as a messenger of peace, he met ørã Kçùõa on the way. (Chapter 83, Udyoga Parva).

#<TRIøIRAS I># A demon who was a friend of Ràvaõa. The Khara-Dåùaõa-Tri÷iras combination led the attack on ørã Ràma in the forest of Daõóaka when Lakùmaõa cut off the nose and breasts of the demoness øårpaõakhà. Ràma and Lakùmaõa killed all the three. Tri÷iras was a powerful fighter and ørã Ràma's forehead was wounded by an arrow from Tri÷iras. The latter came and fought in a chariot drawn by four horses. He was killed by an arrow from Ràma. (Sarga 26, Araõya Kàõóa, Vàlmãki Ràmàyaõa).

#<TRIøIRAS II># (VIøVARæPA). Once there was a celebrated Prajàpati of name Tvaùñà. Though he was of a pious nature interested in the welfare of Brahmins, he hated Indra. He thought of destroying Indra somehow. With that purpose in view he produced by his wife Recanà, a powerful son and named him Vi÷varåpa. The boy had three heads and so he was called Tri÷iras (Tri=Three øiras--head) also. He could use his three heads for three different purposes at a time. He would drink wine with one head and mutter the Veda-mantras by another head and see the world by the third.
     Even from boyhood he disliked worldly pleasures and, abandoning even food, started to do penance. During the hot season he would sit amidst fire and during the cold season he would sit in water to do penance. He would stand with his head down and do penance. The penance of Tri÷iras was so severe that Indra began to get frightened. He sent celestial maidens to stop the penance but all the attempts proved futile before that great ascetic. Then Indra himself riding on Airàvata went and killed the sage by his Vajràyudha. Indra feared whether Tri÷iras would come to life again and wreak vengeance on him. So he ordered a carpenter standing nearby to bring to him the three heads separated from the body. The carpenter cut off the heads from the body and as each head fell to the ground several kinds of birds were found escaping from it. From the head which used to mutter Vedic mantras rose the Kapi¤jala birds; from the head used for drinking wine rose Kalapiïga birds and from the third rose the Tittiri birds. When the birds thus rose to the air Indra was convinced that Tri÷iras was dead and he went away See under Vi÷varåpa. (6th Skandha, Devã Bhàgavata).

#<TRIøOKA># A sage who was the son of Kaõva. The A÷vinãdevas once redeemed the cows belonging to this sage. (Såkta 112, Anuvàka 16, Maõóala 1, ègveda).

@<[Page 796a]>@

#<TRIøèðGA># A mountain. This stands to the north of Mahàmeru. Mahàmeru spreads over an area of eighteen thousand square miles and is two thousand miles high. It is surrounded by eight other small mountains two on each side. To the east is Jañhara and Devakåña. Pavamàna and Pàriyàtra stand to the west while to the south are Kailàsa and Karavãra. On the north are Tri÷çïga and Makaragiri. (8th Skandha, Devã Bhàgavata).

#<TRISROTASä># A sacred river. This river lives in the court of Varuõa worshipping him. (øloka 23, Chapter 9, Sabhà Parva).

#<TRISTHâNA># A holy place. If one lives and fasts here for one month, one would be able to see God. (øloka 15, Chapter 25, Anu÷àsana Parva).

#<TRIúòUP># One of the seven horses tied to the chariot of Sårya. The seven horses are; Gàyatrã, Bçhatã, Uùõik, Jagatã, Triùñup, Anuùñup and Païkti. (Chapter 8, Aü÷a 2, Viùõu Puràõa).

#<TRIøæLA># A weapon of øiva with the Vaiùõava tejas (brilliance of Viùõu) obtained by churning Sårya. Vi÷vakarmà made the following: Cakràyudha (Discus weapon) of Viùõu, Tri÷åla (three-forked spike) of øiva, Puùpaka Vimàna (Aerial chariot) of Kubera and the weapon øakti of Subrahmaõya. (Chapter 2, Aü÷a 3, Viùõu Puràõa). (See under Vi÷vakarmà for more details).

#<TRIøæLAKHâTA># A sacred place. If a man bathes at this place and worships the devas and the manes, he would attain a place equal to that of Gaõapati. (Chapter 84, Vana Parva).

#<TRITA>#
     1) %<General information.>% A son of the sage Gautama. He had two brothers called Ekata and Dvita. (See under Ekata).
     2) %<Other details.>%
     (i) Ekata, Dvita and Trita were born to clean the hands of the devas when they become smeared with the sacrificial butter during the yàgas. Of these Trita once fell into a well while drawing water and the asuras closed the well. But Trita escaped opening the top. (Såkta 52, Anuvàka 10, Maõóala 1, ègveda).
     (ii) Once Ekata, Dvita and Trita were stranded in a desert and desperately needed water to quench an increasing thirst. At last they found a well and Trita after getting down and quenching his thirst brought water to his brothers. The cruel brothers, after drinking the water pushed Trita into the well and covered the well with the wheel of a bullock-cart. Trita prayed to the A÷vinãdevas for help and they appeared before him and rescued him from the well. (Såkta 105, Maõóala 1, ègveda).

#<TRIVARCAS (TRIVARCAKA)># A sage who was the son of Aïgiras. He joined with four other sages and did penance and produced a son named Pà¤cajanya equal to the god Agni in splendour. The other four sages were Ka÷yapa, Pràõa, Cyavana and Agni. (ølokas 1 to 5, Chapter 220, Vana Parva).

#<TRIVAKRâ># A hunchback of a woman who was engaged in the work of making scented cosmetics for Kaüsa. This woman saw ørã Kçùõa on his way to the palace of his uncle Kaüsa in Mathuràpurã. Even at the first sight she felt a great respect and devotion towards Kçùõa and she gave him the scented cosmetics she was carrying to Kaüsa. Kçùõa placed a foot of his on hers and holding her chin by both the hands raised it up and lo! she stood straight without her hunch. She requested Kçùõa to stay with her that night but Kçùõa left her saying he would stay with her on another day which he did the next day itself. (10th Skandha, Bhàgavata).

#<TRIVIKRAMA># Another name for Vàmana.

#<TRIVIKRAMASENA># A mighty king.

#<TRIVIúòAPA># A sacred place inside Kurukùetra. If one bathes in the holy tank there and worships øiva one would go to heaven. (Chapter 83, Vana Parva).

#<TèöABINDU I># A lake in the forest of Kàmyaka. The Pàõóavas once during their exile went to Tçõabindusaras from Dvaitavana. (øloka 13, Chapter 258, Vana Parva).

#<TèöABINDU II># A sage. This sage sat and did penance at a place called èùitãrtha. (Chapter 20, Padma Puràõa).
     1) %<Grandfather of Vi÷ravas.>% Vi÷ravas, father of Ràvaõa was the son of Màninã, daughter of Tçõabindu. There is a story about him in Uttara Ràmàyaõa.
     Once the sage Pulastya was doing penance in a secluded place in the Himàlayas when a few Deva Gandharva women came to that place and disturbed his penance by their dances and noise. The angered sage gave a curse to that place saying that any woman coming to that place would become pregnant. Màninã, daughter of Tçõabindu went to this place unaware of the curse and got pregnant. She came weeping to her father and Tçõabindu immediately took his daughter to Pulastya and asked him to marry Màninã. Pulastya married Màninã and Vi÷ravas was born to her.
     2) %<How he cursed Hanåmàn.>% Once Hanåmàn caught hold of a lion and elephant in fight and tied them each to a post on the two sides of the à÷rama of Tçõabindu. When the sage stepped out from the hermitage, he was for a moment frightened by the sight of two mighty animals on the sides of his à÷rama and knew by his divine powers that the perpetrator of that deed was Hanåmàn and so he cursed him saying that he would lose all his divine powers forthwith. Hanåmàn begged for relief and the sage said that he would regain his powers at the time of his going in search of Sãtà when another member of his species would remind him of his lost divine powers. Hanåmàn remained oblivious of his powers till the time when the monkeys were trying to leap to Laïkà from the Mahendra mountain on the shores of Bhàrata. Jàmbavàn, a mighty monkey chief called Hanåmàn to his side and made him understand the great powers latent in him. From that moment onwards Hanåmàn regained his lost powers and became his old self. (See under Hanåmàn).

#<TèöAKA># A saintly King. He sat in the court of Yama and worshipped him. (øloka 17, Chapter 8, Sabhà Parva).

#<TèöAPA># A Deva Gandharva. He partook in the Janmotsava of Arjuna. (øloka 56, Chapter 122, âdi Parva).

#<TèöASOMâðGIRAS># A sage who lived in the south of Bhàrata. (øloka 34, Chapter 150, Anu÷àsana Parva).

#<TèöâVARTA># A demon who was the son of Tàrakàsura. This demon was living serving Kaüsa. Kaüsa once sent Tçõàvarta to kill Kçùõa growing up in Ambàói. Tçõàvarta, in magic disguise went to the house of Nandagopa. Even when he entered the place bad omens were visible. Ya÷odà was breast-feeding baby Kçùõa keeping the babe in her lap. Soon Ya÷odà felt the babe gaining weight and very soon she felt the weight unbearable and rose up to place the child on a mat on the ground. But even before that Ya÷odà was fixed to the ground by the weight of the babe. But somehow she placed the babe on a mat on the ground and went out to wash her hands and face. When she came back she could not find the babe on the mat. Tçõàvarta had come in the form of whirl-wind and had already carried away the child. But after some time the weight of the babe increased so much that Tçõàvarta, unable to carry the weight, wanted to drop the child to the ground. But the child stuck on to his neck and breast tightly and Tçõàvarta finding no escape from the tight hold which suffocated him, fell to the ground dead on a hard rock. (10th Skandha, Bhàgavata).

#<TèTäYâ># A river. This river sat in the court of Varuõa worshipping him. (øloka 21, Chapter 9, Sabhà Parva).

#<TRUòI I># Thirty alpakàlas make one Truñi. (See under Kàlamàna).

#<TRUòI II># A female attendant of Subrahmaõya. (øloka 17, Chapter 46, øalya Parva).

#<TRYAKúA># An ancient place of habitation. When the King of this place went to see Dharmaputra with gifts the gate-keepers did not allow him to enter the palace premises. (øloka 17, Chapter 51, Sabhà Parva).

#<TRYAMBAKA># One of the Ekàda÷a Rudras (eleven Rudras). See under Ekàda÷arudra).

#<TUGRA># A King extolled in the ègveda. This King sent his son Bhujyu with a large army by sea to conquer his enemies in dvãpàntara. When they were a long distance away from the shore the boats carrying them capsized in a storm and the prince and army were drowned in the sea. The prince then prayed to the A vinãdevas and they saved him and his army from the sea and sent them back to the palace. Those boats could travel both in the sea and the air. (Såkta 116, Maõóala 1, ègveda, Anuvàka 17).

#<TUHARA># A soldier of Subrahmaõya. (Chapter 45, øalya Parva).

#<TUHUöôA># A demon. This demon was born to Ka÷yapa of his wife Danu. (Chapter 65, âdi Parva).
     Accompanied by Tàrakàsura this demon once attacked Subrahmaõya. Tuhuõóa threw an iron mace against Gaõapati who blocked his chariot. By a single stone of Gaõapati, the diamond-studded mace of the demon broke into six pieces. When he found his mace gone the demon caught hold of Gaõapati and beat him with a spiked club on his forehead. Gaõapati cut him with his weapon (Axe) 'Veõmazhu'. The demon fell to the ground in two pieces but still his hold on Gaõapati was not released. Gaõapati tried his best but could not loosen the hold. Then Kuõóodara, a leader of the attendants of Gaõapati smashed the hands of Tuhuõóa with an iron mace. Tuhuõóa was killed thus. (Chapter 65, Vàyu Puràõa).
     This Tuhuõóa was born in his next life in the world as a King called Senàbindu. (øloka 19, Chapter 67, âdi Parva).

#<TULâDHâRA># A charitable and righteous Vai÷ya who lived in Kà÷ã. He gave the sage Jàjali dharmopade÷a and both of them entered heaven. (See under Jàjali).

#<TULâPURUúADâNA># See under Merudàna.

@<[Page 797b]>@

#<TULASä># (Holy Basil plant.
     1) %<General information.>% Tulasã is a plant held most sacred by the Hindus. There is a Puràõic background for Tulasã attaining this spiritualistic importance. In fact it is Mahàlakùmã, wife of Viùõu, who had herself taken the form of Tulasã. There is a story about it in Devi Bhàgavata.
     2) %<The curse of Sarasvatã.>% Sarasvatã, Gaïgà and Lakùmã were all, in the beginning, wives of Mahàviùõu. The Lord loved all the three equally. One day all the four were sitting together when Gaïgà sent lustful glances at Viùõu which was immediately noticed by both Sarasvatã and Lakùmã. Sarasvatã got angry and rising up caught hold of the hair of Gaïgà and dragged her to the ground. Lakùmã then caught hold of Sarasvatã to prevent further assault but Sarasvatã then poured all her rage on Lakùmã and cursed her to be born as a plant on earth. Gaïgàdevã could not bear this and she cursed Sarasvatã to be born as a river on earth. Sarasvatã retorted with a curse that Gaïgà also would be born as a river. When the whole tumult was over Viùõu called Lakùmã to his side and said--"Oh Devã, do not worry. Things have happened as predestined. You go and be born as the daughter of Dharmadhvaja and grow up there. From there by divine grace you will be transformed into a plant sacred enough to make all the three worlds pure. That plant will be named Tulasã. When you will be thus living as Tulasã, a demon named øaïkhacåóa with part of my virile strength will be born and he will marry you. Then you can come back to me. The holy river Padmàvatã will also be another form of your spirit."
     3) %<The story of Dharmadhvaja.>% Who was this Dharmadhvaja to whom was born Mahàlakùmã as a daughter? In times of old there was a Manu called Dakùasàvarõi who was extremely virtuous and a part of Viùõu. Descending from Dakùasàvarõi were Brahmasàvarõi-Dharmasàvarõi-Rudrasàvarõi-Devasàvarõi-Indrasàvarõi Vçùadhvaja. This last named was a great devotee of øiva and because of his great affection for this devotee øiva lived a whole period of a devayuga in the à÷rama of Vçùadhvaja. King Vçùadhvaja by an edict prohibited the worship of any other deity than øiva in his country. Even the worship of Mahàlakùmã ordained by the Vedas during the month of Bhàdra (September) became extinct. All Yàgas and worship of Viùõu came to a stop. Sårya (Sun-god) got angry at this belittling of other gods than øiva and cursed the King Vçùadhvaja that he would cease to be prosperous. øiva did not like it and he went to punish Sårya holding his trident in his hand. Sårya was frightened and he approached his father Ka÷yapa. Ka÷yapa and Sårya went to Brahmà and acquainted him with all details. Brahmà also was helpless in the matter and so all the three of them went to Mahàviùõu. They prostrated before Viùõu and told him all. At that time øiva also came there. Addressing all of them Viùõu said "Oh, Devas, within this half an hour twentyone yugas have passed by on the earth. He about whom you have come to speak to me is dead and gone. Even his son Rathadhvaja is dead. The latter has two sons named Dharmadhvaja and Ku÷adhvaja. They are dull and splendourless now because of the curse of Sårya and are now worshipping Lakùmã." Saying thus Viùõu disappeared.
     4) %<Birth of Tulasã.>% Dharmadhvaja and Ku÷adhvaja did penance to propitiate Mahàlakùmã. Ku÷adhvaja had a wife named Màlàvatã. She bore a daughter named Vedavatã. Sãtà, wife of ørã Ràma, was a rebirth of this Vedavatã.
     King Dharmadhvaja had a wife named Màdhavã. Mahàlakùmã entered her womb as an embryo and after a hundred years Màdhavã gave birth to a daughter. Even at the time of birth the child looked like a matured girl and was extremely pretty. She was therefore, called Tulasã, meaning matchless. (Tula=match). This Tulasã abandoning all worldly pleasures went to Badarikà÷rama and started doing penance there with the prayer that Mahàviùõu should become her husband. She did penance for twentyfour thousand years sitting amidst fire in the hot season and sitting in water in the cold season and taking only fruits and water as food. Then she did penance for another thirtythousand years eating leaves only, another forty thousand years taking air only as food and another ten thousand years without any food. At this stage Brahmà appeared and asked her the object of her Penance. She replied she wanted Mahàviùõu to be her husband. Hearing this Brahmà said thus--"Devi, you know the cowboy Sudàmà born of a part of ørã Kçùõa. That brilliant cowboy has now been born on earth, due to a curse of Ràdhà, as a demon named øaïkhacåóa. He is matchlessly eminent and has once fallen in love with you seeing you at Goloka. You will become his wife and later you can become the wife of Nàràyaõa. At that time a part of your divine body will remain on earth as a plant named Tulasã. Tulasã will become the most sacred of all plants, dear to Viùõu, and all worship without using Tulasã leaves would be ineffective."
     5) %<Marriage of Tulasã.>% Due to a curse of Ràdhà, Sudàmà, the cowboy, was born on earth as a demon named øaïkhacåóa. He did penance sitting at Badarikà÷rama and obtained Viùõukavaca. Another object of his was to marry Tulasã. He obtained a boon from Brahmà that his death would occur only when the Viùõu Kavaca was removed from his body and the chastity of his wife was lost. At that time øaïkhacåóa and Tulasã met each other in the forests and were married. øaïkhacåóa, brilliant and majestic, went about with Tulasã in amorous sports creating jealousy even among the devas. His arrogance gave innumerable troubles to the devas and they along with Brahmà and øiva approached Mahàviùõu for a remedy. Viùõu then sent øiva with his spike to kill øaïkhacåóa and he himself started to molest the chastity of his wife Tulasã. øaïkhacåda took leave of Tulasã to go and fight with øiva. When Tulasã was thus left alone, Mahàviùõu in the form of øaïkhacåóa approached Tulasã and after some preliminary talks entered into sexual acts. Tulasã found some difference in the usual sexual methods and suspecting foul play jumped up to curse the impostor. At once Mahàviùõu appeared in his true form and said "You have been doing penance for a long time to get me as your husband. Your husband øaïkhacåóa was the chief of my Pàrùadas, Sudàmà. It is time for him to go back to Goloka getting himself released from the curse. By this time øiva would have killed him and he would have gone to Goloka as Sudàmà. You can now abandon your body and come with me to Vaikuõñha to enjoy life as my wife.
     Your body will decay and become a holy river named Gaõóakã; your hair will become Tulasã plant the leaves of which will be held sacred in all the three worlds."
     Tulasã then changed herself into the form of Lakùmã and went to Vaikuõñha with Mahàviùõu. (9th Skandha, Devã Bhàgavata).
     6) %<The greatness of Tulasã.>% Everything of the Tulasã plant, leaves, flowers, fruits, roots, twigs, skin and even the soil around is holy. The soul of a dead one whose dead body is cremated using Tulasã twigs for firewood would attain a permanent place in Viùõuloka. Even great sinners would be absolved of their sins if their dead bodies are cremated with Tulasã twigs. If at the time of death one thinks of God and mutters His name and if his dead body is later cremated with Tulasã twigs, he would have no rebirths. Even he who has done a crore of sins would attain mokùa if at the time of cremating his dead body a piece of Tulasã twig is placed at the bottom of the funeral pyre. Just as all waters become pure by the union with Gaïgà water, all firewood is made pure by the addition of a small piece of Tulasã twig. If the dead body of one is cremated using Tulasã twigs alone, one's sins for a crore of Kalpa years would be washed away. Yamadåtas would keep away from one whose dead body is cremated with Tulasã twigs and servants of Viùõu would come near. If a light is burnt for Viùõu with a Tulasã stick it would be equal to burning several lakhs of lights for Viùõu. If one makes the Tulasã leaves into a paste and smears it on one's body and then worships Viùõu for one day, one would be getting the benefit of a hundred ordinary worships and also the benefit of doing a hundred godànas. (gifts of cows). (Chapter 24, Padma Puràõa).

#<TUMBURU I># A Deva Gandharva. He was the best musician among the Gandharvas.
     1) %<Birth.>% Tumburu was the son of Ka÷yapa, son of Marãci and grandson of Brahmà, born of his wife Pradhà. Of the sons of Ka÷yapa the four Gandharva sons, Tumburu, Bàhu, Hàhà and Håhå were noted for their sweet and pleasant conversation.
     2) %<Tumburu and the Pàõóavas.>% Mahàbhàrata states about several occasions when Tumburu has shown a special and deep interest in the Pàõóavas. The following few are of special mention--
     (i) Tumburu attended the Janmotsava of Arjuna. (øloka 54, Chapter 122, âdi Parva).
     (ii) Once this Gandharva gave Yudhiùñhira a hundred horses. (øloka 24, Chapter 52, Sabhà Parva).
     (iii) Tumburu welcomed Arjuna when the latter went to Devaloka at the invitation of Indra. (Vana Parva, Chapter 43, Verse 14).
     (iv) Once when the Pàõóavas were living incognito in the country of Viràña the Kauravas carried away the cattle of the King. Arjuna in disguise then fought against the Kauravas and Tumburu watched the fight with interest. (øloka 12, Chapter 56, Viràña Parva).
     (v) Tumburu was present at the A÷vamedhayàga of Yudhiùñhira. (øloka 39, Chapter 88, A÷vamedha Parva).
     3) %<How Tumburu was born as Viràdha.>% When Ràma and Lakùmaõa were in the forests in exile a demon named Viràdha attacked them. That demon was none other than Tumburu. Once when Tumburu was living in the city of Kubera he committed a sin and Kubera cursed him and made him into a demon. Kubera had then told him that he would get relief from the curse when he was slain by Ràma, son of Da÷aratha. ørã Ràma killed Viràdha and the latter regaining the form of Tumburu left for Gandharvaloka. (See under Viràdha).
     4) %<How he cursed Puråravas.>% It is found in Kathàsaritsàgara that the temporary separation which Puråravas had from Urva÷ã was due to a curse by the Gandharva Tumburu.
     After marrying Urva÷ã Puråravas once went to Devaloka at the invitation of Indra. He was invited to help Indra in his fight against the asuras. Indra celebrated the day on which one of the best of the demons, Màyàdhara was killed. Rambhà was dancing before àcàrya Tumburu on the occasion and Puråravas finding fault with her dance mocked at her. Rambhà felt insulted and asked the King thus: "Fool of a King, what do you know of the divine dances of Devaloka?" Puråravas retorted that he had learnt more of dancing from Urva÷ã than what her preceptor Tumburu knew. Tumburu got angry and cursed Puråravas that he would live separated from Urva÷ã till he did penance to please Mahàviùõu. The Gandharvas then carried away Urva÷ã from Puråravas. (See under Puråravas).
     5) %<Other details.>%
     (i) Tumburu was a member of the court of Indra. (øloka 14, Chapter 7, Sabhà Parva).
     (ii) Tumburu was a member of the court of Kubera. (øloka 26, Chapter 10, Sabhà Parva).
     (iii) The songs of Tumburu who was a worshipper of Kubera used to be heard from the mountain of Gandhamàdana on the full-moon day. (øloka 29, Chapter 159, Vana Parva).

#<TUMBURU II># A sage.
     %<Some details.>%
     (i) This sage was one among the many sages who came from the north to visit ørã Ràma on his return to Ayodhyà after the exile. Those who came from the north were--Ka÷yapa, Vasiùñha, Atri, Vi÷vàmitra, Gautama, Jamadagni, Bharadvàja, Sanakàdis, øarabhaïga, Durvàsas, Mataïga, Vibhàõóaka and Tumburu. (Uttara Ràmàyaõa).
     (ii) Tumburu was one among the çùis who visited Bhãùma lying on his bed of arrows. (Chapter 47, øànti Parva).

#<TUöôA I># A King. The Pàõóavas invited this King to take part in the great Mahàbhàrata battle. (øloka 21, Chapter 4, Udyoga Parva).

#<TUöôA II># A demon. This demon who was one among the army of Ràvaõa fought against the monkey leader, Nala, in the Ràma-Ràvaõa battle. (øloka 9, Chapter 285, Vana Parva).

#<TUöôIKERA># An ancient place of Bhàrata. The people of this place took part in the great Mahàbhàrata battle. (øloka 20, Chapter 17, Droõa Parva).

#<TUðGAKâRAöYA># A holy place. The sage Sàrasvata did Devatàdhyayana on behalf of other sages at this place. (øloka 46, Chapter 85, Vana Parva).

#<TUðGAVEöâ># An ancient holy river of Bhàrata. People of Bhàratae came pure by drinking the water of this river. (øloka 27, Chapter 6, Bhãùma Parva).

@<[Page 799b]>@

#<TURäYA># A state of existence of Man. (See under Jàgrat).

#<TURVAøA># A King extolled in the ègveda. Narya, Turva÷a and Turvãti were contemporaries. (Såkta 54, Maõóala 1, ègveda).

#<TURVASU># A son born to Yayàti of his wife Devayànã. Yayàti had two wives øarmiùñhà and Devayànã. Of øarmiùñhà, Yayàtã had three sons named Druhyu, Anudruhyu and Påru and of Devayànã, two sons named Yadu and Turvasu.
     Once Yayàti called all his five sons to his side and asked them if any one of them would be willing to exchange his youth with his father's old age. All the four refused but Påru agreed to accede to his father's request. Yayàti then cursed Turvasu and all the other three. (See under Yayàti).

#<TURVAYAöA># A King extolled in the ègveda (Maõóala 1, ègveda).

#<TURVäTI I># A King extolled in the ègveda.

#<TURVäTI II># A King. But since in some places he is mentioned as a sage, it must be presumed that he must have been a King who had become a sannyàsin during the latter part of his life. Once this sage was drowned and Indra came in time and rescued him. (Såkta 61, Maõóala 1, ègveda).

#<TUúâRA># A place of habitation of ancient Bhàrata. Scholars are of opinion that the present Tukhàristan was the ancient Tuùàra. The people of this place used to be called Tuùàras and their King Tuùàra. The King of Tuùàra was the store-keeper during the Ràjasåyayaj¤a of Yudhiùñhira, (Chapter 51, Vana Parva). The Pàõóavas during their exile crossed this country of Tuùàra on their way to Dvaitavana from the mountain of Gandhamàdana. During the great battle, the Tuùàras arrayed themselves on the right side of the Krau¤ca Vyåha (an army formation in the shape of a stork) constructed by Bhãùma. (øloka 21, Chapter 75, Bhãùma Parva). There is a statement in Chapter 65 of øànti Parva that a barbarous tribe called Tuùàras lived in the country of Màndhàtà.

#<TUúITAS># There were twelve good devas called Tuùitas in the Càkùuùa Manvantara. When the Càkùuùa Manvantara ended and the Vaivasvata Manvantara commenced all the twelve were born as sons of Ka÷yapa of his wife Aditi. Because they were born of Aditi they were called Dvàda÷àdityas. They were Viùõu etc. Thus the Tuùitas of the Càkùuùa Manvantara were the Dvàda÷àdityas of Vaivasvata Manvantara. (Viùõu Puràõa, Aü÷a 1, Chapter 15).

#<TUúòI># A daughter of Dakùa. She became the wife of Dharmadeva. Dharmadeva accepted as wives the thirteen daughters of Dakùa including Tuùñi. Their younger sister Khyàti etc were married to Marãci etc. (Chapter 7, Aü÷a 1, Viùõu Puràõa).

#<TUúòIMâN># A King of the Yayàti dynasty. (9th Skandha, Bhàgavata).

#<TVAúòâ I># A Prajàpati. This Prajàpati was an asura also. (Såkta 94, Anuvàka 14, Maõóala 1, ègveóa).
     1) %<Birth.>% There are contradictory statements in the Puràõas regarding the birth of Tvaùñà.
     (a) Vi÷vakarmà got four sons named Ahirbudhnya, Tvaùñà Ajaikapàt and Rudra. The great ascetic Vi÷varåpa was the son of Tvaùñà. (Chapter 15, Aü÷a 1, Viùõu Puràõa).
     (b) Ka÷yapa got as his sons the Ekàda÷arudras of his wife Surabhi. Surabhi who became pure by penance got by the grace of Mahàdeva five other sons named Aja, Ekapàt, Ahirbudhnya, Tvaùñà and Rudra. The noble and famous Vi÷varåpa was the son of Tvaùñà. (Chapter 18, Agni Puràõa).
     (c) Ka÷yapa Maharùi got a son named Tvaùñà of his wife Aditi. (øloka 34, Chapter 226, âdi Parva).
     Because of such varied statements it is not possible to say whose son Tvaùñà was.
     2) %<Indra's enemy.>% Even from the beginning, Tvaùñà hated Indra. Tvaùñà begot of his wife Recanà a son named Vi÷varåpa to kill Indra. Vi÷varåpa was the younger brother of Sannive÷a. Vi÷varåpa was called Tri÷iras also. (See under Tri÷iras). While Vi÷varåpa was doing penance Indra killed him by his Vajràyudha. Enraged at this Tvaùñà produced another asura named Vçtra to kill Indra. (See under Vçtra). Indra killed Vçtràsura also. At last greatly disappointed Tvaùñà cursed Indra that he would suffer from Putraduþkha (loss of son) and then went to the mount Meru to do penance.
     3) %<Other details.>%
     (i) Tvaùñà also treated as a Rudra. (Chapter 15, Aü a 1, Viùõu Puràõa).
     (ii) When the forest of Khàõóava was burnt, he stood on the side of Indra and fought against Kçùõa and Arjuna. He separated huge portions from the mountain and threw them against Arjuna and Kçùõa. (øloka 34, Chapter 226, âdi Parva).
     (iii) Tvaùñà shines in the court of Indra. (øloka 14, Chapter 7, Sabhà Parva).
     (iv) Ku÷eru, daughter of Tvaùñà was once abducted by Narakàsura. (Chapter 38, Dàkùiõàtya Pàñha, Sabhà Parva).
     (v) Vi÷vakarmà also used to be called Tvaùñà. (øloka 24, Chapter 100, Vana Parva).
     (vi) The monkey called Nala was the son of Tvaùñà. (øloka 41, Chapter 283, Vana Parva).
     (vii) Tvaùñà presented Subrahmaõya with two Pàrùadas named Cakra and Anucakra. (øloka 40, Chapter 45, øalya Parva).

#<TVAúòâ II># A King of the family of Bharata. This Tvaùñà was the son of Bhauvana and father of Viraja. (5th Skandha, Bhàgavata).

#<TVAúòâDHARA># One of the two sons of øukràcàrya who were deputed to do heinous acts of worship by øukra. The other was Atri. (øloka 37, Chapter 65, âdi Parva).

#<U># The letter 'u' means øiva. (Agni Puràõa, Chapter 348).

#<æ># This letter means 'protection'. (Agni Puràõa, Chapter 348).

#<UCAKA># A King of the Solar dynasty. (Bhàgavata, 9th Skandha).

#<UCATHYA># A muni in the line of the disciples of Vyàsa. (Bhàgavata, Skandha 12).

#<UCCAIøøRAVAS I>#
     1) %<Birth.>% A horse which emerged from water during the churning of the sea of Milk. (See under Kùãràbdhimathana). Devendra grabbed it the moment he saw it, and thenceforth it became his vehicle. (M.B. âdi Parva, Chapter 23, Verses 33-37).
     2) %<Colour of the horse.>% Once, during a controversy, Vinatà, wife of Ka÷yapa, contended that the colour of Uccai÷÷ravas was white, while another wife of Ka÷yapa, Kadrå said that its tail was black in colour. It was decided to bet that she who got defeated in this controversy should become the slave of the winner. Because the serpents, the sons of Kadrå, cheated Vinatà, she had to become Kadrå's slave. (See under Vinatà). (M.B. âdi Parva, Chapter 20).
     3) %<Lakùmãdevã became mare.>% Devã Bhàgavata relates a story of Mahàlakùmã becoming a mare on account of Uccai÷ ravas. King Revanta, son of Sårya and friend of Indra, once went to Vaikuõñha to pay his respects to Bhagavàn Viùõu, riding on Uccai÷÷ravas. Mahàlakùmã, who was then with Viùõu was surprised at the arrival of Revanta. Seeing the scintillating form of Uccai÷÷ravas, her brother, Mahàlakùmi sat looking at the horse unmindful of all other things. (Mahàlakùmã and the horse were both born from the Sea of Milk and hence were sister and brother). Thus occupied Mahàlakùmã did not hear Mahàviùõu asking, "Who is this one who comes like a second Cupid?" Angry at this Viùõu said--
     "So much attracted by the horse, you have not answered me. Because you enjoy (Ramasi) so much your name in future will be Ramà. You will also become frivolous like an uncultured woman. You have never been constant. Because you felt so much attracted to this horse in my very presence, you will be born as a mare in the world of men."
     According to this curse Mahàlakùmã had to be born as a mare in the world; the Hehaya dynasty had its origin from her. (See under Ekavãra). (Devã Bhàgavata, Skandha 6).

#<UCCAIøøRAVAS II># A Mahàràja of the Påru dynasty. He was one of the six sons of King Avikùit. (M.B. âdi Parva, Chapter 94, Verse 53).

#<UCCHIKHA># A serpent born in the family of Takùaka. It was burnt to death at Janamejaya's serpent yaj¤a. (M.B. âdi Parva, Chapter 57, Verse 9).

#<UCCHèðGA># One of the two attendants given to Skanda by Vindhya. The other was named Ati÷çïga. (M.B. øalya Parva, Chapter 45, Verse 49).

#<UDâNAVâYU># One of the five life-breaths. The five life-breaths are Pràõa, Apàna, Samàna, Udàna and Vyàna.

#<UDAPâNA TäRTHA># A holy bath on the bank of the river Sarasvatã. It is said that Balabhadra Ràma, while going on a pilgrimage, had visited this holy bath. There is a story showing how this place became a holy bath. Long ago there was a hermit named Gautama, who had three sons called Ekata, Dvita and Trita. The father was much pleased at the dutiful and devotional character of his sons. One day he performed a sacrifice and went to heaven. Then the kings and the priests who were present for the sacrifice began to honour and respect Trita. Ekata and Dvita did not like this. The three brothers performed sacrifices and acquired a large number of cows. With these cows they started for the east. Trita walked before. Ekata and Dvita who were behind, made a consultation and drove the cows another way. Trita walked on in front, alone. On the bank of the Sarasvatã he saw a wolf and getting terrified, he fell into a well in which there was no water. Standing in the well, he imagined a creeper that was hanging to the well as 'Soma' (a herb used as oblation in sacrifice) and performed sacrifice, chanting the Vedas. His chanting was heard in heaven and Bçhaspati and other gods came to him and asked him what boon he desired. Trita told them that he only wanted to be saved from the well. Immediately the river Sarasvatã flowed into the well and the waves began to swell. Standing on the waves he praised and glorified the gods. Then he returned home and cursed Ekata and Dvita and transmuted them into wolves. Trita said that their children would become monkeys and cattle. It happened so. The place where the Gods appeared before Trita, became famous and got the name Udapànatãrtha. (M.B. øalya Parva, Chapter 36).

#<UDâPEKúä># A son of Vi÷vàmitra. He was a Vedàntin. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 59).

#<UDARâKúA># A warrior of Skanda Deva. (M.B. øalya Parva, Chapter 45, Stanza 63).

#<UDARAøâöôILYA># A hermit of the Durbar of Indra. (M.B. Sabhà Parva, Chapter 7, Stanza 31).

#<UDARKA># A minister of Mahiùàsura. The ministry of Mahiùàsura was very powerful and efficient. The brave and haughty Cikùura was the war minister. Udarka was the general of the army. (See under Mahiùàsura).

#<UDAYAGIRI I># The mountain of the rising. It is supposed by poets that the Sun and the Moon rise from this mountain.

#<UDAYAGIRI II># An ancient place of pilgrimage. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 93, that by conducting evening prayer and devotion at this place once, one could obtain the fruits of conducting evening prayer and meditation for twelve years continuously.

#<UDAYANA># A renowned king of the Candravaü÷a (Lunar dynasty).
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Påru-Janamejaya-Pràcinvàn-Pravãra-Namasyu-Vãtabhaya øuõóu-Bahuvidha-Saüyàti-Rahovàdã-Raudrà÷va-Matãnàra-Santurodha-Duùyanta-Bharata-Hasti-Ajamãóha-èkùa-Saüvaraõa-Kuru-Jahnu-Suratha-Vióåratha-Sàrvabhauma-Jayatsena-Ravyaya-Bhàvuka-Cakroddhata-Devàtithi-èkùa-Bhãma-Pratãpa-øantanu-Vyàsa-Pàõóu-Arjuna-Abhimanyu-Parãkùit Janamejaya-øatànãka-Sahasrànãka-Udayana.
     2) %<Birth.>% There was a city called Kau÷àmbã situated in the middle of the famous kingdom known as Vatsa in North India. The palace of king øatànãka, born of the family of Arjuna, was in Kau÷àmbã. Viùõumatã was the queen of øatànãka. She had been childless. One day while øatànãka was hunting in the forest, he met with the hermit øàõóilya, by whose blessings Viùõumatã conceived and gave birth to a son. That son was Sahasrànãka. When he came of age, øatànãka left the country with his son and went to the heaven to help the gods in their battle with the Asuras, and he died there. Sahasrànãka became a mighty emperor. Once he got an invitation from Indra to go to heaven and help the gods to fight the Asuras. After having defeated the Asuras, one day, he was walking with Indra in the Nandana Park, when he saw the gods playing with their wives in the park. Immediately the unmarried king became thoughtful and Indra read correctly, the reason for the sudden change in the king and said to the king. "Oh King! Don't be worried. A girl becoming you in every aspect, is born in the world. Her name is Mçgàvatã."
     Sahasrànãka was greatly pleased at this and he returned to the earth. In the chariot there were Tilottamà and the charioteer, with the king. The king who was deeply immersed in thinking about Mçgàvatã, did not attend to the conversation of Tilottamà, who getting angry cursed him thus:-"May you be separated for fourteen years from the person whose thought has prevented you from attending to what I have been telling you."
     The king married Mçgàvatã. She became pregnant. One day she told the king about her desire to dip in a pond of blood. The king got a pond ready, filled with the juice of Làkùà (a kind of wax, the boiled water of which will look like blood) and such other things. Mçgàvatã began to dip and splash in the pond of blood. When she was dipping under the juice, taking her to be a large piece of flesh, an eagle took her from the pond and flew away. The king was overwhelmed with grief and fell down. Then the charioteer came down from heaven and informed the king of the curse of Tilottamà, and then he returned.
     The eagle left Mçgàvatã in the mount of the Rising Sun and flew away. She cried aloud. A huge snake neared her to swallow her. Then a divine person appeared there and saved her from the snake and vanished. Then a hermit-boy came there and asked the lonely woman, clad in only one garment, about her story and took her to the hermitage of the hermit Jamadagni who blessed her. After some days she gave birth to a son. At that time an unknown voice was heard saying "This boy would become the most renowned king Udayana and his son would become the supreme Lord of the Vidyàdharas." Because he was born in the Udayàdri (the mount of the Rising Sun) he got the name Udayana. The boy Udayana grew up in the hermitage.
     3) %<Udayana to his father.>% The hermit Jamadagani who knew the past, present and the future performed all the rituals, necessary for a boy of Kùatriya caste (kingly race) such as Caula, Upanayana etc. and gave him education in every branch of knowledge. Because of her love and regard for her son, Mçgàvatã put on his arm a bangle with the name Sahasrànãka inscribed in it, which she had been wearing so long. One day, while Udayana was walking through the forest, he saw a snake-charmer catching a snake. He felt sorry for the snake. So he gave the bangle to the snake-charmer and set the snake free. When the snake charmer was gone, the snake told Udayana its story. That serpent was Vasunemi, the elder brother of Vàsuki. Out of gratitude the serpent gave Udayana the famous Lute Ghoùavatã and betels and taught him the art of making garlands and marks on the forehead which would never fade.
     The snake-charmer took the bangle to the capital for sale. Seeing the name of the king inscribed on it, the king's men took him before the king. He told the king everything. The king who had been suffering for the last fourteen years form the pangs of separation, started for the mount of the Rising Sun, without any loss of time. The hermit Jamadagni gave him his wife Mçgàvatã and son Udayana. They all returned to Kau÷àmbã.
     4) %<The anointment of Udayana.>% Sahasrànãka anointed his son Udayana as the heir to his throne, and appointed Yaugandharàyaõa, Rumanvàn and Vasantaka, the sons of three ministers, as ministers of Udayana. At the time of the anointment there was a shower of flowers from the sky and an unknown voice said "With the help of these ministers Udayana would bring the whole of the earth under his control." After a time Sahasrànãka went to the Himàlayas with his wife for penance.
     5). %<Vàsavadattà became Udayana's wife.>% A daughter was born to the king of Ujjayinã. Her name was Vàsavadattà. Her father Caõóamahàsena decided to give her in marriage to Udayana the king of Vatsa. How to bring this to pass? Caõóamahàsena and Udayana had been enemies. Finally he found out a way. It was to entrust Vàsavadattà to Udayana (who was a great teacher of music) for teaching her music. Ultimately he would fall in love with her and thus Udayana would become his son-in-law. This was the plan.
     King Caõóamahàsena sent a messenger to Kau÷àmbã. The messenger was sent back with a reply that, if his daughter was sent to Kau÷àmbã, he would teach her music. Caõóamahàsena did not like this. So he decided to take Udayana a prisoner somehow or other. The king had an elephant called Naóàgiri. He ordered for an artificial elephant to be made equal in size to Naóàgiri, and placed some soldiers inside the elephant. The artificial elephant with soldiers inside it was taken to the great forest in the Vindhya mountain and placed there. The men of Udayana saw this elephant and reported it to the king. Udayana decided to see the huge elephant which had appeared in the Vindhya. Udayana went to the forest and saw the huge elephant standing at a distance. The king found out a plan to catch it. Playing mild notes on his lute, the king alone neared the elephant. As the night was drawing and as he was immersed in music, he did not understand that it was an artificial elephant. As the king was nearing the elephant it went on retreating, and thus got the king away from his men. Then the soldiers got out of the elephant, surrounded the king and took him a prisoner. Thus Udayana began to live in the palace of Caõóamahàsena. His work was to teach Vàsavadattà music.
     The news reached Kau÷àmbã. Yaugandharàyaõa entrusted the affairs of the government to Rumaõvàn and started for Ujjayinã with Vasantaka. At Ujjayinã they got Yoge÷vara, a Brahmaràkùasa as friend. According to his advice Yaugandharàyaõa took the guise of a mad old man. Vasantaka adopted the guise of a sick man, suffering from pain in the stomach an uncouth figure to look at. They entered the city. The madness of Yaugandharàyaõa was an entertainment to the people. The ladies of the court liked him much. Vàsavadattà invited the madman to the harem. Udayana instantly recognized the mad man. Vasantaka also got admittance to the palace. He told Vàsavadattà the story of Lohajaïgha in an interesting way. (See under Lohajaïgha) Vàsavadattà began to be drawn more and more towards Udayana. She seemed to have forgotten even about the fact that her father was an enemy of Udayana, who had been thinking seriously of means of escape from the palace. Vàsavadattà agreed to accompany him. âùàdhaka got Bhadràvatã, the elephant of Vàsavadattà, ready for the flight. In the night Udayana and his retinue got on the elephant Bhadràvatã and fled from the palace. Kà¤canamàlà the maid of Vàsavadattà also accompanied her mistress. When they had passed the Vindhya mountain the elephant Bhadràvatã fell dead. When they all were standing around the dead elephant sadly, they heard an ethereal voice saying, "Oh King! I am a Vidyàdhara woman called Màyàvatã. I had been an elephant for so long. The son you are going to get, will also be helped by me. Your wife Vàsavadattà also, is a goddess, born as a woman purposely." Next day, all reached the palace of Udayana and the marriage of Udayana and Vàsavadattà took place shortly. Caõóamahàsena recognized that marriage.
     6) %<Udayana's marriage with Padmàvatã.>% Udayana spent his days with Vàsavadattà in the harem. The ministers Yaugandharàyaõa, Rumaõvàn, Vasantaka and others thought that the behaviour of the King was detrimental to the well-being of the country. They wanted to remove the King from the palace for a little while and to form an alliance with the powerful King of Magadha. By a marriage alliance all these could be achieved. The King of Magadha had a beautiful daughter called Padmàvatã. The ministers began to work with this end in view.
     Once Yaugandharàyaõa took Udayana to the forest of Làvàõaka and stayed there. It was reported to the King of Magadha that the King of Vatsa was drawing near to his kingdom. Fearing an attack from Udayana, the King of Magadha began to think of concluding a treaty with Vatsa. The King of Vatsa used to go for hunting everyday. One day he went to a distant place for hunting, and the minister went to the house of Vàsavadattà and informed her of their plans. Though it was not at all palatable to her, she gave her consent and agreed to help them as it was meant for the wellbeing of the King and the country. Accordingly, Yaugandharàyaõa took the guise of an old Brahmin, Vàsavadattà that of a young Brahmin lady and Vasantaka that of a Brahmin celibate with only one eye. They went to the kingdom of Magadha. Rumaõvàn set fire to the house of Vàsavadattà and spread the rumour that Vàsavadattà and Vasantaka had been burnt to death. Yaugandharàyaõa, Vàsavadattà and Vasantaka reached Magadha. They got into the capital and saw Padmàvatã sitting in the garden. The old Brahmin conversed with the princess for a while. She enquired about the young woman who was with him. The old Brahmin replied thus:--"She is my daughter Avantikà. Her husband has left the country. I request you to keep her with you till I find him out and bring him here. She may not like to be separated from her people. So let her brother, the celibate, also be here with her."
     Padmàvatã took them with gladness and Yaugandharàyaõa, bidding farewell, returned to the forest Làvàõaka. Avantikà and the Celibate lived in the palace with Padmàvatã. Vàsavadattà who had learned from Udayana the art of making garlands ans marks on the forehead which would not fade, had prepared them for Padmàvatã.
     The King of Vatsa returned to the forest Làvàõaka and found the house of his wife burnt down to ashes. He fell unconscious when he heard that Vàsavadattà and Vasantaka had been burnt to death.
     The spies of the King of Magadha who were in the forest of Làvàõaka, reported the rumour about the death of Vàsavadattà and Vasantaka to their King in Magadha, who wished to give his daughter Padmàvatã in marriage to Udayana. The marriage proposal was accepted by Udayana and wearing garlands and marks that would not fade Padmàvatã entered the wedding dais. Udayana married Padmàvatã. Yaugandharàyaõa made the King of Magadha take an oath that he would go for no more aggression. Udayana and his people reached Kau÷àmbã. On the way the King happened to see the mark on the forehead and the garland on the neck of Padmàvatã and asked her who had made them. Padmàvatã told the King the story of Avantikà. Udayana was definite that Avantikà was Vàsavadattà herself. Avantikà was brought before the King. Padmàvatã congratulated Vàsavadattà. Both of them loved each other and lived together as the loving wives of Udayana. (Kathàsaritsàgara, Làvàõakalambaka).
     7) %<Udayana gets a new throne.>% Once Udayana was sitting in the court-hall, when a Brahmin came there and made a complaint to the King that some cowherds had broken the legs of his son. The Brahmin said that a boy named Devasena sat on a stone in the forest and instantly he got kingly power. The leg of the Brahmin boy was broken by the friends of Devasena because he did not bow before Devasena.
     When he heard the story, the minister Yaugandharàyaõa said that that place must have some peculiarities. Accordingly the men of the King dug the place. He got a throne of gems. (Kathàsaritsàgara, Làvàõakalambaka).
     8) %<The son of Udayana.>% Vàsavadattà became pregnant and gave birth to a child. He was named Naravàhanadatta. Nàrada granted him a boon that Naravàhanadatta would become the emperor of the Vidyàdharas. (See under Naravàhanadatta).
     The princess of Takùa÷ilà named Kaliïgasenà fell in love with Udayana and she came to Kau÷àmbã. But no marriage took place. (See under Kaliïgasenà). Naravàhanadatta, the son of Udayana, married Madanama¤cukà who was the incarnation of Rati Devã (the wife of Madana). Udayana entrusted the country to his son and led a life of retirement with his wives. (Kathàsaritsàgara).

#<UDDâLAKA I># A disciple called âruõi of the teacher âyodhadhaumya. To know how âruõi got the name Uddàlaka, see under âyodhadhaumya.
     It is stated in Mahàbhàrata, Sabhà Parva, Chapter 7, Stanza 12 that this hermit Uddàlaka was a prominent figure in the Durbar of Indra. Uddàlaka had a son called øvetaketu and a daughter called Sujàtà. He gave his daughter Sujàtà in marriage to his favourite disciple Kahoóaka. The hermit Aùñàvakra was their son. See under Aùñàvakra. (M.B. Vana Parva, Chapter 132). Once Uddàlaka caused the river Sarasvatã to appear at the place of sacrifice. From that day onwards Sarasvatã got the name 'Manoramà' because when the thought came to his mind (manas) the river made its appearance. (M.B. øalya Parva, Chapter 33). It is mentioned in Mahàbhàrata, øànti Parva, Chapter 57, Stanza 10, that Uddàlaka expelled his son øvetaketu from the house because the son was a hater of Brahmins.

#<UDDâLAKA II># The story of another hermit of the name Uddàlaka is mentioned in the Mahàbhàrata, Anu÷àsana Parva. Chapter 71. This hermit is known as Uddàlaki also. Once this hermit happened to forget that he had left flowers, food and his waterpot on the bank of the river and reaching his hermitage, he asked his son Nàciketa to fetch them from the bank of the river. When Nàciketa reached the bank of the river, those things had been washed down by the current. The son returned and reported the matter to his father. The father got angry and cursed his son to death. Seeing the son lying dead on darbha (mattress made of darbha grass) the hermit cried aloud. In that flow of tears life returned to the body and the son woke up as if from sleep. The father asked the son about the news of the realm of Yama (the god of death) and the son told the hermit the news about the world of the dead.

#<UDDAöôAøâSTRä># One of the eighteen and a half famous poets of Kerala. He was a Sanskrit poet. His native place was Làñapura on the bank of river Pàlàr in Toõóamaõóala in the Tamilnad. The name of his father was ørã Kçùõa and that of his mothter was Raïgàdevã. Poet Ulloor says that øàstrã had another name Irugupanàtha. He had a very good education. After having completed his education, he travelled through ândhra, Karõàñaka, Kaliïga, Cola, Kerala and many other countries and finally came to Kozhikode and visited the King Mànavikramamahàràja. At the instance of the king he composed the drama called Mallikàmàrutam. Besides this we have obtained only the 'Kokilasande÷a' and some other single poems of øàstrã. It is said that there is a thesis on dramas also. øàstrã was not in the habit of respecting those who did not pay respect to him, however superior they might be. So some say that he was arrogant. A Malayàla Brahmin called Bhaññatiri of Kàkka÷÷eri, rose against øàstrã in Kerala.

#<UDDHAVA>#
     1) %<General information.>% A Yàdava. He was a friend and minister of ørã Kçùõa. In Mahàbhàrata, âdi Parva, Chapter 186, Stanza 18, mention is made that Uddhava was present on the occasion of the Svayaüvara (marriage) of Draupadã. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 218, Stanza 11, that at a famous celebration held in the mountain of Raivata, Uddhava was present. (See under Subhadrà).
     Uddhava was a disciple of Bçhaspati, and a man of great intelligence. It was this Uddhava who brought the dowry of Subhadrà to Indraprastha, when Arjuna married her. (M.B. âdi Parva, Chapter 220, Stanza 30).
     Once a king named øàlva besieged the city of Dvàrakà. At that time Uddhava saved Dvàrakà. (M.B. Vana Parva, Chapter 15, Stanza 9).
     2). %<The message carried by Uddhava.>% Kaüsa sent Akråra to Ambàói, and brought ørã Kçùõa to Mathurà. ørã Kçùõa killed Kaüsa and made Ugrasena king, and stayed in the city of Mathurà for a time. At that time ørã Kçùõa sent Uddhava to Ambàói to know about the well-being of the people there. The moment Uddhava entered Ambàói, the Gopas and gopa women, (cowherds) Ya÷odà and Nandagopa, all surrounded him to hear about ørã Kçùõa. They felt much pleased at knowing that ørã Kçùõa was getting on well. They sent through him many presents to ørã Kçùõa. He got all those presents into his chariot and took them to ørã Kçùõa in Mathurà. (Bhàgavata, Skandha 10).
     3). %<The end.>% ørã Kçùõa informed Uddhava beforehand the fact that the Yàdava dynasty was going to end. Uddhava felt grief and requested ørã Kçùõa to take him also to Vaikuõñha (the abode of Mahàviùõu). ørã Kçùõa taught Uddhava the doctrine that the body of man and such other things seen in the whole universe were nothing but mere delusion. At that time Uddhava asked ørã Kçùõa twentyone questions about Bandha and Mokùa (Bondage and deliverance).
     To all these questions Srã Kçùõa gave him satisfactory answers. (Bhàgavata Skandha 11).
     Before the destruction of Dvàrakà, the Yadus left the city. They went to Prabhàsatãrtha, a place on the sea coast and lived there. Uddhava who knew that the destruction was imminent, bade farewell to them and walked away alone. He was filled with a brightness. ørã Kçùõa did not stop him. (M.B. Mausala Parva, Chapter 3).
     It is stated in Bhàgavata, Skandha 11, Chapter 29, that Uddhava went to the hermitage of Badarikà and engaged himself in penance.

#<UDDäPAKA># See under Pa¤catantra.

#<UDäCYA># One of the disciples of Vyàsa. (Bhàgavata, Skandha 12).

#<UDRAPâRAKA># A serpent born in the family of Dhçtaràùñra. This serpent fell in the sacrificial fire of Janamejaya and was burnt to death. (M.B. âdi Parva, Chapter 57, Stanza 17).

#<UDVAHA I># A Kùatriya king born from the family of Krodhava÷a, an asura. (M.,B. âdi Parva, Chapter 67, Stanza 64).

#<UDVAHA II># A part of air. It is believed that air or wind is the breath of Mahàviùõu. In the Puràõas mention is made about 49 types of Maruts or winds. Seven breaths are important among them. They are: (1) Pravaha (2) âvaha (3) Udvaha (4) Saüvaha (5) Vivaha (6) Parãvaha and (7) Paràvaha. About Udvaha mention is made in Bhàùà Bhàrata, øànti Parva, Chapter 329 thus:
     "Which is the wind that takes water from the four oceans and gives it to the clouds? That ever-blowing great wind is Udvaha."

#<UDYOGAPARVA># A sub-section of Mahàbhàrata. (See under Bhàrata).

#<UGRA I># A military captain of øårapadmàsura, Chief of asuras. In the Vãramahendra Kàõóa of Skanda Puràõa, two warriors, Ugra and Mayåra are reported to have attacked Indrapurã.

#<UGRA II># One of the sons of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Verse 103). Bhãmasena killed him (M.B. Bhãùma Parva, Chapter 64, Verses 34, 35).

#<UGRA III># A Yàdava prince. The Pàõóavas sent to him also an invitation letter to help them in the war. (M.B. Udyoga Parva, Chapter 4, Verse 12).

#<UGRA IV># A synonym of Lord øiva. (M.B. Anu÷àsana Parva, Chapter 17, Verse 100).

#<UGRA V># Son of Kavi, the Prajàpati. (M.B. Anu÷àsana Parva, Chapter 85, Verse 133).

#<UGRA VI># See under Varõa.

#<UGRADAýúòRä># A daughter of Mahàmeru. Merudevã had nine daughters, Meru, Pratiråpà, Ugradaüùñrã Latà, Ramyà, øyàmà, Nàrã, Bhadrà and Devavãthã. They were wedded by the sons of a king named Agnãdhra. (Bhàgavata, 5th Skandha)

#<UGRAKA># A serpent. (M.B. âdi Parva, Chapter 35, Verse 7).

@<[Page 804b]>@

#<UGRAKARMâ I># King of øàlva. Bhãmasena killed him. (M.B. Karõa Parva, Chapter 5, Verse 41).

#<UGRAKARMâ II># Military Chief of the Kekaya prince, Vi÷oka. Karõa killed him. (M.B. Karõa Parva, Chapter 8, Verses 4, 5).

#<UGRARAVAS># A muni. He killed one Duùpaõya (Setumàhàtmya). Duùpaõya was the last son of a merchant in Pàñalãputra. He killed many children for sport and his father sent him away. He went to the forest and there drowned to death a muni called Ugraravas, who was engaged in tapas. Ugraravas cursed him to death by drowning and his soul to wander about as a devil. The curse came true. (Setumàhàtmya).

#<UGRASENA I># King Ugrasena, father of Kaüsa.
     1) %<Genealogy.>% Descended from Viùõu thus: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Yadu-Sahasrajit-øatajit-Hehaya-Dharma-Kunti-(Kuõi)Bhadrasena-Dhanaka-Kçtavãrya-Kàrttavãryàrjuna-Madhu-Vçùõi-Yudhàjit-øini-Satyaka-Sàtyaki (Yuyudhàna)-Yaya-Kuõi-Anamitra-Pç÷ni-Citraratha-Kukåra Vahni-Vilomà-Kapotalomà-Tumburu-Dundubhi-Daridra-Vasu-Nàhuka-âhuka-Ugrasena-Kaüsa.
     2) %<Ugrasena became king.>% Ugrasena became king of Mathuràpurã. His Kingship was not a hereditary acquisition. There is a story behind it. In olden days, in the plateau of Kàlindã there was a famous place called Madhuvana. The place was called so because it was the abode of an Asura named Madhu. Madhu had a son, Lavaõa. øatrughna killed him as he was a very troublesome fellow and a thorn on the side of the Devas. øatrughna then established a beautiful kingdom there and ruled it. He named it Mathurà. After the death of øatrughna his two sons ruled Mathurà. Then, when the Solar dynasty came to its end, Mathurà came under the Yàdavas. A Yàdava king called øårasena ruled over the kingdom. Vasudeva, father of ørã Kçùõa was the son of øårasena. After the death of his father Vasudeva took up the profession of herding cows, and therefore Ugrasena, another king of the Yàdava dynasty had to become king of Mathurà. (Devã Bhàgavata, 4th Skandha).
     3) %<Ugrasena and Kaüsa.>% There is a common belief that Kaüsa was the son of Ugrasena. But, the Bhàgavata relates the following to the effect that Kaüsa was born to a Gandharva called Dramila of Ugrasena's wife.
     When once Ugrasena's wife was in her monthly periods, she walked in the forest with her companions. A Gandharva called Dramila saw her then, felt attracted by her and made her pregnant. Angered at this, she cursed Dramila thus: "Since you have procreated a son in me, while I am in my periods this son will be killed by a boy born in my husband's family." Kaüsa was the son born to her in the above manner. Kaüsa ascended the throne after putting Ugrasena in prison. According to the curse of Ugrasena's wife, ørã Kçùõa was born in Ugrasena's family and he killed Kaüsa. Nàrada had informed Kaüsa of the Dramila interlude. Kaüsa told this story secretly to Akråra when the latter was deputed by him to invite Kçùõa to the dhanur yaj¤a. (Bhàgavata, 10th Skandha).
     %<The name âhuka.>% Genealogy states that Ugrasena was the son of âhuka. But, in certain contexts Ugrasena is called âhuka also. "Afterwards we made âhuka-Ugrasena King..." (M.B. Udyoga Parva, Chapter 128, Verse 39).
     5) %<Ugrasena imprisoned.>% Vasudeva, father of ørã Kçùõa was Ugrasena's minister. Kaüsa, when he attained majority imprisoned Ugrasena and became himself king. (M.B. Sabhà Parva, Chapter 22).
     6) %<Ugrasena regained kingdom.>% ørã Kçùõa killed Kaüsa with the permission of Ugrasena and made him king again. During the reign of Ugrasena, Jaràsandha and øàlva attacked Mathuràpurã. (See under Kçùõa).
     7) %<Ugrasena and the iron rod.>% While Ugrasena was ruling the Kingdom, the sages Vi÷vàmitra, Nàrada and Ka¤ja once came to Dvàrakà. To insult the sages, the Yàdavas brought before them, Sàmba dressed as a pregnant woman. The Yàdavas told the sages that she was Babhru's wife, and wanted to be told whether the child she delivered would be male or female. The sages understood their evil mentality, and prophesied that Sàmba would deliver an iron rod fierce enough to annihilate the whole Yàdava race. According to the prophecy the next day Sàmba delivered an iron rod. The Yàdavas imparted the news to Ugrasena, who got the iron rod reduced to powder and deposited the powder in the sea. He also enforced prohibition of liquor in the country. (To know how the powder of the rod ruined the Yàdava dynasty see under Kçùõa). (M.B. Mausala Parva, Chapter 1).
     8) %<After death.>% After his death, Ugrasena joined the Vi÷vadevatàs. Bhåri÷ravas, øala, Bhåri, Kaüsa-Ugrasena, Vasudeva, Uttara with his brother øaïkhathese kings (after death) joined the company of Vi÷vadevatàs. (M.B. Svargàrohaõa Parva, Chapter 5, Verses 16, 17).

#<UGRASENA II># A brother of King Janamejaya. He, along with his two brothers thrashed the son of Saramà. (M.B. âdi Parva, Chapter 3, Verses 1 and 2).

#<UGRASENA III># Son of Ka÷yapa by his wife Muni. (M.B. âdi Parva, Chapter 65, Verse 42). He was present at the birthday celebrations of Arjuna. (M.B. âdi Parva, Chapter 122, Verse 52). He was also present to witness the fight between Arjuna and Kçpàcàrya at the Viràña city. (M.B. Viràña Parva, Chapter 56, Verses 11 and 12).

#<UGRASENA IV># A king who was Svarbhànu, the asura, reborn. (M.B. âdi Parva, Chapter 67, Verses 12 and 13).

#<UGRASENA V># A son of Dhçtaràùñra. He is also called Citrasena. (M.B. âdi Parva, Chapter 67, Verse 100). This Ugrasena was killed by Bhãma. (M.B. Droõa Parva, Chapter 137).

#<UGRASENA VI># Son of Parãkùit, king of the Lunar dynasty. (M.B. âdi Parva, Chapter 94, Verses 52-54).

#<UGRAøRAVAS I># Son of Muni Lomaharùa. He is the Såta who told Puràõic stories to the munis at Naimiùàraõya. (M.B. âdi Parva, Chapter 1, Verse 1).

#<UGRAøRAVAS II># A son of Dhçtaràùñra. Bhãmasena killed him in the battle of Kurukùetra. (M.B. âdi Parva, Chapter 67, Verse 100, and Droõa Parva, Chapter 157, Verse 19).

#<UGRAøRAVAS III># Husband of øãlavatã. (See under Atri, Para 7).

#<UGRATAPAS># Son of Sutapas, a muni of the Bhçgu dynasty. Once he concentrated his mind and thoughts on ørã Kçùõa immersed in love of the Gopãs with the result that he was born as daughter of Sunandà, the Gopã in Ambàói, and served Kçùõa. (Padma Puràõa).

@<[Page 805b]>@

#<UGRATEJAS I># A synonym of Lord øiva. (M.B. Anu÷àsana Parva, Chapter 17, Verse 5).

#<UGRATEJAS II># A serpent. It welcomed Balabhadraràma once. (M.B. Mausala Parva, Chapter 4, Verse 15).

#<UGRATäRTHA># A Kùatriya king, who was Krodhava÷a, the asura, reborn. (M.B. âdi Parva, Chapter 67, Verse 65).

#<UGRâYUDHA I># A son of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Verse 99). He was present at the wedding of Pà¤càlã. (M.B. âdi Parva, Chapter 185).

#<UGRâYUDHA II># A Pà¤càla king and partisan of the Pàõóavas. Karõa wounded him in war. (Karõa Parva, Chapter 56, Verse 44).

#<UGRâYUDHA III># A powerful person, who fought on the Kaurava side. (M.B. øalya Parva, Chapter 2, Verse 37).

#<UGRâYUDHA IV># An emperor killed by Bhãùma. (M.B. øànti Parva, Chapter 27, Verse 10).

#<UGRODHA># A king of the lunar dynasty. (Bhàgavata, 9th Skandha).

#<UJJAYA># One of the sons of Vi÷vàmitra. They were Brahmavàdins. (M.B. Anu÷àsana Parva, Chapter 4, Verse 58).

#<UJJâNAKA># The â÷rama of ârùñiùeõamaharùi was situated near Mount Gandhamàdana in front of Mànasa lake. Ujjànaka was a lake near the à÷rama. A dip in the waters of the lake, it was believed, would wash off all sins. (M.B. Anu÷àsana Parva, Chapter 25, Verse 35).

#<UJJAPâLAKA># A desert near the à÷rama of Uttaïka muni. Dhundhu, offspring of the asuras, Madhu and Kaiñabha, lived in this desert. (See under Dhundhu).

#<UJJAYANTAPARVATA># A mountain near the Piõóàraka temple in Sauràùñra. It is believed to possess wonderful siddhis. (M.B. Vana Parva, Chapter 88, Verse 21).

#<UJJAYINä># One of the seven very sacred places in ancient India. Its ancient name was Avantã. The seven sacred cities are: Ayodhyà, Mathurà, Màyà, Kà÷ã, Kà¤cã, Avantikà, and Dvàravatã. The famous Mahàkàla temple described by Kàlidàsa was on the banks of the river øiprà flowing through Ujjayinã. Jyotirliïga of øiva is the presiding deity in the temple. There is also a holy bathing ghat called Koñitãrtha here. A bath in it is as beneficial as an A÷vamedha yaj¤a. (M.B. Vana Parva, Chapter 82).

#<UKTHA># Agni, the father of Paràvàõã. This agni is saluted with three kinds of Uktha hymns. (M.B. Vana Parva, Chapter 219, Verse 25).

#<UKTHA (M)># A particular portion of Sàmaveda.

#<ULæKA I># The son of øakuni. (M.B. Udyoga Parva, Chapter 57, Stanza 25). It is stated in Mahàbhàrata, âdi Parva, Chapter 182, Stanza 22, that Ulåka was present at the Svayaüvara (the Bride choosing a husband) of Draupadã. In the Bhàrata Battle Ulåka was sent as a messenger to the camp of the Pàõóavas by Duryodhana. (M.B. Udyoga Parva, Chapter 161). After that he returned to Duryodhana with the message of the Pàõóavas. (M.B. Udyoga Parva, Chapter 163). He combated with the King of Cedi on the first day of the battle. (M.B. Bhãùma Parva, Chapter 45). After that Sahadeva attacked Ulåka. (M.B. Bhãsma Parva, Chapter 72, Stanza 5). Arjuna defeated Ulåka. (M.B. Droõa Parva, Chapter 171, Stanza 40). After the death of the teacher Droõa, Ulåka fled from the battle-field. (M.B. Droõa Parva, Chapter 193, Stanza 14). It is mentioned in Mahàbhàrata, Karõa Parva, Chapter 25, Stanzas 9 to 11, that Ulåka defeated Yuyutsu. Next fight was between Sahadeva and Ulåka in which Sahadeva killed Ulåka. (M.B. øalya Parva, Chapter 28, Stanzas 32 and 33). The following are the synonyms of Ulåka, given in the Mahàbhàrata:--øàkuni, Kaitaka, Saubalyasuta and Kaitavya.

#<ULæKA II># A Yakùa (a demi-god). It is stated in Mahàbhàrata, âdi Parva, Chapter 32, that Garuóa and this Yakùa fought with each other.

#<ULæKA III># A son of Vi÷vàmitra. He became a hermit. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 51). It is mentioned in the Mahàbhàrata, øànti Parva, Chapter 47, Stanza 11, that this Ulåka visited Bhãùma on his Bed of arrows.

#<ULæKADæTâGAMANAPARVA># A sub-section of a Parva in the Mahàbhàrata. (See under Bhàrata).

#<ULæKâøRAMA># A holy place. (M.B. Udyoga Parva, Chapter 186, Stanza 26).

#<ULæPä># Wife of Arjuna.
     1) %<How she became the wife of Arjuna.>% Once Arjuna happened to enter the palace in which Dharmaputra was living with Pà¤càlã. As a result, Arjuna had to go on a pilgrimage for a year. (See under Iràvàn). Arjuna reached Gaïgàdvàra. When he got down into the river Gaïgà, he saw Ulåpã the daughter of Nàgaràja (King of the serpents). He asked her a few questions. She told him thus:--"I am the daughter of the serpent Kauravya of the family of Airàvata. I came to bathe in the river and when I saw you I grew amorous." Arjuna told her that Dharmaputra had imposed on him celibacy for twelve months and that it was not right to marry in the meantime. Ulåpã argued with Arjuna and convinced him that it was not wrong to marry her. Arjuna married her. A son named Iràvàn was born to her.
     2) %<How Ulåpã caused Arjuna to be killed and how he was brought to life again.>% (See paras 28 and 29 under Arjuna).
     3) %<The end of Ulåpã.>% After having brought Arjuna back to life, Ulåpã reached Hastinàpura with Babhruvàhana and Citràïgadà. (M.B. A÷vamedha Parva, Chapter 87). As soon as she reached there she greeted Kuntã, Draupadã and Subhadrà. She gave them various kinds of presents. It is mentioned in Mahàbhàrata, A÷ramavàsika Parva, Chapter I, Stanza 23 that Ulåpã served Gàndhàrã at one time. In Mahàbhàrata, â÷ramavàsika Parva, Chapter 10, Stanza 46 it is mentioned that Ulåpã was greatly loved by the subjects. When the Pàõóavas began the 'great departure' (Mahàprasthàna) Ulåpã entered the River Ganges. Citràïgadà went to Maõalårapura.
     "Ulåpã, the daughter of the serpent Kauravya, jumped into the Ganges and to Maõalårapura, went Citràïgadà." (Bhàùà Bhàrata, Mahàprasthànika Parva, Chapter 1, Stanza 27).
     4) %<The other names of Ulåpã.>% Bhujagàtmajà, Bhujagendrakanyakà, Bhujagottamà Kauravã, Kauravyaduhità, Kauravyakulanandinã, Pannaganandinã, Pannagasutà, Pannagàtmajà, Pannage÷varakanyà, Pannagã, Uragàtmajà. These are the synonyms used in the Mahàbhàrata for Ulåpã.

#<ULæTA># A country in ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 54).

@<[Page 806b]>@

#<UMâ># Pàrvatã. (For details see under Pàrvatã).

#<UMLOCâ># A celestial woman. Umlocà with other celestial women participated in the birth celebration of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 65).

#<U¥CHAVèTTI># A brahmin. His story is told as follows in Jaimini A÷vamedha Parva.
     This poor brahmin who lived by begging got one day some food grain powder. After offering a portion of it to Agni and Brahmins, he divided the balance equally between the children. Then he sat down to take his own food when Dharmadeva, disguised as a brahmin, appeared and demanded food. U¤chavçtti gave all his food to the guest. Since that did not satisfy the guest, the sons also gave their shares of the food to him. Greatly pleased at the noble act of U¤chavçtti, Dharmadeva took the brahmin family with him to Svargaloka. One day a few particles of the foodgrain powder which remained with the brahmin fell on the earth. A mongoose came and played on that ground. That part of his body which got smeared with the food-grain powder became golden in colour. Though the mongoose went to the yaj¤a ground of Dharmadeva and repeated the above process there, the remaining portion of its body did not become golden.

#<UöôRA(M) (UòRAM)># A place in South India. Sahadeva subjugated this place. (M.B. Sabhà Parva, Chapter 31, Verse 71). People of Uõóram were present at the Ràjasåya of Yudhiùñhira with presents. (M.B. Vana Parva, Chapter 51, Verse 22).

#<UNMADâ># A celestial woman.
     1) %<Became a woman by the curse of Urava÷ã.>% Haüsa, the King of Gandharvas (semi-gods) had a general of the army called Durmada. He was a dangler. He had an eye on Urva÷ã. She was the wife of Puråravas a famous King. On several occasions Durmada followed Urva÷ã, with lustful desire. He had expressed his amour for her on several occasions. But Urva÷ã did not pay any heed to his words.
     One day Puråravas and Urva÷ã were present in the durbar of Indra. Puråravas and Urva÷ã had signalled a rendezvous for that night at the corner of the Nandana Park. Durmada understood this. He called a celestial woman named Unmadà to his side. They made a plan and accordingly Unmadà disguised herself as Urva÷ã and Durmada took the guise of Puråravas and both of them entered Nandana park. Puråravas went to Unmadà and conjugated with her. In the same way Urva÷ã received Durmada, mistaking him for Puråravas. After the conjugation Durmada laughed loud as if he had played a trick on Urva÷ã. Urva÷ã understood everything. Puråravas also arrived there. Urva÷ã cursed Durmada to take birth in the earth as a Ràkùasa and cursed Unmadà to be born in the earth as the daughter of a King and she said that at that time she would love one man and become the wife of another man. The aggrieved Durmada and Unmadà prayed for liberation from the curse. Urva÷ã gave them liberation thus:-"This Durmada will be born as the son of Unmadà. Seeing the death of her husband and son, she would jump into fire. After that she will enter heaven. Durmada will be killed by the sword of an enemy and will obtain heaven." According to this curse Durmada was born as the son of Dãrghajaïgha, the emperor of Hiraõyapura, under the name Pingàkùa and Unmadà was born as the daughter of the King of Videha. Her name was Hariõã (Brahmàõóa Puràõa, Chapter 3).
     2) %<The marriage and death of Hariõã.>% Hariõã grew up to be a young woman Once Piïgàkùa growing lustful took Hariõã and went through the sky. She cried aloud for a long time. Piïgàkùa, the asura, left her in a wild forest. At that time a King named Vasumanas came by that way hunting. He killed Piïgàkùa and then having heard the story of Hariõã got her on the horse called Jãmåta and sent her to Videha (Mithilà). Her father was much pleased at getting her back. He wanted to give her in marriage to Vasumanas. The date of the marriage was fixed. Invitations were sent to many Kings. Among them there was a king named Bhadra÷reõya, who took her by force and went away. There was a fierce battle between the two Kings, Bhadra÷reõya and Vasumanas and Vasumanas was defeated. Seeing this Divodàsa, the King of Kà÷ã, attacked Bhadra÷reõya. Though Divodàsa defeated Bhadra÷reõya, he did not like to harm the beaten King. So he returned to his kingdom. Bhadra÷reõya took Hariõã to his palace and married her. A son was born to her and he was named Durmada. This was the same Durmada who had taken birth and died as Piïgàkùa and who had been born again as the son of Hariõã. This Durmada took by force the daughter of his uncle called Citràïgã and a child was born to them. Bhadra÷reõya again engaged in a battle with Divodàsa, the King of Kà÷ã, and was defeated. Then his son Durmada got into the battlefield and he also was defeated.
     When all this news reached Vasumanas, the King of Ayodhyà, he became jealous of Bhadra÷reõya. A battle was fought between them in which Vasumanas was defeated. But a fierce battle was fought again in which Bhadra÷reõya and his son Durmada were killed. Durmada obtained heaven. Stricken with grief at the death of her husband and son, Hariõã got into fire and went to heaven. (Brahmàõóa Puràõa, Chapter 3).

#<UNMâDINä># A beautiful woman. She was the daughter of a Vai÷ya in the city of øràvastã. He went to the King Devasena and requested him to marry his daughter. Because of the interference of his favourites, the King did not marry her. The King's general married her. Once the King happened to see her by chance. When he saw how beautiful she was, he felt sorry that he did not marry her. From that day onwards the King grew morbidly torpid and finally died.
     This story was told by Yaugandharàyaõa, minister of Udayana, the King of Vatsa. (Kathàsaritsàgara, Làvàõakalambaka; Taraïga 1).

#<UNMâTHA I># Yama (Kàla) presented Skandadeva with two attendants. One was Unmàtha and the other Pramàtha. (M.B. øalya Parva, Chapter 45, Stanza 30).

#<UNMâTHA II># An attendant presented to Skandadeva by Pàrvatã. (M.B. øalya Parva, Chapter 45, Stanza 51).

#<UNMATTA># A warrior of a class of Ràkùasas (giants). In Agni Puràõa, Chapter 10, it is mentioned that this warrior died in the battle between Ràma and Ràvaõa. %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà--Heti--Vidyutke÷a--Suke÷a--Màlyavàn--Unmatta.
     Vidyutke÷a was born to Heti, the son of Brahmà by his wife Bhayà; Suke÷a was born to Vidyutke÷a by his wife Sàlakañaïkà and Màlã, Sumàlã and Màlyavàn were born to Suke÷a of his wife Devavatã, and to Màlyavàn by his wife øundarã, seven sons named Vajramuùñi, Viråpàkùa, Durmukha, Suptaghna, Yaj¤ako÷a, Matta and Unmatta and a daughter named Nalà were born. Prahasta, Akampana, Vikaña, Kàlakàmukha, Dhåmràkùa and some more Ràkùasas were the sons of Sumàlã, brother of Màlyavàn. Kaikasã, the mother of Ràvaõa, was the sister of Prahasta.

#<UNMUCA># A hermit of south Bhàrata. Mention is made about him in Mahàbhàrata, øànti Parva, Chapter 208, Stanza 28.

#<UPABARHAöA># See the 2nd para under Nàrada.

#<UPACâRA># (Hospitality). They are sixteen in number. (Things to be offered to the guest). They are called úoóa÷opacàras. They are given below:--(1) âsana (seat) (2) Pàdya (water to wash feet (3) Arghya (water to drink) (4) Snànãya (bath) (5) Anulepana (ashes or other fragrant things for besmearing) (6) Dhåpa (smoke) (7) Dãpa (light) (8) Naivedya (food) (9) Tàmbåla (Betel) (10) øãtalajala (cool drinks) (11) Vasana (clothing) (12) Bhåùaõa (ornaments) (13) Màlya (garland) (14) Gandha (sweet-smelling things) (15) âcamanãyaka (water to rinse mouth) (16) Sutalpa (Good bed).
     These are the sixteen offerings that we have to give to our guests.

#<UPACITRA># A son of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Stanza 95). In the Mahàbhàrata, Droõa Parva, Chapter 136 Stanza 22 it is mentioned that he was killed by Bhãmasena.

#<UPADEVA># A King of the Påru dynasty.

#<UPAGâHA># A son of Vi÷ vàmitra. He was a Brahmavàdin. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 56).

#<UPAGIRI># A hilly place in North Bhàrata. (M.B. Sabhà Parva, Chapter 27, Stanza 3).

#<UPAGUPTA># A King of the Candravaü÷a (Lunar dynasty). (See under Genealogy).

#<UPAJALâ># A river. In the Mahàbhàrata, Vana Parva, Chapter 13, Stanza 31, it is mentioned that by bathing in this river the King U÷ãnara got power and position higher than that of Indra.

#<UPAKäCAKAS># Kãcaka, the brother-in-law of King Viràña, had one hundred and five brothers. They are called Upakãcakas. Kãcaka and the Upakãcakas were born of a portion of Kàlakeya an asura. At the palace of Viràña, Kãcaka harassed Pà¤càlã and was killed in the night by Bhãma. (See under Kãcaka). Hearing about the death of Kãcaka, the hundred and five Upakãcakas came there and decided to burn Pà¤càlã also, because they thought she was the cause of the death of their elder brother. They bound and carried her to the cremation ground. Hearing her loud cry, Bhãma jumped over the wall and ran to the cremation ground. He uprooted a tree, killed all the hundred and five Upakãcakas and brought Pà¤càlã to the palace. (M.B. Viràña Parva, Chapter 23).

#<UPAKOøâ># The daughter of the teacher Upavarùa. (See under Vararuci).

#<UPAKOSALA># See under Satyakàma.

#<UPAKèúöAKA># A warrior of Skandadeva. (M.B. øalya Parva, Chapter 45, Stanza 57).

#<UPAMANYU I># A dutiful disciple of the teacher Ayodhadhaumya. This teacher had three disciples of prominence. They were âruõi, Upamanyu and Veda. To know how Upamanyu was put to test by the teacher see under Ayodhadhaumya.

#<UPAMANYU II># In the Kçtayuga, there lived a hermit named Vyàghrapàda who had two sons. They were called Upamanyu and Dhaumya. Some learned men are of opinion that Upamanyu the son of Vyàghrapàda and Upamanyu the disciple of Ayodhadhaumya, were one and the same. Once Upamanyu visited another hermitage along with his father. He happened to drink the milk of the cow there. After that they returned to their own hermitage, Upamanyu went to his mother and asked her to make milk pudding for him. But the mother felt very sorry because there was no milk. At last she mixed flour in water and made pudding and gave it to him. Upamanyu did not accept it. His mother told him that there was no way to get milk and that men could get wealth, crops etc. only by the grace of øiva.
     Upamanyu who was of a wilful nature did penance with meditation and contemplation on øiva. Finally øiva appeared before him in the shape of Indra and told him to ask for his boon. Upamanyu boldly replied that he wanted no boon from anybody else except øiva. øiva made his appearance in his own form and made Upamanyu a deva (God).
     Upamanyu said all these things when he talked with ørã Kçùõa. (M.B. Anu÷àsana Parva, Chapter 14).
     In the Book "Our hermits," written by Ràmasvàmi øàstrã in Tamil, it is mentioned that Upamanyu had written a book "øiva bhaktavilàsa" in which biographies of devotees of øiva of great attainments are given.

#<UPAMANYU III># In the Brahmàõóa Puràõa we come across another Upamanyu as the son of a hermit named Sutapas. Upamanyu reached the hermitage of Ka÷yapa, with the idea of marrying Sumati, the daughter of Ka÷yapa and the elder sister of Garuóa. Nobody liked the idea of giving Sumati in marriage to that old man. The hermit got angry at this and cursed Ka÷yapa that if he gave his daughter in marriage to any Bràhmaõa his head would break into a hundred pieces. (Brahmàõóa Puràõa, Chapter 18).

#<UPANANDA I># A son of Dhçtaràùñra. Bhãmasena killed him. (M.B. Karõa Parva, Chapter 51, Stanza 19).

#<UPANANDA II># A serpent. (M.B. Udyoga Parva, Chapter 103, Stanza 12).

#<UPANANDA III># A warrior of Skanda. (M.B. øalya Parva, Chapter 45, Stanza 64).

#<UPANIúAD># The four Vedas are èk, Yajus, Sàma and Atharva. Each of these four has a Bràhmaõa (a treatise relating to prayer and sacrificial ceremony). Next come the âraõyakas (forest texts--writings meant for the forest-dwelling hermit) as appendices to the Bràhmaõas. Then come the Upaniùads as appendices to the âraõyakas. These four classes of literary works (the Vedas, the Bràhmaõas, the âraõyakas and the Upaniùads) constitute the Vedic literature proper. The âraõyakas and the Upaniùads are inseparably connected with each other. The Upaniùads are called Vedàntas (the end of the Vedas). The bulk of these Vedàntas belong to different periods anterior to the Later Vedic Period. The students begin the study of Upaniùads only after having completed the study of the Mantras (Vedic hymns) and the Bràhmaõas (the ritual).
     The meaning of the word 'Upaniùad' is that which is most near. Upa = near. ni = most. sad = exist. (or sit). The Upaniùads can be called the J¤ànakàõóa of the Vedas. They describe the nature of Brahman. The figure of the supreme Spirit (Brahman) exists in the Upaniùads. Apparently the Upaniùads are explanations of the mantras, but they are concerned more with the allegorical significations and the mystic meanings of the tattvas or essence, of the origin of life, the world, the soul, God etc. The Upaniùads are the basis of the úaó-dar÷anas, the six systems of philosophy. There are a large number of Upaniùads. The most important among them are 108 in number.

#<UPAPâTAKA># (UPAPâPA) (Minor sins). In accordance with the Ràùtramãmàüsà (political philosophy) of Ancient India, crimes were divided into two types. They were called Upapàtakas (minor crimes) and Pàtakas (major crimes). To know about major crimes (Pàtakas) see under Pàpa (sin). Upapàtakas are given below:--Cow-slaughter; sacrificing by one who is unworthy to perform it; seducing another man's wife; forsaking one's father, mother and teacher; forsaking self-study, agni (fire) and son; becoming Parivettà (one who gets married before one's elder brother is married.) Younger brother finishing education before the elder; giving an unmarried girl to Parivitti or Parivettà; performing sacrifice by a parivitti or a parivettà; slandering an unmarried girl; Living on the interest of money that is lent; violating one's vow; selling pond, garden, wife or son; becoming an outcaste; forsaking relatives; Teaching the Vedas after receiving remuneration; selling things which should not be sold; working in mines; working with big machinery; destroying medicinal herbs; living by women; to impede rites; cut down fresh trees (not dried) for fire-wood; kidnapping women; mingling with slanderers of women; selfish activities; eating forbidden rice; not keeping Sacrificial fire; theft; not repaying loan; learning forbidden sciences; doing things which are bad and will cause grief to others; stealing of base metals, grains and cows; contact with drunken women; killing women, øådra, Vai÷ya and Kùatriya and becoming an infidel are all Upapàtakas.
     Causing grief to a Brahmin; inhaling the smell of liquor and other prohibited things; resorting to tricks or deceit and engaging in pederasty are sins which would make one an outcaste.
     Slaughter of dog, donkey, camel, lion, sheep, junglegoat, fish, serpent and mungoose are sins of a mixed character.
     Receiving money from the despicable; buying and selling; serving a ֌dra; telling a lie; acting so as to render oneself unworthy; killing worms and birds; eating food along with liquor; stealing fruits, flowers and butea; and becoming a coward are also sins.

#<UPAPLAVYA># A minor city in the country of Viràña. This minor city stood near the capital city of Viràña Kingdom. After their incognito-life, the Pàõóavas are said to have lived in the city of Upaplavya. (M.B Viràña Parva, Chapter 72, Stanza 14).

#<UPAPURâöAS># See under Puràõa.

#<UPARICARAVASU>#
     %<Genealogy.>% Descended from Viùõu in the following order: Atri--Candra--Budha--Puråravas--âyus--Nahuùa -Yayàti--Påru--Janamejaya--Pràcinvàn--Pravãra Namasyu--Vãtabhaya--øuõóu--Bahuvidha--Saüyàti -Rahovàdã--Raudrà÷va--Matinàra--Santurodha -Duùyanta--Bharata--Suhotra--Suhotà--Gala -Garda--Suketu--Bçhatkùetra--Hasti--Ajamãóha--èkùa-Saüvaraõa-Kuru-Sudhanvà-Sugotra-Cyavana-Kçti-Uparicaravasu.
     2) %<How he got the name Uparicaravasu.>% Once Vasu built a hermitage and began to perform penance in accordance with the advice of Indra. When the penance became too severe Indra appeared and gave him an aerial chariot. Since then Vasu used to travel through air in the chariot. So he got the name 'Uparicaravasu' (Vasu, who travels above). (Mahàbhàrata, âdi Parva, Chapter 63).
     3). %<Vasu and Indra festival.>% Indra gave Vasu a garland (Vaijayantãmàlà) which would never fade, and gave a boon that, so long as he wore that garland, he would not receive any wound. He was given a bamboo stick (Veõudaõóa) and was instructed to fix that rod on the earth and celebrate the festival of Indra. Vasu celebrated the festival of Indra and from that day onwards the festival of Indra came to be celebrated in the world. (See under Indrotsava).
     4). %<The sons of Vasu.>% Five sons named Bçhadratha, Ku÷àmba (Maõivàhana), Mavella, Yadu and Ràjanya were born to him.
     5). %<Kicking and splitting Kolàhala.>% The river øuktimatã flowed through the capital city of Vasu. Once the great hill Kolàhala grew amorous of øuktimatã and caught hold of her. Uparicaravasu got angry at this and kicked the mountain which was split into two and øuktimatã flowed out of the gap. Still two children were born to the great hill by øuktimatã. The river was pleased at the freedom accorded by the king and placed the two children at the feet of the king. They grew up. The son became general of the army and the daughter Girikà became the wife of the king. (M.B. âdi Parva Chapter 63).
     6). %<Vasu goes ahunting.>% One day the king decided to go to hunt. On the same day his wife had her monthly course. Still without changing his programme he started for the forest. Even after entering the forest the thought of his wife lingered in his mind. The forest was in full bloom as it was Spring. Seeing this the king grew amorous and sat under a tree. A mild breeze was blowing. Instantly the king had seminal flow. He collected the semen in the leaf of a tree and sent it to the queen through an eagle. Thinking that to be some food, another eagle got near and a quarrel arose. The semen fell in the river Yamunà. A fish named Adrikà swallowed it. (See under Adrikà). A fisherman caught hat fish. He got a male child and a female child from the stomach of the fish. That girl is the famous Satyavatã Matsyagandhà who became the queen of øantanu. (See under Satyavatã). The fisherman gave the boy he got from the fish to king Uparicaravasu. (M.B. âdi Parva Chapter 62).
     7). %<Other information.>%
     (i) It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 20, that Uparicaravasu was famous as a member of the council of Yama.
     He was a friend of Indra, a devotee of Viùõu and a righteous and diligent man who loved and esteemed his father. Because of the grace of ørã Nàràyaõa, he secured an empire. He consecrated everything before god. Once Indra gave him half of his seat. (M.B. øànti Parva, Chapter 355). Because of the grace of Bhagavàn (Lord), Garuóa made him a traveller of the sky. (M.B. øànti Parva, Chapter 337, Stanza 37).
     (iii). In Mahàbhàrata, øànti Parva, Chapter 337, Stanza 38, it is mentioned that finally Uparicaravasu entered the world of Brahmà.
     (iv). Once a controversy arose between Indra and the hermits, whether cow-slaughter during sacrifices, was desirable. At this time Uparicaravasu happened to come there. As he was a man of truth, he was asked to make a decision. Uparicaravasu stood on the side of Indra and gave his opinion in favour of slaughter. The hermits who were against cow-slaughter got angry and cursed Uparicaravasu to go down to the world of Pàtàla (netherworld). (Matsya Puràõa, Chapter 152).
     This story is seen with slight difference in Mahàbhàrata øànti Parva, Chapters 322-324.

#<UPAøLOKA># A son born to ørã Kçùõa by Sairandhrã. He learned all sciences and Philosophies and finally became a follower of the Sàükhya-Yoga cult. (Bhàgavata, Skandha 10).

#<UPAøRUTI># The patron-goddess of Uttaràyaõa (The sun's progress towards North in the former half of the year). In Mahàbhàrata, âdi Parva, Chapter 166 mention is made of how this goddess made it possible for Indràõã to see Indra through the holes of a stalk of lotus. It was by the help of Upa÷ruti that øacãdevã and Indra met together. (M.B. Udyoga Parva, Chapter 14, Stanzas 12 and 13).

#<UPATYAKâ># A country in Bhàrata. (Mahàbhàrata, Bhãùma Parva, Chapter 2, Stanza 55).

#<UPAVARúA># The younger brother of the Teacher Varùa. He also was a teacher. For further information see under Vararuci.

#<UPAVâSA># Upavàsa means going back from sin and leading a good life. (Upà (varta) = go back and Vàsa = A life). All actions which are not good, must be relinquished. Those who observe Upavàsa should abstain from using flesh, Masåra (pulse), caõaka (a kind of gram), Varaku (a kind of grain), green leaves prepared), honey, rice etc. and from contact with women. He should not wear flowers, ornaments, or fashionable dress; should not inhale fragrant smoke, and fragrance of any sort. Cleaning the teeth and using collyrium also are prohibited. Instead of cleaning the teeth in the morning Pa¤cagavya (Milk, curd, ghee, urine and dung of cow) should be taken in. Drinking water several times, using betel leaves, sleeping in the day time and sexual act also should be avoided. (Agni Puràõa, Chapter 175).

#<UPAVEöâ># A river. This river is considered to be the mother of Agni (fire). Some are of opinion that this river is Kçùõaveõà a tributary of the great river Kçùõà (R. Kistna) of South India. (M.B. Vana Parva, Chapter 222, Stanza 14).

#<UPAVäTA># The sacred string or Uttarãya. The twiceborn (the three upper castes) wear this. When it is worn over the left shoulder and under the right arm it is called Upavãta, when it is worn over the right shoulder and under the left arm it is called Pràcãnàvãta and if it is worn around the neck as a garland it is called Nivãta. (Manusmçti, Chapter 2 Stanza 63).

@<[Page 810a]>@

#<UPâVèTTA(M)># A country in Bhàrata. (M.B. Bhãùma Parva, Chapter 91, Stanza 84).

#<UPâYA(S)># See under Caturupàya.

#<UPAYâJA># Brother of the hermit Yàja. Both of them lived on the banks of the Gaïgà. Dhçùñadyumna and Pà¤càlã were born to the King Drupada of Pà¤càla as the fruit of the sacrifices performed by these hermits. The story is given below:
     The famous teacher Droõa was the son of the hermit Bharadvàja, who was a friend of the King Pçùata of Pà¤càla. So King Pçùata sent his son Drupada to the hermitage of Bharadvàja for education. Thus Droõa and Drupada were fellow students.
     After completing his education Drupada became King of Pà¤càla. At that time the teacher Droõa once visited the palace of the King. But Drupada did not duly receive his former classmate. Droõa got angry at this and went to Hastinàpura and became the teacher of the Pàõóavas and the Kauravas. As a remuneration for teaching them Droõa demanded that Arjuna should bind Drupada and bring him before him. Arjuna did so. Drupada gave Droõa a portion of his kingdom and got his liberty. From that day onwards Drupada wished for a son who would take revenge on Droõa, and requested the hermit Upayàja to perform a sacrifice for getting a son. At first the hermit refused. The King served the hermit for a year. The hermit was pleased and asked the King to invite Yàja for the sacrifice. The King did as he was told and Yàja and Upayàja came to Pà¤càla and performed the sacrifice for getting a son. From the sacrificial dais Dhçùñadyumna and Pà¤càlã were born. (M.B. âdi Parva, Chapter 166 and Sabhà Parva, Chapter 80, Stanza 45).

#<UPENDRA># A synonym of Viùõu. Mahàviùõu once took birth by Aditi the wife of Ka÷yapaprajàpati. In that birth Mahàviùõu had the name Upendra. He was known as Vàmana too. (Bhàgavata, 10th Skandha).

#<UPENDRâ># A river. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 27).

#<UPENDRABALA># Son of a minister of the King named ørã Datta. (See under ørã Datta).

#<URAGA># A class of serpents. Ten daughters were born to Krodhava÷à wife of Ka÷yapa. The Uragas were born from the daughter Kadrå and the nàgas were born from the daughter Surasà. (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14).

#<æRDHVABâHU># A son of Vasiùñha. His mother was ærjjà. (Agni Puràõa, Chapter 20). It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 150, that this ærdhvabàhu did penance in South India.

#<æRDHVABHâK># A fire. This Agni (fire) was the fifth son of Bçhaspati. (M.B) Vana Parva, Chapter 219, Stanza 20).

#<æRDHVAPUöôRA># A mark worn on the forehead with yellow ochre. This mark should be made by earth or ochre, which should be taken from the top of a mountain peak, banks of rivers, seashore, øaivite temple serpent-hill or from under a holy basil. The fruits of wearing the mark will vary according to the colour of the ochre. Black ochre will afford peace, red soil will procure docility, yellow soil will get prosperity, and white ochre will give duty or righteousness. As the fruits vary according to the colour, so also it will vary according to the finger used to put the sign. If the mark is made with the thumb the man will become stout. If it is done with the middle finger he will have long life. If it is done with the fourth finger (anàmikà), he will get food and if it is made with the index finger (tarjanã) he will get salvation. The form of the mark also could be changed. The mark may be made in the form of a flame, the leaf of bamboo reed, a lotus-bud, a fish, a turtle or a conch. If the mark is as large as ten fingerbreadths it is superfine. If of nine finger-breadths, it is medium super-fine; and if it is eight and a half fingerbreadths, it is lower superfine. In the same way if the finger-breadth of the mark is seven, six or five they will be super medium, medium medium and lower medium. If it is four, three and two they will be of the low, medium low and lowest.
     It is also ordered that when one wears the ærdhvapuõóra in a particular spot of the body one will have to think of a particular name of Viùõu.
     "Ke÷ava in the forehead, Nàràyaõa in the stomach, Màdhava in the heart, Govinda in the neck, Viùõu on the right side of the stomach, Madhusådana on the middle of right hand, Trivikrama on the left ear, Vàmana on the left side of stomach, ørãdhara on the left hand, Hçùãke÷a on the right ear. Padmanàbha on the hinder Part, Dàmodara on the nape and Vàsudeva on the head, should be meditated upon." (Devã Bhàgavata, Skandha 11).

#<æRDHVAVEöäDHARâ># An attendant of Skandadeva. (M.B. øalya Parva, Chapter 46, Stanza 18).

#<æRJJâ I># A wife of Vasiùñha. Seven sons named Rajas, Gotra, ærdhvabàhu, Savana, Anagha, Sutapas and øukra, were born to Vasiùñha by his wife ærjjà. These seven holy men were the seven hermits (Saptarùis) in the third Manvantara. (Viùõu Puràõa, Aü÷a 1, Chapter 10).

#<æRJJA II># One of the seven hermits of the Svàrociùa Manvantara. The seven hermits of the Svàrociùa Manvantara were ærjja, Stambha, Pràõa, Vàta, Pçùabha Niraya and Parãvàn. (Viùõu Puràõa, Aü÷a 3, Chapter 1).

#<æRJJA># III. A King of the Hehaya dynasty. He was the grandfather of the famous Jaràsandha. (Agni Puràõa, Chapter 278).

#<æRJJAKETU># A King of the dynasty of King Janaka. (Bhàgavata, Skandha 9).

#<æRJJANä># A daughter of the Sun. (ègveda, Maõóala 1, Anuvàka 17, Såkta 119).

#<æRJJASVATä># A daughter born to Priyavrata, the son of Manu Svàyambhuva, by Suråpà the daughter of Vi÷vakarmà. ærjjasvatã had ten brothers. (Devã Bhàgavata, Skandha 8). Priyavrata gave ærjjasvatã to the teacher-priest øukra. Devayànã, the wife of Yayàti, was the daughter born to øukra by ærjjasvatã. (Bhàgavata, Skandha 5).

#<æRJJAYONI># One of Vi÷vàmitra's sons who were expounders of Vedas. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 59).

#<æRMILâ># Lakùmaõa married ærmilà, the daughter of King Janaka and the sister of Sãtà. When Lakùmaõa went to the forest with ørã Ràma and Sãtà, ærmilà remained in Ayodhyà. After the forest life, ørã Ràma and Lakùmaõa returned with Sãtà. When ørã Ràma was ruling over the country, two sons were born to Lakùmaõa by ærmilà. The elder son was named Takùaka and the second was given the name Chatraketu. At the instruction of ørã Ràma, Lakùmaõa went to the Eastern sea and killed the foresters there and built there a city called Agatã. Takùaka was made the King of Agatã. Lakùmaõa then went to the western sea and killed the Barbarians there and built a city called Candramatã and made Chatraketu the King of that city. Being punished by ørã Ràma, Lakùmaõa drowned himself in the river Sarayå. (See under Lakùmaõa). After that ærmilà jumped into a pile of fire and reached the world of Viùõu. (Uttara Ràmàyaõa).

#<æRöâ># A wife of Marãci. In the Svàyambhuva Manvantara Marãci had a wife called ærõà and six mighty sons by her. When they saw Brahmà once, they teased him by calling him 'a father who had married his daughter.' Brahmà got angry with them, and cursed them to take birth as Daityas (demons) on the earth. Accordingly they took birth as the sons of Kàlanemi on earth. (Devã Bhàgavata, Skandha 4).

#<æRöANâBHA># (SUDARøANA). A son of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Stanza 96). It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 127, Verse 67, that Bhãmasena killed him.

#<æRöâYU># A Devagandharva. He had participated in the Birth celebration of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 52). Once this Devagandharva fell in love with Menakà. (Mahàbhàrata, Udyoga Parva, Chapter 117, Stanza 16).

#<æRU># A son born to Manu Càkùuùa by his wife Naóvalà. æru had nine brothers named Påru, øatadyumna, Tapasvã, Satyavàk, Kavi, Agniùñhu, Atiràtra, Sudyumna and Atimanyu. Six great sons were born to æru by his wife âtreyã. They were Aïga, Sumanas, Svàti, Kratu, Aïgiras and Gaya. Vena was born to King Aïga by his wife Sunãthà and the famous emperor Pçthu was born as the son of Vena. (Agni Puràõa, Chapter 18).

#<URUKRAMA># Another name of Vàmana.

#<æRVA (AURVA)># A luminous hermit of the family of Bhçgu. He was the son of Cyavana and the father of ècãka. He created a tremendous fire for the destruction of the three worlds and extinguished it by putting it in the ocean. (For details see under Aurva).

#<URVARâ># A celestial woman in the palace of Kubera. In the company of some other celestial women, she danced before the hermit called Aùñàvakra. (M.B. Anu÷àsana Parva, Chapter 19, Stanza 44).

#<URVARäYâN># Son of the Prajàpati Pulaha. Three sons named Kardama, Urvarãyàn and Sahiùõu, were born to Pulaha by his wife Kùamà. (Viùõu Puràõa, Aü÷a 1, Chapter 1).

#<URVAøä I># A famous celestial damsel.
     1) %<Birth of Urva÷ã.>% In days of old two hermits named Nara and Nàràyaõa did penance to Brahmà in the holy hermitage of Badarikà for a thousand years. (Nara and Nàràyaõa were the children born to Dharma, the son of Brahmà). Because of the severity of their penance Indra was struck with fear. Thinking that they were doing this severe penance with a view to become Indra, he approached the hermits and told them that they might ask for any boon. Even though Indra told them several times, they did not speak a word nor did they make any stir. Indra's fear increased. So Indra decided to create some delusions which would arouse in them fear, desire etc., so that their penance might be broken. He began to bring around them wild animals such as lion, elephant wild snake etc. and natural phenomena such as storm, heavy rain, forest-fire etc. to terrify them. The efforts of Indra were futile. The disappointed Indra sent for Kàmadeva (Cupid) and consulted him, as a result of which Kàmadeva and his wife Ratidevã with many celestial maids came to the hermitage in the mountain of Gandhamàdana with the intention of hindering the penance of Naranàràyaõas. The season of spring was created in the forest. The celestial women such as Rambhà and others came before the hermits and began to sing and dance. The hearts of the hermits began to swell with passion. When they opened their eyes what they saw was a beautiful sight. The famous celestial women, Menakà, Rambhà, Tilottamà, Suke÷inã, Manoramà, Mahe÷varã, Puùpagandhà, Pramadvarà, Ghçtàcã, Candraprabhà, Somà, Vidyunmàlà, Ambujàkùã, Kà¤canamàlà, and others with their ten thousand and eighty hand-maids stood before them. Hermit Nàràyaõa who got terribly angry struck on his thigh with his hand and instantly there arose a woman of extreme beauty. Because she had originated from the æru (thigh) of Nàràyaõa, that woman, who was the most beautiful in the three worlds, got the name Urva÷ã. All the others were struck with wonder at the sight of this new creation. After that so many other beautiful women also were created. The hermit Nàràyaõa gave all of them to Indra. With shame Indra accepted them and returned to heaven along with them. Thus Urva÷ã arrived at the realm of the devas (gods). (Devã Bhàgavata, Skandha 4).
     2) %<Position of Urva÷ã.>% It is mentioned in Mahàbhàrata that Urva÷ã had the eleventh place among the singers. The expert dancers were Anåcànà, Adrikà, Somake÷ã, Mi÷rà, Alambuùà, Marãci, øucikà, Vidyutparõà, Tilottamà, Ambikà, Kùemà, Rambhà, Subàhu, Asità, Supriyà, Puõóarãkà, Sugandhà, Surasà, Pramàthinã, Kàmyà and øàradvatã. Urva÷ã got the first place among the celestial maids in beauty. (M.B. âdi Parva, Chapter 123).
     3) %<Urva÷ã and Puråravas.>% Puråravas was the son of Budha born of Ilà. He grew up and became a king of great renown. His fame reached even the realm of the gods. One day during that period Brahmà cursed Urva÷ã. "Go and be born on the earth." (It is stated in the Devã Bhàgavata that it was Brahmà who cursed Urva÷ã and in the Bhàgavata that it was the Mitràvaruõas who cursed Urva÷ã). Urva÷ã had heard about the fame of Puråravas and had felt tender love for him. The celestial maid reached the earth. She went to the palace of Puråravas and saw him. Because of the perfection of their figures, both loved mutually. The king asked her to become his wife. She agreed. But she laid down three conditions.
     (i) I have with me two lambs which I bring up as my sons. You must take care of them. No harm should befall them.
     (ii) I take in only ghee. On no account should you compel me to eat any other food.
     (iii) Don't come near me in nudity except at the time of coition.
     The king agreed to all these conditions. From that day onwards Urva֋ lived in the palace of the king as his wife. They lived happily for a long while without separating from each other.
     Urva÷ã became conspicuous by her absence in the realm of the gods. She was the most expert actress in heaven. Indra missed her. So a search was made and they found out that she was in the palace of Puråravas. Indra asked the Gandharvas to bring that celestial woman to heaven somehow. Vi÷vàvasu and some others of the Gandharvas reached the palace of king Puråravas and waited for an opportunity. One midnight they stole the lambs and took them away through the sky. At that time the king was with Urva÷ã in the harem. Urva÷ã heard the cry of the lambs and she was flurried. She reviled the king who was not capable of taking care of two lambs. Hearing her harsh words the king took his bow and arrow and following the cry of the lambs he was about to chase the thieves. Taking this opportunity the Gandharvas caused a lightning to flash in the king's harem. In the light of the lightning Urva÷ã saw the king standing nude. The Gandharvas having achieved their task had left the lambs and departed before the king had got out of the room. The king caught hold of the lambs and returned to the harem, within a short while. But Urva÷ã had gone out of the palace and was on her way.
     The king was full of grief. He wandered all over the country in search of Urva÷ã. At last he reached Kurukùetra and saw Urva÷ã there. He bowed low before her and implored her to return to the palace. But Urva÷ã replied thus:--
     "Women are like wolves. Don't have alliance with them Oh King! Kings should not put faith in women and thieves."
     Saying thus, Urva÷ã vanished. (Devã Bhàgavata, Skandha 1).
     4) %<The reason why Puråravas had to remain separate from Urva÷ã.>% Puråravas had once gone to heaven, in accordance with the invitation of Indra to help the Gods in the battle with the asuras. Indra had killed Màyàdhara, a noble Asura, in that battle and had celebrated a festival. In that festival Rambhà was dancing before Tumburu, the sage-priest, and detecting some flaw in her dance Puråravas teased her. Rambhà retorted by asking the King what he knew about dance, and the king replied that he had learned from Urvasã more dance than Tumburu the teacher of Rambhà. Tumburu got angry at this, and cursed the king Puråravas to suffer from the pangs of separation from Urva÷ã. Stricken with grief, Puråravas returned to his palace. It was after this that the Gandharvas took away Urva÷ã. Puråravas went to Badarikà÷rama and performed penance, meditating on God Viùõu for the nullification of the curse. Urva÷ã, aggrieved by separation from her husband, sat motionless as a picture, in the custody of the Gandharvas. Lord Viùõu was pleased with the penance of Puråravas. The Gandharvas brought her back to the King. Thus it became possible for the king to meet Urva÷ã at least once a year. (Kathàsaritsàgara, Làvàõakalambaka, Taraïga 1).
     5) %<The sons born to Puråravas by Urva÷ã.>% The king became very sad when Urva÷ã was about to depart from him at Kurukùetra. Seeing his grief Urva÷ã told him. "Oh King, if you want so much to live with me, you have to worship the Gandharvas. They will be pleased and will give me to you. Don't be sorry. Now I am pregnant. Come to this place at the end of a year. We can spend that night together. Then we will get another son also that night." Pleased at what Urva÷ã had said, the king returned to his palace. On completion of a year Puråravas went to Kurukùetra and spent a night with Urva÷ã. Urva÷ã gave Puråravas a very beautiful child and then she vanished. The king sat there and praised the Gandharvas, who gave the king an Agnisthàlã (a fire pot). Because of his derangement, thinking it to be Urva÷ã the king took the sthàlã (pot) and wandered about in the forest. At last placing the pot in the forest, the king returned to his palace. On that day Tretàyuga (one of the four ages of the word) commenced, and the Vedas dawned in his mind as three in number. He returned to the place where he had left the Sthàlã in the forest and took it. After that he made two 'araõis' (wood from which fire is kindled by attrition) out of a banyan tree and placed his body between them and made fire. That fire is called 'Jàtavedas.' Thus Jàtavedas became the son of Puråravas.
     Puråravas generated three fires from Jàtavedas. The first of them is Praõava. The second is called Nàràyaõa and the third Agnivarõa. (ørãmad Bhàgavata, 9th økandha).
     To Puråravas six sons were born from the womb of Urva÷ã. They were âyus, ørutàyus, Satyàyus, Raya, Vijaya and Jaya. (A little difference is observed in these names in the Mahàbhàrata, âdi Parva, Chapter 75, Stanzas 24 and 25).
     6) To know how a Gandharva named Durmada and a Vidyàdharã named Unmadà played a trick on Puråravas and Urva÷ã, see under Unmadà.
     7) %<How Agastya and Vasiùñha were born to Mitràvaruõas because of Urva÷ã.>% In days of old there was a renowned king named Nimi in the family of Ikùvàku. He decided to perform a sacrifice of a long duration. He began preparation and invited famous hermits such as Bhçgu, Aïgiras, Vàmadeva, Pulastya, Pulaha. ècãka and others. Finally he invited Vasiùñha. At that time Indra had begun another sacrifice in heaven. So Vasiùñha went to heaven for that sacrifice, telling Nimi that he would conduct the sacrifice on his return. The emperor Nimi did not like it. Recognizing the hermit Gautama as the main priest, he began performing the sacrifice. The sacrifice of Indra lasted for 500 years. When Vasiùñha returned after that, the sacrifice of Nimi was over. Vasiùñha cursed Nimi. "You will become devoid of body." Nimi cursed back. "Let Vasiùñha also become thus."
     The aggrieved Vasiùñha went to his father Brahmà and complained about the curse. Brahmà told Vasiùñha. "You penetrate the brightness of Mitràvaruõas and stay there. In due course you will get a birth which is not of a womb." Hearing these words, Vasiùñha reached the hermitage of Mitràvaruõas. He left his body there and fused himself into their effulgence. During this period Urva÷ã came to that hermitage. Seeing her, Mitràvaruõas had seminal flow. The semen fell in a pot. From the pot two bright and handsome sons were born. The first of them was Agastya and the second Vasiùñha. (Devã Bhàgavata, Skandha 8).
     8) %<Indra cursing Urva÷ã.>% Once Agastya went to the durbar of Indra. On the occasion Indra asked Urva÷ã to dance. In the midst of the dance she saw Jayanta, the son of Indra, and became amorous and her steps went wrong. Nàrada who was playing his famous lute called Mahatã could not play well. Agastya got angry and cursed Jayanta to become a bud. He cursed Nàrada also. So his lute became the lute of the world. Urva÷ã was born on the earth under the name Màdhavã due to the curse.
     9) %<Urva֋ changing Arjuna into eunuch.>% (See under Arjuna).
     10) %<Other information.>%
     (i) It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 10, Stanza 11, that Urva÷ã had been in love with Kubera once.
     (ii) Urva÷ã was dismayed when øukadeva attained Supreme Bliss. (See under øuka).

#<URVAøä II># Another name of Gaïgà. As she sat on the æru (thigh) of Bhagãratha, Gaïgà got the name Urva÷ã. (M.B. Droõa Parva, Chapter 60, Stanza 6).

#<URVAøäTäRTHA># A holy place and Bath. Those who bathe in this holy bath will be honoured by the world. (M.B. Vana Parva, Chapter 84, Stanza 157).

#<Uúâ I># The daughter of Bàõàsura and the wife of Aniruddha.
     1) %<Genealogy.>% Descended from Viùõu in the following order:-Brahmà-Ka÷yapa-Hiraõyaka÷ipu-Prahlàda-Virocana-Mahàbali-Bàõa-Uùà.
     2) %<Marriage of Uùà.>% See under Aniruddha.

#<Uúâ II># The daughter of a hermit. The king of øàlva once attacked Satyaratha, the king of Vidarbha, and killed him. The queens of the king of Vidarbha went to the forest. One of them who was pregnant gave birth to a child on the bank of a river. When she got down into the river to drink water, a crocodile swallowed her. Then a hermit's daughter named Uùà brought up the child. (øiva Puràõa).

#<Uúâ III># The night is called Uùà and the day, Ghuùñi. The time between Uùà and Ghuùñi is called Sandhyà. (Viùõu Puràõa, Aü a 2, Chapter 8).

#<UúAðGU I># A hermit who lived in the western country. (M.B. øànti Parva, Chapter 208, Stanza 30).

#<UúAðGU II># A synonym of øiva. (M.B. Anu÷àsana Parva, Chapter 17, Stanza 105).

#<UúAðGU III># A king of the Yadu family. His father was Vçjinãvàn and his son was called Citraratha. (M.B. Anu àsana Parva, Chapter 147, Stanza 29).

#<UøAðGAVA># A member of the durbar of the king Yama (god of death). (M.B. Sabhà Parva, Chapter 8, Stanza 26).

#<UøAðKU># (RUøAðKU). A hermit. Seeing that old age was coming on him this hermit forsook his body in the Pçthådaka tãrtha and went to the realm of Viùõu. ârùñiùeõa, Vi÷vàmitra, Sindhudvãpa, Devàpi and such others got Bràhmaõya (the state of being Brahmin) by doing penance in the hermitage of this hermit. (M.B. øànti Parva, Chapter 38, Stanzas 33-39).

#<UøANAS># The teacher øukra, the son of the hermit Bhrgu. (See under øukra).

#<UøIK I># A hermit about whom mention is made in the ègveda.

#<UøIK II># One U÷ik as the wife of the hermit Dãrghatamas is mentioned in the ègveda Maõóala 1, Anuvàka 16, Såkta 112. This Usik was the maid of the queen of the old King of Kaliïga. The king requested Dãrghatamas to beget children by his queen. The queen did not like this. She sent her maid Usik to Dãrghatamas. The hermit Kakùãvàn was the son born to Dãrghatamas by U÷ik. (ègveda, Maõóala 1, Anuvàka 18, Såkta 125).

#<UøäNARA I># A famous king of the Candravaü÷a (Lunar dynasty).
     1) %<Genealogy.>% Descended from Viùõu in the following order:-Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Anudruhyu-Sabhànara-Kàlanara-Sç¤jaya-U÷ãnara. U÷ãnara was the father of øibi and Vena.
     2) %<The reason for the curse of the eight Vasus.>% Once the Aùñavasus (Vasus eight in number) came to the hermitage of Vasiùñha, with their wives. The wife of Dyau, one of the Aùñavasus, saw the cow 'Nandinã' in the hermitage. She and the daughter of U÷ãnara were intimate friends. She wanted to get Nandinã, so that she might give it as a present to the daughter of Uùãnara. According to her wish the Aùñavasus caught hold of the cow and took her home. At that time Vasiùñha had been away. When he returned, he knew about the theft of the cow and cursed the Aùñavasus to take birth in the wombs of women on earth. It was according to this curse that the Aùñavasus took birth in Gaïgàdevã the wife of øantanu. See under Bhãùma. (Devã Bhàgavata, Skandha 2).
     3) %<Indra testing U÷ãnara.>% U÷ãnara was a just and liberalminded King. Indra decided to test the King regarding his liberality. He got Agnideva (fire-god) for his help. Indra took the form of a Kite and Agni that of a dove. Both flew down to U÷ãnara as if the Kite was chasing the dove. U÷ãnara agreed to protect the dove. The Kite argued with the King that it was not meet and right on his part to rob him of his lawful food. The King agreed to give any other kind of flesh to the Kite. But the Kite would have none of them. Finally the Kite agreed to accept the flesh of the King instead, equal to the weight of the dove. The King cut more and more flesh from his body, but it could not weigh equal to the dove. At last the King himself got into the balance. Then the gods had pity on the King and the Kite and the dove appeared in their real form and blessed the King and then they returned to heaven. (M.B. Araõya Parva, Chapter 131). In Mahàbhàrata a story like this occurs about King øibi also.
     4) %<Other information.>%
     (i) U÷ãnara gave Gàlava two hundred horses as dowry and married Yayàti's damsel Màdhavã. (See under Gàlava).
     (ii) The King øunaka gave U÷ãnara a sword. (M.B. øànti Parva, Chapter 166, Stanza 79).
     (iii) U÷ãnara performed a sacrifice on the bank of the river Vitastà and became equal to Indra. (M.B. Vana Parva, Chapter 130, Verses 20-21).
     (iv) U֋nara attained heaven by giving cows as gifts. (M.B. Anuֈsana Parva, Chapter 76, Stanza 25).

#<UøäNARA II># A King of the Yàdavas. In the Mahàbhàrata, âdi Parva, Chapter 185, Stanza 20, it is mentioned that this King was present on the occasion of the Svayaüvara (the bride choosing a husband) of Draupadã.

#<UøäNARA III># Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 32, that Vçùàdarbhi was another name of U÷ãnara and that he had once ruled over the kingdom of Kà÷ã.

#<UøäNARA IV># A country. It is stated in Mahàbhàrata, Karõa Parva, Chapter 5, Stanza 47, that Arjuna had killed the warriors of this country. In Mahàbhàrata, Anu÷àsana Parva, Chapter 33, Stanzas 22 and 23, mention is made that due to the curse of Brahmins the Kùatriyas (the ruling class) had become øådras (servile class.)

@<[Page 814a]>@

#<UøäRABäJA I># A mountain in North India. (M.B. Vana Parva, Chapter 139, Stanza 1).

#<UøäRABäJA II># A place on the northern side of the Himàlayas. Mention is made in Mahàbhàrata, Udyoga Parva, Chapter 111, Stanza 23, that the King Marutta once fought a battle here.

#<æúMâ># The son of the Agni (Fire) named Pà¤cajanya. (M.B. Vana Parva, Chapter 221, Stanza 4).

#<æúMAPâ># A group of Pitçs (the Manes). It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 30, that these Pitçs (the manes) live in the palace of Yama.

#<UúöADEøA># An ancient place in Krau¤cadvãpa (the island of Krau¤ca). Krau¤caparvata (the mountain Krau¤ca) stands near this place. (M.B. Bhãùma Parva, Chapter 12, Stanza 21).

#<UúöIGAðGA># An ancient holy place in Bhàrata. (M.B. Vana Parva, Chapter 135, Stanza 7).

#<UúöIK># One of the seven horses of the Sun. The seven horses of the Sun are, Gàyatrã, Bçhatã, Uùõik, Jagatã, Triùñup, Anuùñup, and Païkti. (Viùõu Puràõa, Aü÷a 2, Chapter 8).

#<UúöINâBHA># A Vi÷vadeva (a class of gods). (Mahàbhàrata, Anu÷àsana Parva, Chapter 91, Stanza 44).

#<UúòRAKARöIKA># An ancient place in South India. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 31, Stanza 71, that this place was brought under control by Sahadeva.

#<UTATHYA I>#
     1) %<General.>% Son of sage A giras. (M.B. âdi Parva, Chapter 66, Verse 5). He gave advice on subjects of statecraft to King Màndhàtà. (M.B. øànti Parva, Chapter 90). He married Soma's daughter Bhadrà. (M.B. Anu÷àsana Parva, Chapter 154, Verse 12).
     2) %<Utathya drank up the sea dry.>% Varuõa deva had an eye on Soma's daughter Bhadrà when Utathya married her. Incensed at the marriage, Varuõa carried Bhadrà off to the sea one day when Utathya was not present. Nàrada informed Utathya that it was Varuõa who stole his wife. Though Nàrada, at the request of Utathya, asked Varuõa to return Bhadrà to the former he did not oblige. Enraged at this Utathya drank up the sea dry. Yet, Varuõa did not come round. Then Utathya rendered all the lakes of Varuõa dry. Trembling at this Varuõa returned Bhadrà to Utathya and prostrated at his feet. He pardoned Varuõa and gave back the sea to him. (M.B. Anu÷àsana Parva, Chapter 154).

#<UTATHYA II># The muni Satyatapas. (See under Satyatapas.)

#<UTKALA I># A place in India where people lived in safety. Karõa conquered this place. (Droõa Parva, Chapter 4, Verse 8). Utkala is believed to be modern Orissa.

#<UTKALA II># Son of Vaivasvata Manu. (Brahmàõóa Puràõa, Chapter 31).

#<UTKOCA (M)># A holy place. Dhaumya, the younger brother of Devala lived in Utkocatãrtha. The Pàõóavas went there and made Dhaumya a priest. (M.B. âdi Parva, Chapter 182).

#<UTKOCAKA (M)># An ancient holy place. Dhaumya did tapas here, and it was here that the Pàõóavas took Dhaumya as their priest. (M.B. âdi Parva, Chapter 152, Verses 2-6).

@<[Page 814b]>@

#<UTKRâTHINä># A female attendant of Skanda. (M.B. øalya Parva, Chapter 46, Verse 16).

#<UTKROøA># One of the two attendants Indra gave to Skanda; the other was called Pa¤caka. (M.B. Salya Parva, Chapter 45, Verse 35).

#<UTPALâVANA># A holy bath in the Panjab. At this place Vi÷vàmitra performed a sacrifice. (M.B. Vana Parva, Chapter 87, Stanza 15).

#<UTPALINä># A river flowing near the forest known as Naimiùàraõya. Arjuna had seen this river. (Mahàbhàrata, âdi Parva, Chapter 214, Stanza 6).

#<UTPâTAKA># A holy bath. Those who bathe in this tãrtha (bath) will get the merits of a fast. (M.B. Anu÷àsana Parva, Chapter 25, Stanza 41).

#<UTSAVA># Celebrations conducted in temples from olden days. There are øàstraic (scriptural) injunctions as regards conducting utsavas. Utsava is an indispensable celebration when once the deity (idol) is installed in the temple. Utsava should be celebrated for one day, three days or seven days in the very same month in which the deity was installed, because noncelebration of Utsava will render the installation ineffective. Utsava should be conducted either during Uttaràyaõa (movement of the sun from south to North) or Viùu (when the Sun is in the centre) or at a time suitable to the temple authorities who conduct the utsava in øayana, Upavana or Gçha. It should commence with auspicious ceremonies like the sowing of seeds of nine varieties of foodgrains, and with dance, song, instrumental music etc.

#<UTSAVASAðKETA># A place in the South Bhàrata. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 61).

#<UTTAMA># A King born in the dynasty of Svàyambhuva Manu who had two famous sons, of whom Priyavrata married Suråpà and Barhiùmatã, two daughters of Vi÷vakarmà. Priyavrata begot three children, Uttama Tàmasa and Raivata by his wife Barhiùmatã. These three sons attained exceptional prowess and became lords of the ages of Manu (Manvantaràdhipatis). Priyavrata, with his children ruled the country in all happiness and prosperity for ten crores of years. (Devã Bhàgavata, 8th Skandha). Uttànapàda, the second son of Svàyambhuvamanu begot one son, Uttama by his wife Suruci and another son Dhruva by his wife Sunãti. (See under Dhruva). (Viùõu Puràõa, Part 1, Chapter 11).

#<UTTAMâøVA># A particular place in ancient India. (M.B. Bhãùma Parva, Chapter 9, Verse 41).

#<UTTAMAUJAS># A warrior who fought in the great war on the Pàõóava side. He belonged to the Pà¤càla country.
     It was Uttamaujas who guarded the right wheel of Arjuna's chariot. (Bhãùma Parva, Chapter 15, Verse 19). He fought fiercely with Aïgada (Droõa Parva, Chapter 28, Verses 38-39). He fought Kçtavarmà also. (Droõa Parva, Chapter 92, Verse 27-32). He was defeated in a fight with Duryodhana. (Droõa Parva, Chapter 130, Verses 30-43). Kçtavarmà also defeated him. He killed Suùeõa, son of Karõa. (Karõa Parva, Chapter 75, Verse 13). This valiant warrior was killed by A÷vatthàmà. (Sauptika Parva, Chapter 8, Verses 35-36). His cremation is described in Verse 34, Chapter 26 of Strã Parva.

#<UTTâNABARHIS># The son of øaryàti, a King of the family of Vaivasvata Manu. (Bhàgavata, Skandha 9).

@<[Page 815a]>@

#<UTTâNAPâDA># A King. He was the son of Svàyambhuva Manu, the son of Brahmà. Svàyambhuva Manu had two sons Priyavrata and Uttànapàda. (Devã Bhàgavata, Skandha 8). A son named Uttama was born to Uttànapàda by his wife Suruci. Uttànapàda had another wife called Sunãti. (Viùõu Puràõa, Aü÷a 1, Chapter 11). See under Dhruva.

#<UTTAðKA># (UTAðKA). An ideal disciple of Veda who was the disciple of âpodadhaumya.
     1) %<Uttaïka and the Guru's wife.>% After entrusting management of the à÷rama to Uttaïka, Veda once went out on a tour of the country, and Uttaïka stayed in the â÷rama carrying out the instructions of the Guru. Then came the menstrual period of Veda's wife, and his other wives requested Uttaïka to do the needful, so that the fertile period of their co-wife was not wasted. Uttaïka's reply to them was as follows:- "Asked by women, I shall not do this improper act; and the preceptor has not asked me to do such a thing though it might be improper."
     His Guru, âpodadhaumya returned to the â÷rama some time after this, and was very pleased to hear about the above incident. He blessed Uttaïka. (M.B. âdã Parva, Chapter 3).
     2) %<His tuition fee.>% His education being over, it was now time for Uttaïka to give due offerings--tuition fee to his guru, and Uttaïka enquired of the guru as to what he would have by way of dakùiõà. The guru asked Uttaïka to get his wife's instruction in the matter and act accordingly. Because of the aforesaid incident (Uttaïka not acting on the guru's wife during her menstrual period) she had a grouse against him, and therefore, asked him to bring as his tuition fee the earrings worn by the Kùatriya wife of King Pauùa.
     Uttaïka set out to procure the ear-rings. On the way he saw an ox, and on its back a big man, who called out to Uttaïka to eat the excretion of the ox. When Uttaïka hesitated to do so, the man on the ox asked him again to eat it, pointing out that his guru, Veda, had done it. Then did Uttaïka consume both the excretion and urine of the ox, and did his oblations, in his perplexed mood, standing. Uttaïka arrived at the palace of King Pauùa and told him about the object of his visit. The King agreed to it. But, when Uttaïka entered the Zenana Pauùa's Kùatriya wife could not be seen. When Uttaïka told the King about this, he remained thoughtful for some time and told the former that he might surely have become impure due to performance of oblations in the wrong manner, and that his wife would not be visible, due to her chastity, to the eyes of such impure folk. Uttaïka admitted to having, on his way, performed oblations not in the proper manner, and then he sat down facing the east after washing his hands, feet etc. and performed oblation in the correct manner. Then did the wife of King Pauùa become visible to him, and she, pleased at his humility, handed over her ear-rings to him. She also advised him to be very careful about the earrings as they had once been coveted by Takùaka, King of the serpents. Bidding adieu to the queen, Uttaïka saw the King and they sat together to take food. Not only was the rice cold; but a hair was also found in it. Uttaïka cursed the King and rendered him blind, and the King, in turn, cursed Uttaïka not to have children. But, both of them became calm quite soon and withdrew their curses.
     On his way back to the â÷rama with the ear-rings, he had only just stepped into a pool for a wash, when a naked Buddha sannyàsin, who was following him, snatched and ran off with the ear-rings. It was really Takùaka disguised as the sannyàsin who thus snatched the ear-rings. Uttaïka chased him and caught him when he assumed his original form of the serpent King and disappeared into a cave. Uttaïka waited at the mouth of the cave stupefied, when Indra deputed his Vajràyudha to help Uttaïka. The Vajràyudha cut a tunnel-like route to Pàtàla from the earth and through the cave Uttaïka reached Pàtàla by this route and found out the palace of Takùaka.
     Though Uttaïka praised and cajoled the Nàgas (serpents) their King Takùaka did not make his appearance. Uttaïka saw there two women, who had been weaving clothes, and on one machine there were black and white threads. The machine had one wheel with twelve spokes and was turned by six boys. Also was there a horse, and a man. When Uttaïka praised them, the horse and the man approached him. The man advised Uttaïka to blow through the anus of the horse so that the snakes could be brought round. Uttaïka did so, when lo! from all the pores on the body of the horse, flames of fire began sprouting out. When the Nàgaloka (country of serpents) got thus filled with fire and flames, Takùaka lost his nerves and came out with the stolen ear-rings, which Uttaïka received back. But, that was the last day on which the rings had been promised to be given to his guru's wife by Uttaïka, who remained there gloomy and sorrow-stricken at the thought that he would not be able to travel all the distance before sunset and give the ear-rings to the guru's wife. Then the horseman gave the horse to Uttaïka, who reached the â÷rama just in time when the guru's wife was about to curse Uttaïka for not returning with the rings though it was nearly dusk time. Now the guru and his wife blessed Uttaïka, who detailed to them his experiences since leaving the â÷rama in quest of the ear-rings. Then the guru spoke thus to Uttaïka--"The two women whom you found engaged in weaving were Dhàtà and Vidhàtà, the white and black strings, day and night, and the six boys who turned the wheel with twelve spokes were the six seasons. The ox seen by you on the way was Airàvata (Indra's elephant), the horse seen in Pàtàla was Agnideva, and the horseman, Indra. The excretion you ate on your way was nectar and that was the reason why you did not die in the Nàgaloka. Indra who is my friend blessed you because of mercy towards you, my disciple. You could bring back the ear-rings also because of Indra's blessings."
     Then the guru blessed Uttaïka and the latter took leave of thim. (M.B. âdi Parva, Chapter 3).
     3) %<Uttaïka and Janamejaya's serpent yaj¤a.>% Uttaïka, determined on taking vengeance on Takùaka, went away directly from the à÷rama to Hastinàpura, where he met Janamejaya and told him the fact that it was Takùaka, who had bitten to death Parãkùit, his (Janamejaya) father. It was thus prompted by Uttaïka to take revenge upon Takùaka that Janamejaya performed the serpent yaj¤a. (M.B. âdi Parva, Chapter 3).
     4) %<Uttaïka and Dhundhumàra.>% See under Dhundhumàra.
     5) %<Uttaïka attained salvation.>% Uttaïka was put up at a place called Ujjàlaka. When he became old, he went about visiting many temples. During this tour one day Uttaïka saw a hunter in the forest called Gulika attempting to steal the golden plates on the dome of the Viùõu temple in Sauvãra. Gulika raised his sword to kill Uttaïka, when he told the former that he would have to suffer the results of sin during many births if he committed a sin. This admonition of Uttaïka so touched the heart of the hunter that he fell dead on the spot with a repentant heart. Uttaïka sprinkled Gaïgà water on the corpse of the hunter, who attained Vaikuõñha (abode of Viùõu). On the advice of Viùõu, Uttaïka went to Badarã where he did tapas and also attained Vaikuõñha. (Nàradãya Puràõa).
     In Chapters 53-58 of A÷vamedha Parva of Mahàbhàrata is related the story of one Uttaïka muni, under the caption 'Utaïkopàkhyàna.' In Mahàbhàrata (original) he is referred to as Uttaïka; but in its Malayàlam rendering he is called Utaïka. There are no substantial differences between the story of Uttaïka and that of Utaïka, Veda's disciple. But, since, there are differences, in certain aspects some information about the Uttaïka of the 'Utaïkopàkhyàna' is given below--
     1) %<General.>% Uttaïka was a disciple of Gautama, the husband of Ahalyà. The guru had more love for Uttaïka than for his other disciples, and therefore did not permit the latter to leave the â÷rama even after the other disciples were sent away. Uttaïka became old; wrinkles attacked his body and greyness his head.
     2) %<Tuition fee (Gurudakùiõà).>% Uttaïka once returned from the woods with firewood, in a very tired condition. The daughter of the guru shed tears at the sight. Gautama called Uttaïka to him and asked him about the cause of his grief and sorrow. Uttaïka replied that the hairs on his head turned grey on account of sorrow that he was not permitted to leave the â÷rama although it was hundred years since he had gone there first as disciple. Then Gautama permitted Uttaïka to quit the â÷rama. Uttaïka asked Gautama what he should offer as tuition fee. Gautama consulted his wife on the topic and she suggested as tuition fee the two ear-rings of gems worn by the wife of King Saudàsa, who used to eat the flesh of man. Immediately Uttaïka set out to fetch the ear-rings and on his way met Saudàsa in the forest, and told the latter about his mission. Saudàsa tried to eat Uttaïka, who told him that he was in duty bound to obtain the ear-rings for his guru's wife and that, after fulfilling the mission, he would return to Saudàsa to be eaten up by him. Saudàsa agreed to the proposition. He directed Uttaïka to his wife Madayantã, who spoke to him thus--"Devas and Maharùis covet these ear-rings. If I place them on the ground, serpents will steal them; if handed over to Ucchiùña, Yakùas will steal them, and if the watchman sleeps, Devas will snatch them off. Therefore, you should bring some token for me to believe that you are deputed by my husband." Accordingly Uttaïka went back to Saudàsa and returned to his wife with a token from him, and Madayantã handed over her ear-rings to Uttaïka. Being told by Saudàsa that Uttaïka need not return again to him, Uttaïka started for Gautama's à÷rama with the ear-rings. Feeling hungry on the way, Uttaïka tied to the branch of a vilva tree the ear-rings bundled in deer skin and ate vilva fruits. Just then the bundle of deer skin got untied and the ear-rings kept in it fell on the ground. A serpent carried off the rings between its teeth and concealed itself in a mole-hill. Highly grieved and upset by the sight, Uttaïka fell down from the tree. For 35 days Uttaïka dug the molehill. Then Indra felt great sympathy for him, appeared on the spot, and passed his Vajràyudha through the mole-hill. Then the earth burst open and Uttaïka entered Pàtàla through the opening, and a horse, its tail white and the rest of the body black in colour presented itself to him. It asked Uttaïka to blow through its anus. Uttaïka did so and the Nàgaloka was filled with flames of fire. (The horse was Agnideva). Then did the serpents return the ear-rings to Uttaïka, who returned with it to Gautama and presented it to him (Gautama) as tuition fee.
     3) %<Uttaïka about to curse ørã Kçùõa.>% Uttaïka once went to Dvàrakà, and during their talk was about to curse Kçùõa for not attempting to bring about a compromise between the Kauravas and the Pàõóavas. At once Kçùõa exhibited his Vi÷varåpa (himself as containing the whole universe). Thereupon Uttaïka saluted Kçùõa, who asked him to request for any boon. He prayed for the boon that water might be made available in any desert he visited. Kçùõa told him that whenever he required water he might successfully think of him.
     4) %<Indra tested Uttaïka.>% Some time afterwards, while roaming about quite thirsty and tired in a desert, Uttaïka thought about Kçùõa, and at once there appeared before him a naked Caõóàla, his body covered with mud. Dogs encircled him. Uttaïka hesitated to drink the water given to him by this Caõóàla, who had some water with him. The Caõóàla again insisted on Uttaïka drinking the water, but he again refused the offer. The caõóàla then disappeared with the dogs. Within a few minutes a person with disc, conch, club etc. about him appeared, and Uttaïka recognised him as ørã Kçùõa. Uttaïka told Kçùõa that it was not proper to give water to a brahmin through a caõóàla. Kçùõa's reply to this was as follows:--"I asked Indra to give you nectar instead of water, and he argued that it was not proper that men should be given nectar. I pleaded for you again. Indra replied to this that he himself would, in the guise of a caõóàla give nectar to you, and he should not be found fault with, if you refused the nectar. I accepted that proposition of his. But, you did not accept nectar thus offered to you. So, you cannot be given nectar now. But, there will appear water-laden clouds in deserts which you traverse, which would be known as 'Uttaïka clouds' and they would give you sweet water.
     Uttaïka was pleased, and it is the Uttaïka clouds, which form as per the above orders of Kçùõa that cause rain to fall, though rarely, in deserts even today.

#<UTTARA I># The son of King Viràña of Matsya. Mention is made in the Mahàbhàrata, Viràña Parva, Chapter 35, Stanza 9 that Bhåmi¤jaya was another name of Uttara. Uttara also accompanied his father Viràña, when he went to take part in the Svayaüvara (choice of a husband) of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 3).
     2) %<Uttara and Arjuna.>% See the paragraph Aj¤àtavàsa under Arjuna.
     3) %<The end of Uttara.>% Uttara had taken part in the battle between the Pàõóavas and the Kauravas. It is mentioned in the Mahàbhàrata, Bhãùma Parva, Chapter 45, Stanza 77 that a combat took place on the first day of the battle between Uttara and Vãrabàhu. Uttara attacked øalya who killed Uttara. (M.B. Bhãùma Parva, Chapter 47, Stanzas 36 to 39). Uttara who met with a glorious death in the battle, got a place in heaven with the gods. (M.B. Svargàrohaõa Parva, Chapter 5, Stanzas 17 and 18).

#<UTTARA II># A King who had gone down because of his contemptuous behaviour towards his superiors.

#<UTTARA III># A fire. (M.B. Vana Parva, Chapter 221, Stanza 29 and Sabhà Parva, Chapter 22).

#<UTTARâ>#
     1) %<General information.>% Daughter of Viràña, the King of Matsya. Her brother was called Uttara.
     2) %<Up to marriage.>% The Pàõóavas led their incognito life in the capital of the Matsya Kingdom. Arjuna adopted the name Bçhannala and was employed as the tutor of princess Uttarà in music and dancing. At the end of the life, King Viràña gave his daughter Uttarà in marriage to Abhimanyu the son of Arjuna. (See the paragraph Aj¤àtavàsa (incognito-life) under Arjuna).
     3) %<Son.>% The son born to Abhimanyu and Uttarà was Parãkùit, who became a very famous King later. (M.B. âdi Parva, Chapter 95, Stanzas 83 and 84). See the seventh paragraph under A÷vatthàmà).
     4) %<The death of her husband.>% Abhimanyu was killed in the battle between the Pàõóavas and the Kauravas. It is mentioned in the Mahàbhàrata, Droõa Parva, Chapter 78, Stanza 37 that Uttarà fell unconscious, when she heard of the death of her husband. ørã Kçùõa consoled Uttarà. In the Mahàbhàrata, Strã Parva, Chapter 20, Stanzas 4 to 28 the lamentation of Uttarà over the death of Abhimanyu is mentioned.
     5) %<To the forest.>% Uttarà also was seen among the women who accompanied Dhçtaràùñra, to a little distance when he went to the forest after the battle. (M.B â÷ramavàsika Parva, Chapter 15, Stanza 10).

#<UTTARADIøâ># See under Gàlava.

#<UTTARAJYOTIúâ># An ancient city which stood in the western part of Bhàrata. It is said in the Mahàbhàrata that Nakula conquered this city. (Sabhà Parva, Chapter 32, Stanza 11).

#<UTTARAKOSALA># An ancient country in Bhàrata. It is mentioned in the Mahàbhàrata, Sabhà Parva, Chapter 30, Stanza 3 that Bhãmasena conquered Uttara Kosala.

#<UTTARAKURU># A part of the Jambådvãpa (Island of Jambå). Mention is made in the Mahàbhàrata that during his conquest Arjuna had gone up to this place and carried away from there plenty of wealth. It is believed by common people that this place is inaccessible to human beings. (M.B. Sabhà Parva, Chapter 28, Stanzas 7 to 20). The southern end of this place is the Nãlagiri and the Northern end Mount Meru. The inhabitants are gifted people, with trees bearing flowers and fruits, the flowers fragrant and the fruits sweet.
     A particular type of tree known as Kùãrã (milky) grows here from which milk will flow. There are also trees which will give you whatever you ask. It was the belief of ancient people that with the fruits of Kùãrã, you could make garments and ornaments. The soil of this place contains gems and in the sand there is gold. Those who fall down from heaven live in this region. The average age of the inhabitants of this place is said to have been eleven thousand years. There is a kind of bird in this place called Bhàruõóa. These birds drag dead bodies away to caves. (M.B. Bhãùma Parva, Chapter 8, Stanzas 2 to 13).

#<UTTARMâNASA># A holy place of pilgrimage. It is stated in the Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 60, that those who visit this holy place will get atonement from the sin of Bhråõahatyà (causing embryoctony).

#<UTTARAPâ¥CâLA># An ancient country in Bhàrata. Drupada became the King of this country on the death of King Pçùata. (M.B. âdi Parva, Chapter 129, Stanza 43). In course of time Uttarapà¤càla came under the control of the âcàrya Droõa. (See under Droõa). In the Mahàbhàrata, âdi Parva, Chapter 137, Stanzas 70 to 76 it is mentioned that this country was on the north bank of the Gaïgà.

#<UTTARAPâRIYâTRA># A mountain. (Bhàùà Bhàrata, Vana Parva, Chapter 313, Stanza 8).

#<UTTARâPATHA># North Bhàrata. (M.B. øànti Parva, Chapter 207, Stanza 43).

#<UTTARA RâMâYAöA># The second part of the Ràmàyaõa. Uttara Ràmàyaõa comprises the story from ørã Ràma's return from the exile in the forest and assuming the ruling of the country onwards.

#<UTTARA ULæKA># The country of Ulåka in North India. It is mentioned in the Mahàbhàrata, Sabhà Parva, Chapter 27, Stanza 11 that Arjuna conquered this country.

#<UTTEJINä># A follower of Skandadeva. (M.B. øalya Parva, Chapter 45, Stanza 6).

#<VA># This letter means Varuõa and letter 'Vi' means separation (of lovers). (Agni Puràõa, Chapter 348).

#<VâBHRAVâYAöI># (BâBHRAVâYAöI). One of Vi÷vàmitra's sons, who were all Brahmavàdins. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 57).

#<VADâNYA># An ancient hermit. (For further details see under Aùñàvakra).

#<VADHA># Son of Yàtudhàna, a giant. It is mentioned in Brahmàõóa Puràõa that this giant had two sons Vighna and øama.

#<VADHRA># A country in ancient India. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 55).

#<VADHRIMATä># A princess, praised in ègveda. This beautiful princess got a hermaphrodite as her husband. She shed a good deal of tears and prayed to the A÷vins (Charioteers of Indra, celebrated as Gods of light and helpers) in consequence of which she got a son named Hiraõyahasta. (ègveda, Maõóala 1, øåkta 116).

#<VADHæSARâ># A river which flowed through the vicinity of the hermitage of Cyavana. This river took its origin from the tears of Pulomà, the wife of hermit Bhçgu. (For further details see under Cyavana). Because of a bath taken in this river, the body of Para÷uràma shone with radiance. (M.B. Vana Parva, Chapter 99, Stanza 68).

#<VADHYAøVA># A king in ancient India. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 12, that the spirit of this king stays in the palace of Yama, praising him.

#<VâDä># A son of emperor Pçthu. Pçthu had two righteous sons called Antardhàna and Vàdã. A son named Havirdhàna was born to Antardhàna by øikhandinã. Dhiùaõà born in the dynasty of Agni became the wife of Havirdhàna. Six sons named Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina were born to the couple. (Viùõu Puràõa, Aü÷a 1, Chapter 14).

#<VâGBHAòA># A Sanskrit scholar who lived in the 12th century A.D. He is the author of the two medical books 'Aùñàïga-saïgraha' and 'Aùñàïgahçdaya'. Another work called 'Neminirvàõa' is also written by Vàgbhaña. This work deals with the story of Neminàtha, a Jain hermit.
     Not much is known about Vàgbhaña. He was a scholar in rhetorical science. There are certain stories about his writing the medical books. It was a period when the muslims had beaten down the Brahmins. They had taken away the medical science also from them. The Brahmins considered this to be a disgrace to them. They decided to select an intelligent boy and send him to a Muslim physician. They selected Vàgbhaña. The Brahmins disguised Vàgbhaña as a Muslim boy and sent him to the Muslim Physician on the other side of the river. The boy went to the physician and told him that he was coming from far away with the intention of learning medical science. The teacher put certain questions and understood that the boy possessed extraordinary intelligence. He began to teach the boy the science of medicine. Seeing the interest of the boy the teacher asked the boy to eat food from his house and to learn day and night. The Brahmin boy did not like to eat the food of Muslims. The boy said that he had a relative on the other side of the river and that he would go there and have his supper and return for the night study. The teacher agreed and thenceforward Vàgbhaña began to learn day and night. Within a short time he completed learning.
     One day the teacher was sleeping on the seventh storey of the building and his disciple Vàgbhaña was massaging his legs. The boy soliloquised that fate had destined him to massage the legs of a Musalman. Instantly he cried bitterly, and the teacher awoke and understood that the boy was not a Muslim, and tried to cut his head. The boy thought: "The four Vedas and the six øàstras say that there is a god. If it is true no harm will come to me." Then he jumped out of the window. In consequence of this jump, he became a little lame and no other harm befell him. He swam across the river and reached the other side and told the Brahmins everything. The Brahmins asked him what he imagined when he jumped from the seventh storey. He replied "I jumped with this imagination. The four Vedas and the six øàstras say that there is a god. If it is true no harm will come to me." As soon as the boy had finished the Brahmins became angry and they all got up. They said "You went wrong in using the doubtful 'if', instead of the affirmative 'As.' The Brahmins joined together and expelled him from the society. The boy thought of going away somewhere. "But there won't be another chance for somebody else to go and learn medical science from the Muslim physicians. So before going away from here I must make the fruits of my efforts available to these people." Thinking so he lived there for a little longer. He lived there without mingling with the Brahmins, cooking his food. It is believed that Vàgbhaña wrote 'Aùñàïgasaïgraha' and 'Aùñàïgahçdaya,' during this period.

@<[Page 818b]>@

#<VâGDUúòA># One of the seven sons of hermit Kau÷ika. (Matsya Puràõa, 20: 3). The famous Pitçvartti was the youngest brother of Vàgduùña.

#<VâGINDRA># Son of the king Prakà÷aka born in the family of Gçtsamada. It is stated in Mahàbhàrata, Anu÷àsana Parva, Chapter 30, Stanza 63 that he was the father of King Pramiti.

#<VâGMä># A son born to Manasyu, the grandson of emperor Puru, by his wife Sauvãrã. This son had two brothers øakta and Saühanana. (M.B. âdi Parva, Chapter 24, Stanza 45).

#<VâHANA (CONVEYANCE)># To know about the conveyances of Rudra, Yama and so on, see under Jaladhi.

#<VAHI># A devil living in the river Vipà÷à. The devil had a friend called Hãka. Their sons are called the Vàhãkas. The Vàhãkas are not considered to be the creation of the Prajàpatis. (M.B. Karõa Parva, Chapter 44, Stanza 1).

#<VâHIKA># A Brahmin who was well-versed in the Vedas. This Brahmin earned his bread by selling salt. In his life, he had committed sins. At last he was killed by a lion. The flesh of his dead body fell in the Gaïgà in consequence of which he got remission of his sins. (Skanda Puràõa 2: 4: 1-28).

#<VAHäNARA># A king who lives in the palace of Yama. (Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 15).

#<VâHINä I># A division of army. (See under Akùauhiõã).

#<VâHINä II># Wife of Kuru, a king of the Lunar dynasty. Five sons such as A÷vavàn and others were born to Kuru by his wife Vàhinã. (M.B. âdi Parva, Chapter 94, Stanza 50).

#<VAHNI I># An asura. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 227, Stanza 52 that this asura had been a lokapàla (Indra, Agni, Yama and Varuõa were called lokapàlas) in olden days.

#<VAHNI II># The son of the King Turvasu. Vahni had a son named Bharga who became very famous. (Bhàgavata, Skandha 9; Brahmàõóa Puràõa, 3: 74. 1).

#<VAHNI III># One of the sons born to Kçùõa by Mitravindà. (Bhàgavata, Skandha 10).

#<VAHNIJVâLAM># A hell. (See the portion Naraka under Kàla).

#<VâHYAKâ># The two daughters of King Sç¤jaya. They were married by Bhajamàna, a Yàdava king. Three sons named Nimi, Kçmila and Vçùõi were born to them. (Matsya Puràõa, 44: 49-50).

#<VAIBHRâJAKA># A garden. It is stated in Bhàgavata, Skandha 5, that this garden is situated on the top of the mountain Supàr÷va which stands as a prop to Mahàmeru.

#<VAIDARBHä I># A wife of King Sagara. This king born of the Solar dynasty, had two wives named Vaidarbhã and øaibyà. Vaidarbhã was also called Sumati and øaibyà had another name Ke÷inã. Of these two, Vaidarbhã gave birth to sixtythousand sons and øaibyà to one son named Asama¤jasa. (See under Sagara).

#<VAIDARBHä II># Wife of the King Ku÷a. Four sons named Ku÷àmba, Ku÷anàbha, Asårtarajas and Vasu were born to Ku÷a by Vaidarbhã. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 32).

#<VAIDARBHI III># A king. This King gave his daughter Lopàmudrà in marriage to Agastya. (M.B. Anu÷àsana Parva, Chapter 137: Verse 11).

@<[Page 819a]>@

#<VAIDEHA I># The King of Videha.

#<VAIDEHA II># See under Varõa.

#<VAIDEHA III># Another name of the country of Videha. It has the meaning, that which is in Videha. (M.B. Bhãùma Parva, Chapter 9, Stanza 57).

#<VAIôæRYAPARVATA># A mountain which stands near Gokarõatãrtha (holy place) in the country of øårpàraka (Kerala). Agastya once built a hermitage on this mountain. If one bathes in the river Narmadà, after having visited this Vaióårya mountain one could attain the holy worlds. (M.B. Vana Parva, Chapter 33, Verse 13).

#<VAIDYA># One of the sons born to Varuõa by his wife Sunàdevã. His sons Ghçõi and Muni fought with each other and died. (Vàyu: 84: 6-8).

#<VAIHâYASA># A cavity or a sacred pit (kuõóa) situated near the hermitage of Naranàràyaõas. (M.B. øànti Parva, Chapter 127, Stanza 3).

#<VAIJAYANTA I># The capital city of an asura named Timidhvaja, otherwise called øambara. (See under Timidhvaja).

#<VAIJAYANTA II># Name of the flag of Indra. (M.B. Vana Parva, Chapter 42, Stanza 8).

#<VAIJAYANTA III># A mountain standing in the middle of the sea of Milk. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 35, Stanza 9, that Brahmà comes to this mountain daily for devotion and meditation.

#<VAIJAYANTä># Two bells of Airàvata. Indra presented these two bells to Subrahmaõya, who, in his turn, gave one of them to Vi÷àkha. (M.B. Vana Parva, Chapter 231, Stanza 13).

#<VAIKARTANA># Another name of Karõa.

#<VAIKHâNASA># A philosopher. He had written a book known as 'Vaikhànasadharmapra÷na'. Matters concerning the duties of a forest-house-holder, occupation suitable for children born of wedlocks which are in accordance with natural law as well as contrary to the natural order, etc. are dealt with in detail, in this book. A large number of quotations from Vaikhànasadharmapra÷na occur in Manusmçti.

#<VAIKHâNASAS># A group of hermits of the Vedic age. There were hundred hermits in this group. (ègveda, 9: 66). They were born from the finger nail of Brahmà. (Taittirãya, 1, 23).

#<VAIKUöòHA I># The dwelling place of Mahàviùõu.

#<VAIKUöòHA II># Another name of Mahàviùõu. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 342, Stanza 80, that when Viùõu made creation with the five elements, his powers did not have any hindrance (Kuõñhita) and so he got the name Vaikuõñha.

#<VAIKUöòHA III># A Brahmin saint who lived in the Tretàyuga. The living things got deliverance from sin, the moment they came into contact with him. This power of Vaikuõñha to give living things deliverance, is mentioned in Padma Puràõa, Brahma khaõóa, Chapter 3, as follows:
     Vaikuõñha once lighted a ghee-lamp in the presence of Viùõu in Kàrttika and returned home. At that time a rat came there and began to drink the ghee. Then the lamp blazed into a flame. The rat was terrified at this, and ran away. But by the grace of Viùõu the rat got deliverance from all its sins.
     That rat was killed by snake-bite. The men of Yama came with ropes. Instantly the messengers of Viùõu also came on Garuóa. Yama's men got afraid of Viùõu's messengers and humbly aksed them: "For what goodness of him are you taking this great sinner to Vaikuõñha?" They replied: "He had blazed a lamp before the presence of Viùõu. That act has earned for him a place in Vaikuõñha. The goodness earned by lighting a lamp with devotion and love in Kàrttika, could be described only by Mukunda." After that the rat was taken to Vaikuõñha.

#<VAIMâNIKA># A holy place. Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 23, that those who bathe in this holy place could freely walk about in the world of the celestial maids.

#<VAIMITRâ># One of the Saptamàtçs (seven mothers). They are Vaimitrà, Kàkã, Halimà, Màlinã, Bçhadà, âryà and Palàlà. (M.B. Vana Parva, Chapter 228, Stanza 10).

#<VAINATEYA I># One of the prominent sons of Garuóa. (M.B. Udyoga Parva, Chapter 101, Stanza 10).

#<VAINATEYA II># Son of Vinatà. (Garuóa).

#<VAINYA># Another name of emperor Pçthu. (See under Pçthu).

#<VAIRâJA># One of the Sapta Pitçs (Seven Manes). The Sapta Pitçs are, Vairàja, Agniùvàtta, Somapà; Gàrhapatya, Eka÷çïga, Caturveda and Kala. (M.B. Sabhà Parva, Chapter 11, Stanza 46).

#<VAIRâMAS># A caste of people in Ancient India. The people of this caste gave Dharmaputra, various kinds of jewels and other costly things as presents and then attended the Ràjasåya of the Pàõóavas. (M.B. Sabhà Parva, Chapter 51, Verse 12).

#<VAIRâòA># One of the hundred sons of Dhçtaràùñra. It is mentioned in Mahàbhàrata, Bhãùma Parva, Chapter 96, Verse 26, that this Vairàña was killed in the battle of Bhàrata by Bhãmasena.

#<VAIøâKHA># A month. This month comes after the month of Caitra and before the month of Jyeùñha. It is stated in Mahàbhàrata, Anu÷àsana Parva, Chapter 106, that by observing the fast of taking food only once, daily in this month, one could acquire prominence among kinsmen and people of one's own caste.

#<VAIøâKHAVRATA># See under Dhçùñabuddhi.

#<VAIøâLâ># A city. This city was founded by King Vi÷àla, who belonged to the dynasty of Diùña. Because Nàbhàga, the son of Diùña had married a woman from Vai÷ya caste, he also became Vai÷ya. The writings of Vatsa, the son of Bhalandana of this family, are included in the ègveda. The differentiation of castes was not so strict in those days as today. It is not known in what country Diùña and his people Anagas lived. The Kings Karandhama, his son Avikùit and his son Marutta of this dynasty were great and valiant. Marutta had performed both horse sacrifice (a÷vamedha) and imperial consecration (Ràjasåya). To Tçõabindu, who was in the tenth generation from Marutta, a son was born named Vi÷àla. This Vi÷àla founded a city and lived there. That city is called Vai÷àlà. Many of the scholars are of opinion that this city Vai÷àlà is the same as Ujjayinã. It is stated in Mahàbhàrata that Somadatta of the seventh generation from Vi÷àla had performed ten a÷vamedhas (horse-sacrifices).

#<VAIøâLâKúA># The Law of conduct of Brahmà. Since øiva, who is Vi÷àlàkùa (far-sighted) had collected and abridged them, it came to be called Vai÷àlàkùa. (M.B. øànti Parva, Chapter 59, Stanza 82).

@<[Page 820a]>@

#<VAIøâLINä># The daughter of King Visàla. She was married by Avikùit, the son of Karandhama. The famous Marutta was the son born to this couple. (Màrkaõóeya Puràõa, Chapters 119-126).

#<VAIøAMPâYANA>#
     1) %<General information.>% A prominent disciple of Vyàsa. It is mentioned in Devã Bhàgavata, Skandha 1, that the main disciples of Vyàsa were Asita, Devala, Vai÷ampàyana, Sumantu, Jaimini, Paila and some others. (See under Bhàrata).
     2) %<Other details.>%
     (i) It was Vai÷ampàyana who told the story of Bhàrata composed by Vyàsa, to King Janamejaya. (M.B. âdi Parva, Chapter 1, Stanza 20).
     (ii) Vai÷ampàyana told Janamejaya the story of Bhàrata at the instruction of Vyàsa. (M.B. âdi Parva, Chapter 60, Verse 22).
     (iii) Vai÷ampàyana praised Mahàbhàrata and spoke of its greatness. (M.B. âdi Parva, Chapter 62, Stanza 12).
     (iv) Once Vai÷ampàyana was overpowered by ignorance, and he killed a Brahmin. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 6, Stanza 36, that in spite of it he attained heaven.

#<VAIúöAVACâPA># The bow of Viùõu. (For further details see under Viùõu, para 7, sub-section 7).

#<VAIúöAVADHARMAPARVA># A sub-section of â÷vamedhika Parva in Mahàbhàrata.

#<VAIøRAVAöA># Kubera. (See under Kubera).

#<VAIøVADEVA(M)># A sacrifice. It is mentioned in Devã Bhàgavata, Skandha 11, that a brahmin should perform this sacrifice to protect himself from hurts caused by oven, threshing stone, axe, cutting knife, and other weapons. This sacrifice could be performed in a cavity for kindling fire on the floor besmeared with cowdung and mud. It should not be done in an ordinary oven meant for cooking, in iron oven, in earthernware or on ordinary floor. As all the deities are having faces of fire, the sacrificial fire should not be kindled by fanning the flame with hand, winnow, hide of black antelope or cloth. By fanning the flame with cloth, the sacrificer will contract disease; by winnowing he would sustain loss of wealth; and death, by fanning with hand. Plums, fruits, roots, curd, ghee etc. could be used as burnt offerings. When these are not available, firewood, roots of herbs, grass etc. could be used instead. Things to be offered as burnt-offerings should be purified, first by sprinkling ghee on them. In the absence of ghee, milk, curd and water may be used. Using things which are unfit as burnt-offerings will invite bad results.
     In Vai÷vadeva-sacrifice, half-burnt firewood used in cooking, should never be used. So also salts of any kind. After finishing Vai÷vadeva, Gogràsa (giving rice to cow) also should be done.

#<VAIøVâNARA I># A hermit. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 7 Verse 18, that this hermit stays in the palace of Indra. (ègveda, Maõóala 1, Anuvàka 11, Såkta 59).

#<VAIøVâNARA II># The first son of Agni called Bhànu. In Càturmàsya-sacrifice, this fire Vai÷vànara also is worshipped along with the fire Parjanya. (M.B. Vana Parva, Chapter 221, Stanza 16).

#<VAIøVâNARA III># One of the sons born to Ka÷yapa by his wife Manu. (Bhàgavata, Skandha 6).

@<[Page 820b]>@

#<VAIVâHIKAPARVA I># A sub-section of âdi Parva in Mahàbhàrata. This Comprises chapters 192 to 198 of âdi Parva.

#<VAIVâHIKAPARVA II># A sub-section of Viràña Parva. This comprises Chapters 70 to 72 of Viràña Parva.

#<VAIVASVATA MANU># The seventh Manu. There is a description of Manu Vaivasvata under Manvantara.
     1) %<Genealogy.>% Descended from Viùõu in the following order:--Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvata Manu.
     2) %<The incarnation of Matsya and Vaivasvata Manu.>% See under Avatàra, Section "Matsya."
     3) %<Wife and children.>% The wife of Vaivasvata Manu was øraddhà. Many sons were born to the couple. Prominent among them were, Yama, Yamã, A÷vinãkumàras, Revanta, Sudyumna, Ikùvàku, Nçga, øaryàti, Diùña, Dhçùña, Karåùa, Nariùyanta, Nàbhàga, Pçùadhra and Kavi.

#<VAIVASVATA TäRTHA># A holy place. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 39, that he who bathes in this holy bath would become himself a holy tãrtha.

#<VAIøYA># One of the four castes. (For further details see under Varõa and Càturvarõya).

#<VAITâLä># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 67).

#<VAITAöôA># Son of âpa, one of the eight Vasus. âpa had four sons named, Vaitaõóa, ørama, øànta and Dhvani. (Viùõu Puràõa, Aü÷a 1, Chapter 15).

#<VAITARAöä I># A hell. (See under Kàla, the Section Naraka).

#<VAITARAöä II># The name of river Ganges when it flows through the world of the Manes. (M.B. âdi Parva, Chapter 169, Stanza 22).

#<VAITARAöä III># A river. The prominence of this river is given below:
     (i) This river stays in the court of Varuõa and glorifies him. (Mahàbhàrata, Sabhà Parva, Chapter 9, Stanza 20).
     (ii) This river gives remission of sins. There is a spot called Virajatãrtha, in this river. He who bathes in this holy place would shine like the moon. (M.B. Vana Parva, Chapter 85, Stanza 6).

#<VâJA># A son of Sudhanvà, whose father was Aïgiras. It is mentioned in ègveda, Maõóala 1, Aùñaka, 1, Såkta 111, that Sudhanvà had three sons named èbhu, Vibhvan and Vàja.

#<VâJAPEYA># A sacrifice.

#<VâJASANEYA># A religion or religious book (scripture). At the end of Kaliyuga, people will become thieves and lose all good qualities, and moreover fifteen branches of the Veda Vàjasaneya alone will be accepted as Regulations of life. (Agni Puràõa, Chapter 16).

#<VâJASANEYä># (VâJASANEYAS). A group of Priests. Priest Yàj¤avalkya was one of the disciples of Yajur Veda-group of Vyàsa. Of the line of disciples, Yàj¤avalkya had fifteen disciples. They were called Vàjasaneyins or Vàjasaneyas.
     The Yajus--collection received from the god Sun were divided into fifteen groups by Yàj¤avalkya and given to each of his disciples. From that day onwards, his disciples became famous by the name Vàjasaneyas. (Br. U 7-3-7).

@<[Page 821a]>@

#<VâJAøRAVAS># A priest who was the son of Naciketas. (Bçhadàraõyaka Upaniùad, 6-4-33).

#<VAJRA I># Son of Vi÷vàmitra. He was an expounder of Vedas. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 52).

#<VAJRA II># The son of Aniruddha, who was the grandson of ørã Kçùõa. Mention is made in Mahàbhàrata, Mausala Parva, Chapter 7, Stanza 72, that after the extermination of the Yàdavas by the mausala fight (the fight with grass grown from the filings of the iron-pestle), Arjuna anointed Vajra as the King of the remaining Yàdavas. When the Pàõóavas began the Mahàprasthàna (the great departure), Yudhiùñhira called Subhadrà and instructed her to look after Vajra with particular care. (M.B. Mahà Prasthàna Parva, Chapter 1, Stanza 8).

#<VAJRABâHU I># A notorious asura. Vajrabàhu was born of a Vidyàdhara-damsel named Ca¤calàkùã, when she was raped by the asura Sahasramukha. This Vajrabàhu did penance before øiva and obtained Pà÷upatàstra (a divine arrow) and an impenetrable armour. After this, he caught hold of Indra and bound him. Subrahmaõya rescued Indra and killed Vajrabàhu. (Kamba Ràmàyaõa, Uttara Kàõóa).

#<VAJRABâHU II># A monkey. With other monkeys Vajrabàhu got on the body of Kumbhakarõa and scratched his face and body and did much harm in the battle between Ràma and Ràvaõa. Kumbhakarõa caught hold of them and ate them. (M.B. Vana Parva, Chapter 287, Stanza 67).

#<VAJRADAýúòRA I># A ferocious giant who was a follower of Ràvaõa. In Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 54, mention is made that this giant was killed by Aïgada in the Ràma-Ràvaõa battle.

#<VAJRADAýúòRA II># A captain of the army of Tripuràsura. It is stated in Gaõe÷a Puràõa that Tripuràsura gave his captain clothes, villages etc. as presents, for bringing Pàtàla (netherworld) under control.

#<VAJRADATTA># The King of Pràgjyotiùapura. He was the son of Bhagadatta. He attacked the neighbouring Kings and defeated them. He caught hold of the sacrificial horse of Yudhiùñhira, led by Arjuna, who fought with Vajradatta for three days and defeated him. (M.B. A÷vamedha Parva, Chapters 65 and 74).

#<VAJRAJVâLâ># A daughter of Mahàbali. This Vajrajvàlà was the wife of Kumbhakarõa. (Uttara Ràmàyaõa).

#<VAJRAKAöòAKAøâLI># A hell. (See the part Naraka under Kàla).

#<VAJRAMUúòI># A giant. Vajramuùñi was the son born to Màlyavàn of his wife Sundarã. Vajramuùñi had six brothers named Viråpàkùa, Durmukha, Suptaghna, Yaj¤ako÷a, Matta and Unmatta and a sister named Nalà. (Uttara Ràmàyaõa).

#<VAJRANâBHA I># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 63).

#<VAJRANâBHA II># A King of the line of ørã Ràma. The genealogy is the following. ørã Ràma-Ku÷a-Aditi-Niùadha-Nabhas-Puõóarãka-Kùemadhanvà-Devànãka-èkùa-Pàriyàtra-Bala-Vinda-Vajranàbha. Khagaõa was the son of Vajranàbha. (Bhàgavata, Skandha 9).

#<VAJRANâBHA III># An asura. Prabhàvatã whom Pradyumna the son of ørã Kçùõa married, was the daughter of this asura. (For details see under Prabhàvatã).

#<VAJRANâBHA IV># A King who ruled over Mathurà. He was a friend of Parãkùit. At the request of hermit øàõóilya, Uddhava talked to Vajranàbha about the greatness of Bhàgavata.

#<VAJRâðGA># An asura. This asura was born to Ka÷yapa of his wife Diti. Tàrakàsura was born to Vajràïga of his wife Varàïgã (For details see under Pàrvatã, Para 2)

#<VAJRAPRâSâDA># A house in heaven. Maõidvãpa is situated above the world of Brahmà. This is an island in the sea of Amçta with an area of several yojanas. All the sand particles on the shore of the sea of Amçta are jewels. Beyond the trees of jewels standing on the seacoast, there is an iron-wall with four towers. Those who come here to see Devã (goddess) should get down from their vehicles here. Beyond this wall of iron, there are seven walls of bronze, copper, lead, brass, a mixture of five metals, silver and gold. They are called Sapta÷àlas. Between the walls there are several parks such as Kalpavàñikà, Santànavàñikà, Haricandanavçkùavàñikà, Mandàravàñikà, Pàrijàtavàñikà, Kadambavàñã etc. On passing the seven walls, several houses are seen. They are topaz-house, jacinth-house, beryl-house, diamond-house, chrysoprase-house, sapphire-house, ruby-house, emeraldhouse, etc. (Devã Bhàgavata, Skandha 11).

#<VAJRAøäRúA># A son of hermit Bhçgu. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 35, Stanza 125, that hermit Bhçgu had seven sons named Cyavana, Vajra÷ãrùa, øuci, Aurva, øukra, Vareõya and Savana.

#<VAJRAVEGA># A giant who was the brother of Khara, Dåùaõa and Tri{??}iras. In the battle between Ràma and Ràvaõa Vajravega stood as the attendant of Kumbhakarõa and fought with ørã Ràma and was killed by Hanåmàn. (M.B. Vana Parva, Chapter 287).

#<VAJRAVIúKAMBHA># A child of Garuóa. (Mahàbhàrata, Udyoga Parva, Chapter 101, Stanza 10).

#<VAJRâYUDHA># (Thunderbolt). The famous weapon of Indra.
     1) %<The making of this weapon.>% In olden days a fierce asura named Vçtra was born. The Kàlakeyas and many other asuras became his followers. They began to create havoc in the world, and cause harm to the Devas. At last under the leadership of Indra, the Devas went to Brahmà and informed him of their grievances and requested for advice as to the way of killing Vçtra. Brahmà told them that only with a weapon made of the bone of the hermit Dadhãca, could Vçtràsura be killed. The Devas went to the bank of the river øoõa and saw the hermit Dadhãca, who was the foremost of munificent men, doing penance there. Indra told him the purpose of their visit. He told the Devas to take his bone, if it was useful to them. Saying this he forsook his body. The Devas took the bones of the hermit and gave them to Vi÷vakarmà who made a powerful weapon with them and gave that to Indra. They named the weapon the 'thunderbolt.' (M.B. Vana Parva, Chapter 100).
     2) %<The face of Subrahmaõya was cut.>% Once Indra was defeated by Narakàsura. He went to the Himàlayas and hid himself there. Unable to see their King Indra, the devas went to Subrahmaõya. When Indra knew this, he thought that Subrahmaõya had taken possession of the world of the gods. So he came and fought with Subrahmaõya. The thunderbolt of Indra touched the face of Subrahmaõya and wounded him. From the blood which flowed from the face of Subrahmaõya two noble men appeared who eventually became warriors of Subrahmaõya. (Kathàsaritsàgara, Làvàõakalambaka, Taraïga 6).
     3) %<Daily thunderbolt.>% In Viùõu Puràõa, Aü÷a 1, Chapter 5 and Aü÷a 2, Chapter 8, a process by which thunderbolt is made daily in the evening from the water particles thrown by Brahmins when they recite the spell Gàyatrã, is described.
     In the evening, the fierce giants called the Mandehas wish to eat the Sun. Prajàpati had given them a curse that though their bodies would not perish they would daily meet with death. So there is a fight between these giants and the sun daily in the evening. At that time the Brahmins recite the spell Gàyatrã with the Brahmapervading syllable 'OM,' and throw up water. This water becomes the Vajra weapon, and burns the giant.
     4) %<The thunderbolt became a tiger.>% The hermits Nàrada and Parvata once went to the palace of the King Sç¤jaya. The King worshipped them and served them for a long time, as a result of which a son was born to him. Indra decided to lessen the superior power of these hermits. Once the son of the King, who was a mere boy, was playing in the forest. At the instruction of Indra, the thunderbold took the form of a tiger and went to the forest and killed the boy. Sç¤jaya became very sad. Nàrada and Parvata brought the boy to lite again and gave him to the King. (M.B. øànti Parva, Chapter 30).

#<VAJRä I># Indra who wields the weapon Vajra (q.v)

#<VAJRä II># An eternal god concerned in offering to the manes. (Mahàbhàrata, Anu àsana Parva, Chapter 91, Stanza 33).

#<VAKA (BAKA)># See under Baka.

#<VâKâ># The daughter of the giant Màlyavàn, Vi÷ravas married her. Three sons Tri÷iras, Dåùaõa and Vidyujjihva and a daughter Anupàlikà were born to the couple (Brahmàõóa Puràõa, 3: 8: 39-56; Vàyu Puràõa, 70 34-50). But in mahà Bhàrata, mention is made only about three wives of Vi÷ravas, named Puùpotkañà, Ràkà and Màlinã

#<VAKA DâLBHYA># (BAKA DâLBHYA). A hermit of Ancient India. The information obtained from Mahàbhàrata about this hermit is given below.
     (He was a member of the council of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Stanza 11).
     (ii) Once Vaka Dàlbhya lectured to Yudhiùñhira about the greatness of Bràhmaõas. (M.B. Vana Parva, Chapter 26, Stanza 6).
     (iii) On another occasion he described the welfare of eternal beings to Indra. (M.B. Vana Parva, Chapter 193).
     (iv) Once he stopped ørã Kçùõa, who was going to Hastinàpura, and conversed with him on the way. (M.B. Udyoga Parva, Chapter 83, Stanza 65).
     (v) The hermit Baka Dàlbhya once talked about how the kingdom of Dhçtaràùñra would be made burnt offering to fire. (M.B. øalya Parva, Chapter 41, Stanza 5).

#<VAKANAKHA (BAKANAKHA)># One of Vi÷vàmitra's sons who were expounders of the Vedas. (Mahà Bhàrata Anu÷àsana Parva, Chapter 4, Stanza 58).

#<VâKPâRUúYA># (Using harsh words). One of the wrongs brought under the rule of chastisement in ancient India. Without caring for the truth or falsity, a man praising another with a view to tease or offend him, is Vàkpàrusya. The teasing may be aimed at somebody with disabled members of the body or disabled organs of sense. Besides, using heart-rending words also comes under this crime. In olden days kings issued orders to fine anybody found guilty of this crime. Ordinarily the fine was 25 Paõas. If the crime was committed against one who was below the level of the culprit the fine to be paid was only half. If harsh words were used against other women or people of a higher level the fine was double. (Agni Puràõa, Chapter 258).

#<VAKRA># A King in Ancient India. He is known by the name Dantavaktra. (For further details see under Daõñavaktra).

#<VAKúOGRäVA># Vi÷vàmitra's son, who was an expounder of Vedas. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 53).

#<VALA (BALA)># An asura. It is stated in Padma Puràõa, Bhåmikhaõóa, how Indra killed this asura.
     One day Vala went to the sea for his evening worship. Devendra saw the asura, shining with the radiance of celibacy and the divine rod and deer-hide, praying on the sea-shore. Instantly Indra cut him into two with his weapon, the thunderbolt. Vala fell down motionless. Mention is made about this asura in ègveda, Maõóala 1, Anuvàka 4. (For further details see under Bala).

#<VALâKA># (BALâKA). A forester. (For further details see under Balàka).

#<VALâKâøVA># See under Balàkà÷va.

#<VâLAKHILYAS># See under Bàlakhilyas.

#<VALALA># See under Ballava.

#<VALGUJAðGHA A># son of Vi÷vàmitra. He was a Brahmavàdin. (See under Vi÷vàmitra).

#<VALäMUKHA># A famous monkey in the army of ørã Ràma. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 4, Verse 52).

#<VâLIøIKHA># See under Bàli÷ikha.

#<VALKALA># See under Balvala.

#<VALLABHA I># The husband of Hemaprabhà, an unchaste woman. (See under Hemaprabhà).

#<VALLABHA II># Son of Balàkà÷va. He was a righteous King. Vallabha had a son named Ku÷ika. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 5).

#<VâLMäKI I># A hermit who was the first among poets and the author of Ràmàyaõa.
     1) %<General information.>% Knowledge about this hermit who was the first among the poets of Bhàrata, is scanty. So we have to depend mainly on some hearsay for the life history of this sage.
     It is said that Vàlmãki was the tenth son of Varuõa. But in his younger age he fell into the hands of wicked people and became a wicked man, like his friends. Then his name was not Vàlmãki. Being a father, he had to support his family. For this purpose he used to plunder travellers. Once he happened to catch the Saptarùis (the seven hermits) who passed by that way. The hermits asked him whether his wife and children would share the sins he had incurred by plundering. The plunderer could not answer that unexpected question. He ran home and asked his wife and children if they would share the sins incurred by him. They were not prepared to do so. In a moment his life underwent a thorough change. He ran to the Saptarùis and knelt before them. They imparted to the forester, knowledge of the Vedas. The forester sat under a tree and began to sing 'Ràma Ràma.' Days and months and years passed, unknown to him. He did not know that white ants had built a shelter above him. After several years the Saptarùis returned by that way. They broke the ant-hill and took the hermit out. Because he came out of Valmãka or white-ant-hill he came to be known as Vàlmãki. He built his hermitage on the bank of the river Tamasà and lived there with his disciples. It was at this place that he composed the famous poem Ràmàyaõa. (For further details see under Ràmàyaõa).
     2) %<Other details.>%
     (1) Vàlmãki shines in the palace of Indra. (M.B. Sabhà Parva, Chapter 7, Stanza 16).
     (ii) Mention is made in Mahàbhàrata, Udyoga Parva, Chapter 83, Stanza 27, that Vàlmãki met ørã Kçùõa who was going to Hastinàpura as a messenger of the Pàõóavas.
     (iii) Sàtyaki recited a poem composed by Vàlmãki, after having killed Bhåri÷ravas in the Bhàrata-battle. (M.B. Droõa Parva, Chapter 143, Stanza 57).
     (iv) Vàlmãki told Yudhiùñhira of the benefits of his devotion to øiva. (M.B. Anu÷àsana Parva, Chapter 18, Stanza 8).

#<VâLMäKI II># One of the prominent sons of Garuóa. (Mahàbhàrata, Udyoga Parva, Chapter 101, Stanza 11).

#<VâMâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 12).

#<VâMADEVA># An ancient hermit.
     1) %<Vàmadeva and øala.>% Three sons named øala, Dala and Bala were born to King Parãkùit by his wife Su÷obhanà, a princess of Maõóåka. In due course, King Parãkùit anointed his eldest son øala as King and went to the forest for penance.
     Once øala went to the forest to hunt. While chasing a deer, the King asked his charioteer to bring horses capable of overtaking the deer. The charioteer told the King that such horses were available at the hermitage of Vàmadeva. They went to the hermitage of Vàmadeva and got the horses on condition that they would be returned.
     After the hunting, øala reached his capital. Seeing the beauty and the vigorous nature of the horses, the King did not like to part with them. Vàmadeva sent his disciple to the court of the King to take the horses back. But the King sent him back empty-handed. Vàmadeva got angry. He came in person and demanded his horses. The King replied that Brahmins did not require such horses. While these two were quarrelling with each other, some fierce giants came there and pierced øala with a trident and killed him. (M.B. Vana Parva, Chapter 192).
     2) %<Other information.>%
     (i) He was a friend of Vasiùñha and a priest of Da÷aratha. (Vàlmãki Ràmàyaõa, Bàlakàõóa. Sarga 7, Stanza 3).
     (ii) Maõóala 4 of ègveda was composed by Vàmadeva.
     (iii) Vàmadeva was a hermit who had praised the A÷vinãdevas when he was in his mother's womb. (ègveda, Maõóala 1, Såkta 119).
     (iv) Once Vàmadeva tried to eat the flesh of a dog because of hunger, with a view to save Brahmins. (Manusmçti, Chapter 10, Stanza 106).
     (v) He was a prominent member in the assembly of Indra. (M.B. Sabhà Parva, Chapter 7, Stanza 17).
     (vi) Once Vàmadeva gave advice about righteousness to King Vasumanas. (M.B. øànti Parva, Chapter 92).

#<VâMADEVA II># A King. Arjuna defeated this King during his regional conquest of the North. (M.B. Sabhà Parva, Chapter 27, Stanza 11).

@<[Page 823b]>@

#<VâMADEVA III># One of the seven sons born to Manu by his wife øataråpà. It is stated in Matsya Puràõa, Chapter 4, that the Brahmin was born from the face, Kùatriya from the hand, Vai÷ya from the calf of the leg and øådra from the foot, of Vàmadeva, who was an incarnation of øiva. This Vàmadeva who had five faces and a trident in his hand, fought with Candra, when Tàrà the wife of Bçhaspati was carried away by Candra. (Matsya Puràõa, 4-13).

#<VâMANA I># An incarnation of Mahàviùõu.
     1) %<General information.>% There are ten main incarnations of Mahàviùõu. Of these, the incarnation of Vàmana is the fifth.
     2) %<Two Vàmanas.>% Two different stories occur in the Puràõas about the incarnation of Vàmana. One story is about how Mahàviùõu took the incarnation of Vàmana and thrust Mahàbali an asura, down to the netherworld. This story is more widely known. In the second story the place of Mahàbali is given to the asura called Dhundhu. This is the main difference. For a comparative study, both stories are given below:
     a) %<The first story of the incarnation of Vàmana.>% The devas (gods) such as Indra and the others were born to Prajàpati Ka÷yapa by his wife Aditi and the asuras (demons) such as Mahàbali and others, by his wife Diti. The Daityas (asuras) began to harm and harass the Devas to a great extent. Once Aditi, the mother of the Devas, complained to Ka÷yapa about this. He advised her to take the fast called 'Payovrata' fixing the image of Mahàviùõu in her heart and that he will take birth through her as Vàmana and destroy Mahàbali. According to the advice of her husband, Aditi began to take Payovrata, at the end of which Mahàviùõu appeared before her and asked her what her wish was. She told Viùõu, of her grievances and Viùõu consoled her and said "You have invoked me by your prayer and fast for the safety of your sons. So I will enter your womb through the penance of Ka÷yapa and take birth as your son and rescue your sons."
     Mahàviùõu disappeared. Aditi worshipped her husband with devotion. By contemplation Ka÷yapa knew everything. He infused the energy he had acquired by penance into Aditi, who gave birth to a son. The birth took place on the twelfth day of the month of Bhàdrapada, in the bright lunar fortnight at the auspicious moment called Abhijit, in the star of øràvaõa. The infant had four hands. While Ka÷yapa and Aditi were looking on, the infant changed its form and became a dwarfish Brahmin boy. The Devas brought presents to the child. The Sun taught him the spell called Sàvitrãmantra. Bçhaspati gave the Brahmastring. Ka÷yapa gave the string worn round the waist. The earth gave the hide of a black antelope. Soma the Vanaspati gave a rod; Aditi gave the cloth over the privities, the sky an umbrella, the seven hermits gave Ku÷a-grass, Brahmà gave a waterpot, Sarasvatã gave a rosary and Kubera gave a pot.
     At that time, the powerful Mahàbali had brought the three worlds of heaven, earth and Pàtàla (the netherworld) under his control. That Asura King performed a horse-sacrifice with the help of a Bhàrgava Brahmin. Hearing about it Vàmana started for the place of sacrifice. Mahàbali was performing the sacrifice at a place called Bhçgukacchaka on the North bank of river Narmadà. The priests who were performing the rites and ceremonies of the sacrifice saw Vàmana coming slowly to the sacrificial hall. They wondered whether it was the Sun, Sanatkumàra or Agni (Fire) coming to see the sacrifice. While they were standing thus, Vàmana with his umbrella, rod and water pot filled with water entered the sacrificial hall. Mahàbali welcomed Vàmana and asked him the purpose of his visit. Vàmana said "Oh King! Your words are sweet. Noble Asura! give me three feet of ground which I measure with my feet. That is all what I want."
     Mahàbali agreed. The teacher-priest øukra felt some doubts regarding the identity of Vàmana. So he secretly told Mahàbali that the boy Vàmana was none other than Mahàviùõu and as such, he should not give any promise. But Mahàbali had already given the promise. He refused to go back upon his words. The priest øukra got angry at this and cursed Mahàbali thus. "You boast that you are wise and learned. But you are disobedient, slow-witted and unwise. So all your prosperities will be destroyed."
     Though he was cursed, he did not deviate from the path of truth. He gave the promised ground to Vàmana by pouring water with the water brought in golden pot by his queen Vindhyàvalã. The names, A÷anà and Koñarà also are used in the Puràõas for Vindhyàvalã the wife of Mahàbali. She came out for the purpose wearing golden ornaments. Mahàbali himself washed the feet of Vàmana, who instantly began to grow and became large beyond imagination. Everybody on the spot was amazed at the unimaginable bigness of Vàmana. On that huge figure, Mahàbali saw the priest, the performers of sacrificial rites, the sacrificial hall, the universe, the elements, the qualities the senses, the mind, the individual spirits, and at the feet of the figure the world Rasàtala. He saw the earth on its feet, mountains below the knees, birds on its knees, the Maruts on its thighs, evening on its clothes, the Prajàpatis on its privities, the noble and mighty asuras on its lions, the sky on its navel, the oceans on its stomach, Dharma (duty) in its heart, rightness and truth on its breasts, Mahàlakùmã holding lotus on its chest, songs of Sàman and all other voices in its neck, all the gods beginning with Indra on its hands, the points (directions) on its ears, the ether on its head, the clouds on its hair, breaths in its nose, the sun in its eyes, fire on its face, the Vedas in its words, Varuõa in its tongue, day and night agreement and disagreement in its winking and anger on its forehead. In its touch there was desire, in its radiance there was water, in its buttocks Jawlessness, sacrifice in its steps, death in its shadow, illusion in its laugh, medicines in its hairs, rivers in its veins, stones in its nails, Brahmà in its intelligence, hermits, devas etc. in its life-breaths. Thus the figure was seen by Mahàbali. Vàmana had trodden on the whole of the earth, which was completely under the cont ol of Mahàbali, with one foot, filled the whole of the sky with his large body and the four points were filled with his hands. The second step was put on Maharloka, Janaloka and Tapoloka (three worlds). No spot was left in the universe for a third step.
     Vàmana said:--"You have given me three feet of ground. I have measured two feet of ground. Show me the place to measure the third step. I have measured the earth with one step and the heaven with the second step. You have seen it. If you cannot keep your promise you had better go down to Pàtàla." Bali requested him to place the third step on his head. Vàmana placed his foot on the head of Mahàbali and thrust him down to Pàtàla.
     Vàmana brought Indra to the spot and anointed him as the ruler of heaven, in the presence of all the gods and hermits. Indra sent Vàmana with the Lokapàlas (Indra, Agni, Yama and Varuõa) in a divine Vimàna to the world of Viùõu. (Bhàgavata Skandha 8).
     b) %<The second story of the incarnation of Vàmana.>% Dhundhu, an asura boy, was born to Ka÷yapa by his wife Danu. That asura did penance and pleased Brahmà. He made a request that he should not be killed by Indra and the other gods or anybody else. Brahmà, who was pleased at his penance, gave him the boon he asked. The boy Dhundhu, at the beginning of the fourth Kaliyuga, during the period of Hiraõyaka÷ipu, went to heaven and defeating Indra and the other Devas, established his rule there as Indra. The mighty Hiraõyaka÷ipu was travelling on the mountain Mandara as an official under Dhundhu.
     The defeated and grief-stricken Devas went to the world of Brahmà and lived there. Dhundhu, who knew this, wanted to drive them out of that place also. He requested øukra, the priest and teacher of asuras, to tell him the means of doing it.
     øukra said. "Devendra was enabled to enter the presence of Brahmà, because he had performed one hundred horse-sacrifices. "Hearing this, Dhundhu, with the permission of the teacher øukra, began to perform sacrifice in the holy place called Pràcãna tãrtha.
     Hearing that Dhundhu had begun the horse-sacrifice, Indra and the Devas trembled with fear and, leaving the world of Brahmà, went to the world of Viùõu and prayed for protection. Bhagavàn came to know of everything and consoled them and sent them back. After this Mahàviùõu took the form of a Vàmana and jumped into the Devikàjala and lay afloat like a piece of dry wood. Dhundhu and the hermits saw by chance, Vàmana sinking and coming up in the water. They took the Vàmana-Brahmin out of water and asked him how he had fallen in water. Vàmana replied with shiver:--"In the family of Varuõa there was a Brahmin named Prabhàsa, who was a scholar. I am Gatibhàsa, the younger of his two sons. After the death of father, I requested my brother to divide the property of our father. My brother quoted several rules and said that I was not entitled to get any portion of my father's wealth. I spoke against him and getting angry he caught me by my hair and threw me into the river. It is a year since I, being not able to swim, began to sink and come up in this river. Thus you have seen me here."
     The Bhàrgavas who were present there, requested Dhundhu thus. "Oh! King of the asuras! Be pleased to give this boy a well-furnished house, servant-maids and plenty of wealth." Hearing this Dhundhu said to Vàmana. "I will provide you with wealth, servantmaids, house, gold, cows, land, clothes etc."
     Vàmana humbly said to Dhundhu "Oh Lord! I do not want any wealth. It is my desire for wealth that has brought me to this plight. I request you to give me only three feet of ground."
     As soon as the asura-King complied with his request, Vàmana began to grow like the moon. He assumed the shape of Trivikrama to measure each of the three worlds with a foot. In two steps he measured all the worlds. Vàmana whose body was bigger than Mahàmeru became angry when he did not see place to measure the third step, and fell on Dhundhu. By this heavy fall there appeared a great cavity thirty thousand yojanas deep. Bhagavàn Viùõu took the asura Dhundhu and threw him into that deep pit with a mighty force, and by a shower of dust he filled the cavity.
     Indra with the Devas occupied the world of Gods. Leaving the asura King in the sea of dust, Bhagavàn jumped into the river Kàlindã and disappeared. (Padma Puràõa, Chapter 78).

#<VâMANA II># One of the eight elephants supporting the universe. This elephant was one of the four sons of Iràvatã. Airàvata, Supratãka and A¤jana were the other three. (Brahmàõóa Puràõa, 3: 7: 292). This Vàmana was the conveyance of a famous giant in the army of Ghañotkaca during the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 60, Verse 56).

#<VâMANA III># A holy place situated on the borders of Kurukùetra. By bathing in the particular spot called Viùõupàda, in this holy place and worshipping Vàmana, one could enter the world of Viùõu. (M.B. Vana Parva, Chapter 86, Stanza 103).

#<VâMANA IV># A holy place. It is stated in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 13, that those who worship Hari (Viùõu) in this place will never become miserable.

#<VâMANA V># A mountain in the Krau¤ca Island. (Mahàbhàrata, Bhãùma Parva, Chapter 12).

#<VâMANABHAòòABâöA># A great Sanskrit poet. It is believed that he lived in the 15th century. He has written several poems and plays. His poetic works are 'Nalàbhyudaya' and 'Raghunàthacarita.' The former consists of eight Kàõóas and the latter, thirty Kàõóas.
     It is stated that Vàmanabhaññabàõa was the teacher of Vidyàraõya. Besides these two major works, he had written several poems and dramas. Imitating the poem 'Meghasande÷a' of Kàlidàsa, he had written a poetic work of the same type called 'Haüsasande÷a'. A minor Drama called øçïgàrabhåùaõa was written by this Vàmana. It is said that this drama was acted at Vijayanagara. The two plays, named--Pàrvatãpariõaya and 'Kanakarekhà' were also written by the same poet.

#<VâMANAPURâöA># One of the eighteen Puràõas. (See under Puràõa).

#<VâMANIKâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 23).

#<VAýKúU># A river which is famous in the Puràõas. The low-caste people who lived on the basin of this river, came to the Ràjasåya (imperial consecration) of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 51, Stanza 17).

#<VAýøâ># A daughter born to Prajàpati Ka÷yapa by his wife Pradhà. (M.B. âdi Parva, Chapter 65, Stanza 45).

#<VAýøAGULMA># A holy bath. The rivers øoõa and Narmadà start from this bath. In Mahàbhàrata, Vana Parva, Chapter 85, Stanza 9, it is stated that by visiting this holy bath one could obtain the fruits of performing a horse-sacrifice.

#<VAýøAMæLAKA># A holy place situated on the boundary of Kurukùetra. It is stated in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 41, that if a bath is taken in this holy place one could bring about the uplift of one's race.

#<VAýøâVALä (GENEALOGY)># The genealogy of the characters in the Puràõas is given separately at the end of this book.

#<VâMYA># Name of the horse of the hermit Vàmadeva. (M.B. Vana Parva, Chapter 122, Stanza 41).

#<VANAPARVA># An important Parva in Mahàbhàrata.

#<VâNAPRASTHA># (House-holder in the forest). One of the four stages of life. (See under â÷rama).

#<VâNARA (MONKEY)># Monkeys are given a prominent place in the Puràõas. Considering them as born in the family of Hanåmàn, an ardent devotee of ørã Ràma, some worship monkeys. It is mentioned in Vàlmãki Ràmàyaõa that the monkeys got a prominent place first among the gods and spirits. It is stated in Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 33, that the leaders of the monkeys were Bàli, Sugrãva, Aïgada, Mainda, Gavaya, Dvivida, Gavàkùa, Gaja, øarabha, Såryàkùa, Hanåmàn, Vidyunmàlã, Vãrabàhu, Subàhu, Nala, Kumuda, Jàmbavàn, Tàra, Supàñala, Sunetra, Nãla and Dadhivaktra.
     The social life of the monkeys, is described as follows in the Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 33. "Mahendra mountain, the Himàlayas, the Vindhya mountain, the peaks of Kailàsa and øveta mountain, Mandara mountain etc. are the places mostly inhabited by monkeys. On the mountains shining like the rising sun, on the east of the western ocean also monkeys live. The Monkeys which inhabit black soil are blue in colour. Monkeys which live in red arsenic caves are yellow in colour. Those which live in Mahà Meru and Dhåmra (smoky) mountain have the colour of the rising sun and are drunkards."

#<VANASPATI I># Those trees which produce fruits without flowering are called Vanaspati according to Manusmçti Chapter 1, Stanza 47. Atti (fig tree) is an example. (Apuùpàþ phalavanto ye te vanaspatayas smçtàþ).

#<VANASPATI II># One of the seven sons of the King Ghçtapçùñha. (Bhàgavata, Skandha 5).

#<VâNAVA># A country famous in the Puràõas. (Bhãùma Parva, Chapter 9, Stanza 54).

#<VANAVâSIKA># A country in ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 58).

#<VANâYU I># A son born to Prajàpati Ka÷yapa of his wife Danu. It is mentioned in Mahàbhàrata, âdi Parva Chapter 65, Stanza 25, that he was the most prominent of the ten sons of Danu.

#<VANâYU II># A son born to Urva÷ã from Puråravas. The sons of Urva÷ã were âyus, Dhãmàn, Amàvasu, Dróþàyu øatàyu and Vanàyu. (M.B. âdi Parva, Chapter 75, Stanza 25).

#<VANâYU III># A country in ancient India. Mention is made about this country in Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 56.

#<VA¥CULA># A bird. The cry of this bird, is believed to forebode victory. (Vàlmãki Ràmàyaõa, Araõya Kàõóa Sarga 69, Stanza 22).

#<VANDANA># A hermit mentioned in ègveda. Once this hermit was pushed into a well by Asuras. But he was saved by the A÷vinidevas. (ègveda, Maõóala 1, Anuvàka 1, Såkta 116).

#<VANDANâ># A river famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 18)

@<[Page 826a]>@

#<VANDä># (BANDä, VâNDäNA). A scholar and scientist in the palace of King Janaka. He defeated the hermit Kahoóaka in an argument and dipped him in water. (For further details see under Aùñàvakra).

#<VâNDäNA># See under Vandã.

#<VANEYU># A King who was the grandson of emperor Påru and the son of Rudrà÷va. Vaneyu was born to Rudrà÷va by a celestial woman named Mi÷rake÷ã. Ten sons named Vaneyu, èceyu, Kakùeyu, Kçpaõeyu, Sthaõóileyu, Jaleyu, Tejeyu, Satyeyu, Dharmeyu and Santateyu, were born to this celestial woman. (M.B. âdi Parva, Chapter 94, Stanza 8).

#<VAðGA># An important state in ancient India. The present name of this country is Bengal. Several statements occur in the Puràõas about Vaïga.
     The following are the statements about Vaïga given in the Mahàbhàrata.
     (i) Arjuna visited this country during his pilgrimage. (M.B. âdi Parva, Chapter 214, Stanza 9).
     (ii) Bhãmasena attacked Vaïga. (M.B. Sabhà Parva, Chapter 30, Stanza 23).
     (iii) The Kings of Vaïga visited Yudhiùñhira with presents. (M.B. Sabhà Parva, Chapter 52, Stanza 18).
     (iv) Karõa conquered this country during his regional conquest. (M.B. Vana Parva, Chapter 254, Stanza 8).
     (v) In the Bhàrata battle the King of Vaïga confronted Ghañotkaca and was defeated. (M.B. Bhãùma Parva, Chapter 92, Stanza 6).
     (vi) Once ørã Kçùõa conquered the country of Vaïga. (M.B. Droõa Parva, Chapter 11, Stanza 15).
     (vii) Para÷uràma exterminated the Kùatriyas of Vaïga. (M.B. Droõa Parva, Chapter 70, Stanza 12).
     (viii) The low castes of Vaïga attacked the sacrificial horse led by Arjuna who killed every one of them. (M.B. A÷vamedha Parva, Chapter 82, Stanza 29).

#<VAðGèDA># An asura. It is mentioned in ègveda, Maõóala 1, Anuvàka 1, Såkta 10, that the Kings Atithigva and èji÷và, with their armies surrounded the cities of the asuras Kara¤ja, Parõaya and Vaïgçda and that Indra helped the two Kings.

#<VA¥JULA># See under Vidura II.

#<VAPUS I># A daughter of Dakùa. Dharmadeva married her. (Viùõu Puràõa, Aü÷a 1, Chapter 7).

#<VAPUS II># A celestial maid. She made a futile attempt to hinder the penance of the hermit Durvàsas, and by the curse of the hermit she had to take birth as the daughter of Kundhara by Menakà in the next birth. (Màrkaõóeya Puràõa, 1, 49, 56; 2, 41).

#<VAPUúMâN># Son of Saïkrandana, the King of Vidarbha. Dama, a famous King of Diùña dynasty carried away by stealth Sumanà, the daughter of Càruvarmà, the King of Da÷àrõa, in consequence of which Vapuùmàn and Dama became enemies.
     Vapuùmàn waited for an opportunity to take revenge and when a convenient moment came, he killed Nariùyanta the father of Dama. Indrasenà the mother of Dama told him of his father's murder and then jumping into the funeral pyre of her husband, she died. Because of grief at the loss of his parents and anger towards the slayer, Dama started with a mighty army and engaged Vapuùmàn in a fierce battle. He killed Vapuùmàn in the battle and with his blood he made offerings to the spirits of his parents. (Màrkaõóeya Puràõa, 133).

@<[Page 826b]>@

#<VAPUúMATä># Daughter of the King of Sindhu. She became the wife of Màrutta. (Màrkaõóeya Puràõa, 133).

#<VAPUúòAMâ># The prominent queen of King Janamejaya. She was the daughter of Suvarõavarmà, the King of Kà÷ã. (Devã Bhàgavata, Skandha 2). Vapuùñamà had two sons, øatànãka and øaïkukarõa. (M.B. âdi Parva, Chapter 95, Stanza 86).

#<VARADA># A warrior of Subrahmaõya (Mahàbhàrata, øalya Parva, Chapter 45, Stanza 64).

#<VARADâNA># A holy place near Dvàrakà. It was here that Durvàsas gave Bhagavàn ørã Kçùõa boons (Vara). From that day this became a holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 82, that those who take bath in this holy place would obtain the fruits of giving a thousand cows as alms.

#<VARADâSAðGAMA># A holy place. Those who take bath in this holy place would obtain the fruits of giving a thousand cows as alms. (M.B. Vana Parva, Chapter 85, Stanza 35).

#<VARâHA># An ancient hermit. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 4, Stanza 17, that this hermit stayed in the palace of Yudhiùñhira.

#<VâRâHA II># A holy place in the middle of Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 88, that Mahàviùõu stayed in this place for a while in the shape of Varàha (Boar) and that those who bathe in this holy bath would obtain the fruits of performing the sacrifice Agniùñoma.

#<VARâHA III># (Boar). One of the ten incarnations of Mahàviùõu.
     1) %<Need for this incarnation.>% Jaya and Vijaya, two doorkeepers of Mahàviùõu showed disrespect towards the famous hermits Sanaka and others who went to visit Mahàviùõu. The angry hermits cursed them to take birth as asuras. Accordingly Jaya and Vijaya took birth as the two asuras Hiraõyàkùa and Hiraõyaka÷ipu and were born from Prajàpati Ka÷yapa by his wife Diti.
     Even their birth itself was inauspicious. Once, while Ka÷yapa was carrying on evening worship, his wife was filled with libid. She embraced Ka÷yapa. Because she got pregnancy in an inauspicious moment, two asura sons were born. At the time of their birth darkness spread over the whole of the world, and some ill omens were seen. The Devas (gods) trembled.
     The elder son was called Hiraõyàkùa and the second son was called Hiraõyaka÷ipu. As Hiraõyàkùa grew up he began to quarrel with the Devas. When the fight grew fierce, he picked up the earth in his hands as a ball and went under water. There was left only water. The Devas went to Mahàviùõu and prayed to him in order to get the earth back.
     At this time Manu Svàyambhuva, the son of Brahmà, was living with his father looking after his welfare. The father, who was pleased with the services of his son said. "My dear son, you should worship Devã, who will be pleased with your devotion and will bless you. If she is pleased with you, you will become a famous Prajàpati." Hearing the words of Brahmà, Svàyambhuva worshipped Devã with ardent devotion, deep meditation and severe vows and penance, at which Jagadambà was pleased. She appeared before him and asked him what boon he wanted. Manu requested that he should be permitted to carry on creation without any obstruction. Devã gave him permission. Manu returned to his father Brahmà and said. "Father, point out to me a solitary place. I will sit there and create subjects by the blessings of Devã." Only when he heard the request of his son, did Brahmà begin to think about the exigency of providing his son with such a place. For, the earth was completely under water. For a long time even Brahmà was being subjected to much inconvenience to carry on creation. Only Bhagavàn âdi Nàràyaõa (Viùõu) could do anything in this matter. So Brahmà with the Manus, hermits and others began to meditate on Mahàviùõu.
     2) %<Incarnation.>% Instantly the young one of a Boar jumped out of the nose of Brahmà through his breath. That divine figure of Boar stood in the air and began to grow. Within a few moments, it became a colossal Being. It grew up as big as an elephant. Soon it became as large as a mountain. Seeing this, Brahmà and the others stood in amazement. The Boar made a grunt in a loud roaring sound. The people of Janaloka, Satyaloka etc. understood that it was the sound of Mahàviùõu. They raised glory and praise to Bhagavàn, who heard all these praises, but without condescending to tell anything, looked at all of them with grace and love, and with a mighty force jumped into the sea. It was immensely troubled by the manes of God Almighty. Varuõa prayed to him to save him from them. Bhagvàn folded his mane and went down to the deep water and made a search for the earth. The Boar walked smelling and snorting and found out the earth. He slowly lifted it on his tusks and started from there. On the way, the fierce and wicked Hiraõyàkùa hindered him. Bhagavàn Viùõu used his club Nandaka and killed Hiraõyàkùa. It was besmeared with his blood; Mahàviùõu came up to the surface of water with the earth. He set the earth firm over the water. Thus Brahmà gave Manu a place in the earth which floated on the water like a lotus-leaf, and empowered him to perform creation.
     3) %<Incarnation of Boar again.>% The goddess Earth, the deity of earth which was raised to the surface of water, fell in love with Mahàviùõu and embraced him. He embraced her in return. These mutual embraces continued for one complete Devavarùa (year of God) and consequently the goddess Earth became tired and weak and unconscious. So the earth slid down a little under water. Bhagavàn took the form of a Boar again and lifted the earth to its original place and returned to Vaikuõñha. (Bhàgavata, Skandha 3; Devã Bhàgavata Skandhas 8 and 9; Agni Puràõa, Chapter 5; Padma Puràõa, Bhåmikhaõóa, Chapter 91).

#<VARâHA IV># A mountain near Girivraja, the capital city of Magadha. (Mahàbhàrata, Sabhà Parva, Chapter 21, Stanza 2).

#<VARâHAKA># A serpent born in the family of Dhçtaràùñra. This serpent was burned in the sacrificial fire of Janamejaya. (M.B. âdi Parva, Chapter 57, Stanza 18).

#<VARâHAKARöA># A Yakùa (demi god). This Yakùa remains in the palace of Kubera. (Mahàbhàrata, Sabhà Parva, Chapter 13, Stanza 16).

#<VARâHâMBA># An asura. Mention is made about him in Mahàbhàrata, øànti Parva. Chapter 227, Stanza 52.

#<VARâHA PURâöA># See under Puràõa.

#<VARAMAöI># A beetle made of jewel. Brahmà had given a boon that only he who fought with this jewelbeetle in his mouth could kill Pàtàla Ràvaõa. This secret was known only to the giants, such as Ràvaõa. and others. This Varamaõi was kept in an underground cell of a harem near the Kàlã temple in the Pàtàla.
     The battle between Ràma and Ràvaõa was going on. Hanåmàn made a fort coiling his tail like a spring and Ràma and Lakùmaõa stayed inside this fort. While they were sleeping, Pàtàla Ràvaõa made a tunnel under the earth and carried away Ràma and Lakùmaõa. Vibhãùaõa knew this, only next day morning. Instantly he sent Hanåmàn to Pàtàla. In accordance with the advice of Vibhãùana, Hanåmàn went directly to the cell in the harem, took Varamaõi and put it in his mouth. Then he fought with Pàtàla Ràvaõa and defeated him. Thus with the help of the Varamaõi Hanåmàn rescued Ràma and Lakùmaõa. (Kamba Ràmàyaõa, Yuddha Kàõóa).

#<VARAöâ># A river famous in the Puràõas. It is mentioned in Vàmana Puràõa that the river Varaõà which flowed from the right leg and the river Asã, which started from the left leg of Bhagavàn, who lies in contemplation at Prayàga, are two holy rivers. (See under Vàràõasã).

#<VâRAöA># A country in ancient Bhàrata. It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 19, Stanza 31, that the army of the Kauravas had surrounded this country.

#<VâRAöâSä># (VâRâöASä). Kà÷ã.
     (Before reading the information given here refer to the details given about Kà÷ã under Kà÷ã and Divodàsa).
     1) %<The name Vàraõàsã.>% Formerly this place was known as Prayàga. Later it got the name Vàraõàsã and then Kà÷ã. The name Vàraõàsã is originated from two rivers. Bhagavàn Yoga÷àyã who stays in Prayàga was born from a portion of Mahàviùõu. From the right leg of Yoga÷àyã the river Varaõà started and from his left leg the river Asã started. These two rivers are praised and worshipped all over the world. The temple of Yoga÷àyã is situated in the place between these two rivers. As the place is situated between Varaõà and Asã it is called Vàraõàsi. (Vàmana Puràõa, Chapter 3).
     2) %<Other information.>%
     (i) Bhãùma went to Kà÷ã and took Ambà, Ambikà and Ambàlikà, the daughters of the King of Kà÷ã, to his kingdom by force. (M.B. âdi Parva, Chapter 102, Stanza 3).
     (ii) Vàraõàsã is a holy place of pilgrimage. By bathing in Kapilàhrada, a holy bath there, and worshipping øaïkara, one could obtain the fruits of performing the sacrifice Ràjasåya. (M.B. Vana Parva, Chapter 84, Stanza 78).
     (iii) The middle part of Vàraõàsã is called Avimukta. Those who forsake their lives at Avimukta will obtain heaven. (M.B. Vana Parva, Chapter 84, Stanza 79).
     (iv) Once ørã Kçùõa made Vàraõàsã a prey to fire. (M.B. Udyoga Parva, Chapter 48, Stanza 76).
     (v) A very great scholar named Tulàdhàra Vai÷ya once lived in Vàràõasã. (M.B. øànti Parva, Chapter 261, Stanza 41).
     (vi) Once, in ancient days, øiva imparted to the hermit Jaigãùu at this place, the eight miraculous attainments such as aõimà, garimà etc. (M.B. Anu÷àsana Parva, Chapter 18, Stanza 37).
     (vii) Vàraõàsã is equal to the capital city of Indra (Amaràvatã). (M.B. Anu÷àsana Parva, Chapter 30, Stanza 16).
     (viii) In ancient days a hermit named Saüvartta used to come here daily to worship øiva. It was at this place that the emperor Marutta accepted the hermit Saüvartta as his priest. (M.B. A÷vamedha Parva, Chapters 6 and 7).

#<VâRAöâVATA># The place where Duryodhana built the wax-house for the Pàõóavas. It is believed that the modern village Varõava, 19 miles north east to Meerut in North India, is the place where this Puràõic Vàraõàvata stood. Information about Vàraõàvata found in Mahàbhàrata, is given below;
     (i) Once the ministers of Dhçtaràùñra made a consultation about the festival in this city. (M.B. âdi Parva, Chapter 192, Stanza 3).
     (ii) Vàraõàvata was one of the five villages requested for by the Pàõóavas, on their return after their life in the forest. (M.B. Udyoga Parva, Chapter 31, Stanza 19).
     (iii) Yuyutsu, the son of Dhçtaràùñra, carried on a battle here for six months. (M.B. Droõa Parva, Chapter 19, Verse 58).

#<VARâðGä I># The wife of Vajràïga, an asura. (For more details see under Pàrvatã, Para 2).

#<VARâðGä II># Wife of Saüyàti, a King of the Lunar dynasty. The father of this Varàïgã was Dçùadvàn. A son named Ahaüyàti was born to Varàïgã. (M.B. âdi Parva, Chapter 95, Stanza 14).

#<VARARUCI># An ancient Indian scholar in astronomy and astrology. (Some details regarding Vararuci are given under Bhartçhari).
     1) %<Birth.>% It is stated in Kathàsaritsàgara, Kathàpãñhalambaka, Taraïga 1, that Vararuci was the rebirth of a Gaõanàyaka (guard of øiva) named Puùpadanta. Once øiva happened to tell Pàrvatã some previous stories of the Vidyàdharas. Puùpadanta eavesdropped and heard everything. Pàrvatã understood this and cursed him to become a man. Accordingly Puùpadanta was born in the city of Kau÷àmbã under the name Vararuci or Kàtyàyana. (For details about the curse see under Guõàóhya).
     2) %<Of sharp intelligence.>% Vararuci was born as the son of the Brahmin Somadatta at Kau÷àmbã. Agni÷ikha was another name of Somadatta. Vasudattà was the mother of Vararuci. In the previous birth, Vasudattà was a hermit maid. Due to a curse she lost her hermit-maidhood and took birth as a woman under the name Vasudattà and became the wife of Somadatta.
     As his father died in his childhood, Vararuci was brought up by his mother. She was in great penury after the death of her husband. One day two travellers came to her house. While they were sitting on the veranda, the sound of a conch was heard. Then the mother called Vararuci and said to him. "Son, the dance of Nanda, the friend of your father, is about to begin." Vararuci requested his mother to let him go to the temple and see the dance so that he might learn it. Hearing this, the guests were amazed. How can one learn dance by seeing only once? That was the doubt in the minds of the travellers. "Vararuci could learn anything by hearing only once," his mother said. As a test, they recited to him a portion from the Vedas. Vararuci repeated the portion to them without any mistake. After this the guests took the boy and showed him the dance and brought him back. The boy performed every item of the dance he saw, before the guests. They were immensely pleased.
     3) %<Getting a teacher.>% The guests had actually been searching for a boy who could understand anything at the first hearing. There was reason for it.
     In the great city of Nandaràja, there was a great Brahmin named øaïkarasvàmã. He had two sons named Varùa and Upavarùa. Both married and lived in separate houses. By and by Varùa became cruel and wicked and poor. Upavarùa became learned and wealthy. The rainy season approached. In those days it was a custom for women to make a sweet food of rice flour with sugar and give it to cruel Brahmins. It was to prevent the extreme cold in the winter and the extreme heat in the summer from affecting them severely. The wife of Upavarùa made this sweet food and gave it to Varùa. When he brought it home, his wife scolded him. Varùa felt very sorry because of his foolishness. He gave up all his desires and began to worship Kumàrasvàmã. Kumàrasvàmã was pleased with him and blessed him with all kinds of knowledge. Kumàrasvàmã had ordered him to teach all of this knowledge to one who could learn at first hearing. From that day onwards Varùa had been waiting for a disciple who could learn at first hearing.
     During this period there lived two Brahmins named Devasvàmã and Karambhaka in the city of Vetasapura. They were friends. A son was born to each of them. The son of Devasvàmã was named Vyàlã. The name of the son of Karambhaka was Indradatta. When Vyàlã was a child, his father died. Seeing their grief the father of Indradatta left the country. Both of the boys, having nobody to look after them, went to perform penance, before Subrahmaõyasvàmã. Subrahmaõya ordered them in their sleep to go to Varùa in Pàñalikà, the city of King Nanda, and to learn every thing from him. The boys immediately went to the city of King Nanda and enquired about the teacher Varùa. The people told them that Varùa was a fool. They were sorry to hear it. Still they did not turn back. They reached the house of Varùa, and entered the house which was the abode of rats and bats, the walls of which were crumbling due to rain as it had not been thatched for a long time. The courtyard was full of Cassiatora plants. Inside the house, here and there on the floor, Cyperus-grass was growing. The wife of Varùa who was in utter penury stood up and welcomed them. She told them about her husband. "He is waiting for a disciple who would learn everything at first hearing." Vyàlã and Indradatta agreed to bring such a disciple and they started on a journey in search of such a boy. They were the two travellers who came to the house of Vararuci.
     Vyàlã said all about these things to the mother of Vararuci. She was very glad and said. "Everything fits well. At the birth of my son, an ethereal voice said: "At first hearing he will learn everything. He will learn everything from the teacher Varùa. He will publish works in grammar and astronomy." If he has interest in good things he will get the name Vararuci. So I had been thinking how and where to find this teacher Varùa."
     Next morning, with the permission of his mother, Vararuci started for the house of Varùa, with Vyàlã and Indradatta. They reached the house of Varùa. Next morning they smeared and purified the floor and the three sincere and simple disciples sat facing the east. The teacher Varùa recited to them the divine spell 'Om,' and instantly all the Vedas and the ancillaries of Vedas made their appearance. The teacher commenced teaching. The three disciples learned, Vararuci hearing only once, Vyàlã hearing twice and Indradatta hearing thrice. Hearing these divine recitations and repetitions which were not to be heard anywhere else, Brahmins crowded to the place. King Nanda of Pàñalãputra praised the teacher Varùa and sent him plenty of wealth and conferred on him ranks and privileges.
     4) %<Marriage.>% Vararuci learned everything from the teacher Varùa. He went with his friends once to see the Indra-festival. There, Vararuci happened to see Upako÷à the daughter of Upavarùa and fell in love with her. That night he did not sleep. At last he slowly closed his eyes. A divine woman clad in white garments appeared before him It seemed to him that the woman said to him. "You need not worry in this matter. Upako÷à was your wife in the previous birth. She will marry only you. I am Sarasvatã who pervades your body." Vararuci woke up. Next day the elders came to know of this, and gave her in marriage to Vararuci.
     5) %<Vararuci becoming a Minister.>% Education was finished. It was time for Vyàlã and Indradatta to give presents to the teacher Varùa. The teacher demanded a crore of Vilkas (a Venetian ducat used for neck-ornament). They were not having so much wealth. They went with Vararuci to Nanda, the King of Ayodhyà, and the Brother-in-law of Vararuci. When they reached Ayodhyà, they heard that the King had just died. Indradatta said "By the practice of contemplation I shall enter the body of the King. Vararuci should come and beg money of me. Till my return Vyàlã must keep my body."
     "The spirit of Indradatta immediately entered the King's body. The dead King rose up. People were struck with wonder. They celebrated a festival. Vyàlã kept the body of Indradatta within a temple. Vararuci went to the presence of the King and begged for a crore of Vilkas. The King called his minister øakañàla and told him to give Vararuci a crore of Vilkas. øakañàla, who was an intelligent man, felt some doubt in the coming to life of the King. He decided that some one might have entered the body of the King. He ordered that every dead body in the city should be burnt. Along with the bodies, the body of Indradatta also was taken by force from Vyàlã. At this time the King compelled øakañàla to give the beggar Vilkas. But till the dead bodies were burnt, øakañàla did not obey him. Because his body was burnt Indradatta had to remain in the body of the King. øakañàla gave Vararuci the required amount. But of what use was the money? Indradatta had become the King. The King and Vyàlã made a secret consultation, as a result of which Vararuci was made the Prime Minister. øakañàla was charged with Brahmahatyà and was put into a dungeon with his hundred sons. They were allowed fried and powdered grain and a 'ceratu' (a measure) of water as food for each.
     øakañàla said to his sons. "My sons, all of us cannot live with so little food. The most intelligent one among us should live by eating the whole food, to take revenge on the Yoga Nanda King. Who will do so?"
     Sons:--We don't think that we are powerful to do that.
     So you must live, father!
     So øakañàla ate the whole food and lived while his sons, one by one, died of hunger before his eyes. øakañàla sat in the middle of the Skeletons with the sole purpose of taking revenge. Vyàlã gave the present to the teacher and went home.
     Indradatta and Vararuci lived as king and minister.
     6) %<Loss of ministership.>% By and by Indradatta had fallen into bad ways. The subjects were beset with famine. The people hated the king and the minister. They made a cry to bring øakañàla back. They obtained the permission of the king and brought øakañàla out of the dungeon. øakañàla knew that so long as Vararuci was alive, he could do nothing to the King Yoga Nanda. So he decided to wait for an opportunity, and accepted an office under Vararuci. One day Yoga Nanda went out for a walk. He saw in the Ganges the palm of a hand with five fingers. He called Vararuci and asked him what the sight was. Vararuci showed two fingers in that direction. Immediately the palm of the hand disappeared. The King was amazed at this and asked him for its meaning. He said "The meaning of showing fingers was that if five men unite together, they could accomplish anything. I showed two fingers, to mean that if two men unite together they also could achieve anything." At this reply the king was much pleased and øakañàla felt miserable at the intelligence of Vararuci.
     On another occasion the King saw his wife looking at a Brahmin guest through the window. He got angry and ordered that Brahmin to be killed. When that Brahmin was being taken to the scaffold, a dead fish, placed for sale, laughed loud. The king asked Vararuci for its reason. Saying that he had to consider about it before giving a reply, he went out and meditated upon Sarasvatã. Devã appeared and told him. "If you climb up to the top of this palm tree and sit there to night you will understand why the dead fish laughed." Vararuci did as he was told. A fierce giantess came there with her young ones. The children began to ask her for food. The giantess told them that they would get the flesh of a Brahmin next day, and that he was not killed that day because the dead fish had laughed. The young ones asked her why the dead fish laughed. The giantess said "The wives of the kings are not chaste. In all harems men live in the guise of women. Without stopping this the king was going to kill an innocent Brahmin. That is why the dead fish laughed."
     Vararuci, who heard this conversation, got down when the giantess was gone. He went to the king and told him why the fish laughed. The king made a sudden search in the harem. He found out some men in the dress of women. The king honoured Vararuci and released the Brahmin. One day an artist who drew portraits, came to the palace. He drew a portrait of the king and the queen and placed it before the king. The picture was life-like. The king gave the artist several presents. Once Vararuci happened to enter the bed-room of the king. He saw the picture on the wall. The picture was beautiful. Still, considering the appearance of each part of her body the queen ought to have a mole on her loin. Vararuci put that mole in the picture. When Vararuci had gone the king entered the room and saw the mole in the picture. The kingasked his servant, who that person was who had put that mole in the picture. He replied that it was Vararuci. The king thought that Vararuci had nocturnal connections with the queen. Perhaps it was in this way that Vararuci found out men in the dress of women. The king called øakañàla to him and told him to kill Vararuci secretly. øakañàla felt pity on Vararuci and hid him in a place. Vararuci told øakañàla "No body can kill me. My friend is a giant. He will come to me the moment think of him. If I tell him he will swallow the whole world." When he heard this, øakañàla desired to see the giant. Vararuci thought of him and the giant appeared. øakañàla was terribly afraid of the giant. Vararuci made him disappear. øakañàla asked him how he got the friendship of the giant. Vararuci replied.
     "While you were in the dungeon, a city chief was disappearing daily from this city. The king asked me to find out the reason. One night, while I was walking through the city, I saw this giant. He asked me. "Who is the most beautiful woman in this city?" I replied "Whoever falls in love with a woman, to him, that woman is the most beautiful. You who do not know this principle, are a fool." The giant had no answer. He said "You alone have defeated me. I am glad of it. The moment you think of me I will come and help you." Saying this the giant disappeared. Thenceforward we became friends."
     øakañàla felt great respect for Vararuci. Hiraõyagupta, the son of Yoga Nanda, went for hunting. His horse ran fast and he was separated from his army and got into a deep forest far away. He ate some fruits and plums and got on a tree to rest for the night. At that time a lion chased a bear, which climbed on the same tree. The prince trembled with fear. The bear said "Do not fear. I am your friend." Both talked for a while and became fast friends. Shortly, the prince began to sleep. The lion asked the bear to push that man down. The bear said that he would not deceive his friend. The disappointed lion sat under the tree. Then the bear slept and Hiraõyagupta sat awake. The lion asked the prince to push the bear down. Thinking that he could save his life by complying with the request of the lion, he pushed the bear down. Fortunately the hold of the bear was firm and so it did not fall. The bear cursed Hiraõyagupta. "May you become mad." The king was very sorry when his son returned a mad man. The king repented that he had killed Vararuci. For this was the time when the king needed him most.
     øakañàla went to the presence of the king and said that Vararuci was still alive. In accordance with the order of the king, øakañàla brought Vararuci. The king showed him his mad son. By the blessing of Sarasvatã, Vararuci understood that the prince had deceived his friend, and informed the king of what had happened. Immediately the prince was cured of his madness. Yoga Nanda asked Vararuci, how he knew the cause of the madness of the prince. He replied. "A man of intelligence can understand anything by symptoms and inference." He also said that in this way he knew about the mole of the queen. When the king heard this he bowed down his head.
     After this Vararuci left the palace. He did not stop to accept the favours of the king. Nor did he pay any heed to the compulsion of the king to stay. He reached his house. Everybody who saw Vararuci began to cry. Not knowing the reason, he stood dumbfounded. Upavarùa came to him and said that when the news about the slaughter of Vararuci reached home, Upako÷à got into fire and his mother died of broken heart. The griefstricken Vararuci went to the forest for penance.
     After this øakañàla waited for an opportunity to bring Indradatta (Yoga Nanda) down. Once he had been walking out side the city when he saw a Brahmin digging a pit. øakañàla asked him why he was digging the pit. He replied "I stumbled on this Darbha grass. So I am rooting it out." øakañàla resolved to make use of this Brahmin to achieve his purpose. His name was Càõakya. øakañàla took Càõakya to the palace. A ceremony of offerings to the manes was being conducted in the Palace. Another Brahmin named Subandhu also came there. The king ordered 'agrabhojana' (first meal) to be given to Subandhu. Càõakya trembled with fury. At that time his lock of hair was loosened. He took a vow that only after pacifying his anger by killing Yoga Nanda within seven days, would he tie up his lock. Càõakya began practising sorcery against the king. The king caught burning fever and died on the seventh day. øakañàla killed Hiraõyagupta. After this Sakañàla made Candragupta, the son of the real Nanda who died earlier, the king. Making Càõakya his minister, øakañàla went for penance.
     7) %<Sons.>% See under Pàkkanàr.
     8) %<The end.>% Vararuci began to perform penance in the Vindhya mountain. At that time a brahmin came to the hermitage of Vararuci. He informed Vararuci of the death of Yoga Nanda. Thinking about the littleness of the pleasures of the world, he began to walk through the Vindhya mountain when he saw the devil called Kàõabhåti. Telling everything to the devil Kàõabhåti, Vararuci started for Badaryà÷rama to discard his body. On the way he saw a hermit who lived on water alone. In the meanwhile his finger was cut with the tip of Darbha grass and blood oozed from the wound. Vararuci, by his attainments, changed the blood into the juice of a pot-herb. The hermit cried out "Oh, I have become a man of attainments." With a laugh Vararuci said "You have not yet overcome your egoism. I did so to test you. First of all you must overcome your egoism and become wise."
     After saying this Vararuci went to Badaryà÷rama and reached there. He did penance there and Devã appeared. According to her advice he made a fire by contemplation and burned his body in it. Then Vararuci became the old Puùpadanta and went to the presence of øiva.

#<VARASTRä># A sister of Bçhaspati. The Vasu named Prabhàsa married Varastrã. This woman who was an expounder of the Vedas, pervaded all the creations by the power of harmony with the Supreme Spirit. (M.B. âdi Parva, Chapter 60, Stanza 96: Vàyu Puràõa, 84, 15).

#<VARATANTU># The preceptor of a hermit called Kautsa. (See under Kautsa).

#<VARATANU># A King of the Kurus. Because of his sinful deeds in the previous birth he was denied the happiness of getting children in the next birth. In the rebirth his name was ørãdhara. He lived with his wife Prabhàvatã for a long time, but did not get children. When the hermit Vyàsa came to his palace once, the King asked him for the reason of his remaining childless. Vyàsa replied "Oh King, hear why you have only one wife and why you do not get children. In the previous birth you had been a brahmin named Varatanu. Your wife was called øaïkarã. When both of you were going somewhere once, you happened to see a lowcaste child falling into water. Without paying any heed to it, you went on your way. The child was drowned. Though both of you have taken births in royal families due to the several good deeds of yours, you have become childless because of that one sinful act."
     According to the instruction of Vyàsa, he gave Brahmins alms of gold, clothes, oxen, pumpkin etc. and performed Bàla vrata, the rite for the sake of children. Thus he got remission of his sin. Within a year he got a son loved and respected by everyone. That handsome prince became an emperor who came to be the founder of a dynasty. (Padma Puràõa, Brahma Khaõóa, Chapter 6).

#<VARATRI># One of the four sons of øuka. The other three were, Pçthura÷mi, Bçhadaïgiras and Rajata. Devendra killed them because they were against sacrifice. It is stated in Brahmàõóa Puràõa that after a while from the severed heads of these sons date palm trees grew up.

#<VARAYU># A King born in the family of Mahaujas. (Mahàbhàrata, Udyoga Parva, Chapter 74, Stanza 15).

#<VARCAS I># Son of Soma, one of the eight Vasus. Manoharà was the mother of Varcas. Abhimanyu, the son of Arjuna was the next birth of Varcas. (For further details see under Abhimanyu).

#<VARCAS II># The son of Sucetas, a Brahmin born in the family of Gçtsamada. This Varcas had a son called Vihavya. (M.B. Anu÷àsana Parva, Chapter 30, Stanza 61).

#<VâRDHAKúEMI># A mighty King of Vçùõi dynasty. The following details about him are taken from Mahàbhàrata.
     (i) He was a great warrior who fought on the side of the Pàõóavas against the Kauravas. (M.B. Udyoga Parva, Chapter 171, Stanza 17).
     (ii) He was present at the Svayaüvara (marriage) of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 9).
     (iii) He confronted the Teacher Kçpa in the Bhàrata battle and was killed by him. (M.B. Karõa Parva, Chapter 6, Stanza 21).

#<VARDHAMâNA># A character in the story of Pa¤catantra. (See under Pa¤catantra).

#<VARDHANA># One of the sons born to ørã Kçùõa of his wife Mitravindà. (Bhàgavata, Skandha 10).

#<VAREöYA># One of the seven sons of Bhçgu. The seven sons of Bhçgu were Cyavana, øuci, Aurva, øukra Vajra÷ãrùa, Savana, and Vareõya. (M.B. Anu÷àsana Parva, Chapter 85, Stanza 126).

#<VARGâ># A celestial maid. There is a story in Mahàbhàrata, âdi Parva, Chapter 220, describing how Vargà and her friends were changed into crocodiles and had to live in water for a long time.
     Once there lived an 'apsaras' (celestial maid) named Vargà in Devàraõya. She had four friends called Saurabheyã, Samãcã, Budbudà and Latà. Once they were going to the house of Kubera their patron. On the way they saw a hermit. They saw the whole forest shining with the radiance of the power of penance of the hermit. They decided to entice the hermit somehow. With this intention they entered his hermitage. Seeing their dalliance and coquetry, the hermit got angry and cursed them to become crocodiles for a hundred years. They implored him with tears, for liberation from the curse. The hermit told them that in due course a noble man would come and get them out of water and that then they would obtain their original form. They walked towards a lake.
     On the way they saw Nàrada. They told him everything. He told them. "On the coast of the southern ocean there are five tãrthas (holy baths) known as Agastya, Saubhadra, Pauloma, Kàrandhama and Suprasanna. You may go to these lakes and live there as crocodiles one in each. In due course Arjuna, the son of Pàõóu will come and redeem you."
     According to the words of Nàrada the five celestial maids walked to the south and reached the Pa¤catãrtha (the five holy baths) and each of them entered a lake as a crocodile. After this nobody dared to live near those holy baths. After some time Arjuna started on his pilgrimage. He passed through many places and reached the Pa¤catãrtha. He enquired why the place was forsaken by people. The hermits told him that there was a crocodile in each of the five baths and that they would eat anybody who got into the bath. Arjuna got into a lake. Immediately a crocodile came and caught hold of him. With great difficulty he dragged it out of the lake. Instantly the crocodile changed into a beautiful damsel. The celestial maid Vargà told the amazed Arjuna her story and she added that her four friends were lying in the neighbouring four lakes. Arjuna redeemed every one of them. After this, Vargà and her friends went to Devàraõya and Arjuna to Maõalåra. From that day onwards the five tãrthas came to be known as Nàrãtãrthas.

#<VARä># An eternal God concerned with offerings to the manes. (M.B. Anu÷àsana Parva, Chapter 91, Stanza 33).

#<VâRISENA># A King. This King stays in the Palace of Yama and worships him. (M.B. Sabhà Parva, Chapter 8, Stanza 20).

#<VARIúòHA># The son of Manu Càkùuùa. The following story, how Variùñha cursed the hermit Grtsamada, occurs in Mahàbhàrata, Anu÷àsana Parva, Chapter 18. Indra once performed a sacrifice which lasted for a thousand years. Variùñha and Gçtsamada, as friends of Indra were present at the sacrifice. Gçtsamada committed some mistakes in the recitation of Sàmans. Variùñha got angry and cursed Gçtsamada that he would wander in the forest as an animal for ten thousand one hundred and eighteen years. Accordingly Gçtsamada wandered through forests in the form of an animal for a very long time.

#<VARäTâKúA># An asura. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 227, Stanza 52, that he had been a King once and that fate made him an asura.

#<VâRKúä># Daughter of the hermit Kaõóu. It is stated in (M.B. âdi Parva, Chapter 195, Stanza 15, that she became the wife of the ten Pracetases. It is stated in Bhàgavata, Skandha 6, that Dakùa was born from this Vàrkùã

#<VARMâ># In ancient days it was the custom to add the word 'Varmà' to the names of Kùatriyas. Bràhmaõas had to add the word øarmà, Kùatriyas the word Varmà Vai÷yas the word Gupta and øådras the word Dàsa to their names according to rules. (Agni Puràõa, Chapter 153).

#<VARMACIT># A King of the Lunar dynasty. (Bhàgavata Skandha 9).

#<VARöA># Caste. The four castes of Bràhmaõa, Kùatriya, Vai÷ya and øådra and the eleven castes produced by the intermingling of these four castes, only these are taken into account when we speak of Varõa. To understand about the four castes of Bràhmaõa, Kùatriya, Vai÷ya and øådra, see under Càturvarõya.
     To know about the eleven mixed castes that originated from the four castes, see under Ekàda÷asaïkara Varõas.

#<VARöASAðKARA># See under Ekàda÷asaïkara Varõas.

#<VARúA I># The teacher of Vararuci. (For details see under Vararuci).

#<VARúA II># See under Kàlamàna.

#<VâRúAGAöYA># An ancient hermit. The Gandharva King Vi÷vàvasu learned about the connection between the individual soul and the Universal soul, from this hermit. (M.B. øànti Parva, Chapter 318, Verse 59).

#<VARúAKETU># A King of the Påru dynasty. The father of Varùaketu was Kùemaka, and his son was Vipu. (Agni Puràõa, Chapter 278).

#<VâRúöEYA># I. A charioteer of King Nala. It was Vàrùõeya who took the prince Indrasena and princess Indrasenà to Kuõóinapura when Nala, after being defeated in the game of dice, went to the forest with Damayantã. After this, Vàrùõeya went to Ayodhyà and became the charioteer of King ètuparõa. Vàrùõeya played an important part in finding out Nala. (For more details see under Nala).

#<VâRúöEYA II># Another name of Mahàviùõu. (M.B. Bhãùma Parva, Chapter 27, Stanza 37).

#<VâRúöEYA III># An ancient country. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 51, Stanza 24, that the King of Vàrùõeya brought presents to the imperial consecration-sacrifice (Ràjasåya) of Yudhiùñhira.

#<VâRTA># A King of ancient India. This King stays in the palace of Yama praising and worshipping him. (M.B. Sabhà Parva, Chapter 8, Stanza 10).

#<VARUöA I># One of the eight guardians of the quarters.
     1) %<Birth.>% Varuõa was the son of Prajàpati, Ka÷yapa born of Aditi. He was one of the twelve sons of Aditi. So he is considered to be one of the twelve âdityas (Sons of Aditi). The twelve âdityas are Dhàtà, Aryaman, Mitra, øakra, Varuõa, Aü÷a, Bhaga, Viva÷vàn, Påùà, Savità, Tvaùñà and Viùõu. (M.B. âdi Parva, Chapter 65, Stanza 15).
     These twelve âdityas were the twelve Devas (gods) known as Tuùitas in the Manvantara of Manu Càkùuùa. A statement occurs in Viùõu Puràõa, Aü÷a 1, Chapter 15, that when Vaivasvata Manvantara was about to begin after the end of Càkùuùa Manvantara, the famous Tuùitas united together and took birth as the sons of Ka÷yapa.
     2) %<Kingship of the waters.>% In Kçtayuga the Devas approached Varuõa and said to him. "You must be the lord of all the waters, as Indra is our protector. You can live in the heart of the ocean. All the rivers in the world, and the ocean which is their husband will obey you. You will wax and wane along with Candra (Moon)." Varuõa agreed to comply with their request. All of them anointed Varuõa as the King of the waters. (M.B. øalya Parva, Chapter 47).
     3) %<The Guardian of the quarter west.>% Brahmà appointed Varuõa as the guardian of the western zone. Vai÷ravaõa once did penance before Brahmà, and when Brahmà appeared before him, he made a request that he should be appointed as one of the guardians of the quarters. Brahmà replied. "I have already selected Indra, Varuõa and Yama as guardians of the points. I was thinking who, the fourth, should be, when you came. So from this day onwards, Indra shall be the guardian of the East, Yama that of the South, Varuõa, that of the West and you Vai÷ravaõa shall be the guardian of the North." After saying this, Brahmà disappeared. Thus Varuõa became the guardian of the West. (Uttara Ràmàyaõa).
     4) %<Family.>% Varuõa had several wives and children. Prominent among them were Gaurã and Varuõànã. Mention is made about the sons Suùeõa, Vandã and Vasiùñha and daughter Vàruõã. Càrùaõã was another wife of Varuõa. Prajàpati Bhçgu, who died in the sacrifice of Dakùa took birth as the son of Varuõa and Càrùaõã. Devã Jyeùñhà, the daughter of Priest øukra was another wife of Varuõa. The children of Jyeùñhà were Bala, Surà the Suranandinã and Adharmaka the destroyer of the elements. The semen of Varuõa fell on Valmãka (White-ant-hill) from which the great hermit Vàlmãki was born. Besides them, Dakùasàvarõi, the ninth Manu was the son of Varuõa. Puùkara was another son of Varuõa. The handsome Puùkara was received as husband by the daughter of Soma (Candra). Vandã, who was defeated by the hermit Aùñàvakra at the palace of Janaka was the son of Varuõa. (M.B. Udyoga Parva, Chapter 117, Stanza 9; âdi Parva, Chapter 66, Stanza 52; âdi Parva, Chapter 99, Stanza 5; Vana Parva, Chapter 134, Stanza 24; Vàlmãki Ràmàyaõa, Bàlakàõóa Sarga 17, Stanza 13; Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 46, Stanza 36).
     5) %<Carrying away Utathya's wife.>% Bhadrà, the daughter of Soma (Moon) was extremely beautiful. Some gave her in marriage to the hermit Utathya. Varuõa carried her away. Utathya got angry and drank up the ocean dry. Varuõa returned Bhadrà to Utathya. (For further details see under Utathya).
     6) %<Theft of Varuõa's cow by Ka÷yapa.>% Ka÷yapa once decided to perform a sacrifice. He made all preparations. But he did not get the required cow at the stipulated time. So he got the Homadhenu of Varuõa by theft and began to perform the yàga (sacrifice). Varuõa knew this. Instantly he went to Ka÷yapa and demanded his cow. But Ka÷yapa refused to return the cow. Varuõa complained to Brahmà, who sent for Ka÷yapa and asked him about the cow and both Brahmà and Varuõa cursed Ka÷yapa that he who had taken the cow by stealth would take birth as a cowherd in Ambàói. (For further details see under Ka÷yapa and Nandagopa).
     7) %<Cursing Hari÷candra.>% For detailed story see under Hari÷candra.
     8) %<Other information.>%
     (i) The Vaiùõava bow received by ørã Ràma from Bhàrgava Ràma, was given to Varuõa. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 77, Stanza 1).
     (ii) The capital city of Varuõa one of the eight guardians of the universe was called øraddhàvatã. (Devã Bhàgavata, Skandha 8).
     (iii) At the time of the burning of Khàõóava forest Kçùõa and Arjuna helped Agni (Fire). Agni prayed to Varuõa to supply Kçùõa and Arjuna with weapons so that they might fight with Indra. Varuõa appeared and gave Arjuna the bow 'Gàõóãva', a quiver which would never become empty of arrows and a banner with the emblem of a monkey depicted on it. (M.B. âdi Parva, Chapters 234 and 237).
     (iv) The image of Varuõa should be dedicated in temples as sitting on a horned shark with a rope in hand. (Agni Puràõa, Chapter 51).
     (v) Once Varuõa gave exhortations to Puùkara, which he in his turn gave to Para÷uràma. (Agni Puràõa, Chapter 151).
     (vi) It is stated in ègveda, Maõóala 1, Anuvàka 2, Såkta 2, that Varuõa and Mitra are the Deities of rain.
     (vii) Once the King Marutta performed a sacrifice at which the guardians of the eight points were present. Ràvaõa came to the sacrifice and tried to do harm to the hermits. At the beginning of the attack, the guardians of the points assumed forms of various creatures and escaped from the place. Varuõa escaped in the form of a swan. (Uttara Ràmàyaõa).
     (viii) Ràvaõa defeated Yama. On his return he defeated the Uragas (serpents) of Pàtàla (Nether world). After this, he challenged Varuõa, who came out with his sons and army and fought with Ràvaõa, who won the battle. (Uttara Ràmàyaõa).
     (ix) Varuõa is a member of the assembly of Brahmà. (M.B. Sabhà Parva, Chapter 117, Stanza 51).
     (x) When Arjuna went to the world of Devas, Varuõa gave him the weapon Pà÷a (rope). (M.B. Vana Parva, Chapter 41, Stanza 27).
     (xi) Indra, Agni, Yama and Varuõa tested Nala and finally gave him blessings. (For details see under Damayantã).
     (xii) Once Varuõa performed penance along with other gods in Vi÷àkhayåpa. (M.B. Vana Parva, Chapter 90, Stanza 16).
     (xiii) Varuõa once gave ècãka thousand black-eared horses. (For further details see under ècãka).
     (xiv) At the coronation of ørã Ràma, Varuõa made his appearance and proclaimed that Sãtà was chaste and pure. (M.B. Vana Parva, Chapter 291, Stanza 29).
     (xv) Varuõa had the bow Gàõóãva in his possession for hundred years. (M.B. Viràña Parva, Chapter 43, Stanza 6).
     (xvi) Once ørã Kçùõa defeated Varuõa. (M.B. Udyoga Parva, Chapter 130, Stanza 49).
     (xvii) Parõà÷à, the mother of the King ørutàyudha once worshipped Varuõa with vow and fast and Varuõa gave her boons and a club to ørutàyudha. (M.B. Droõa Parva, Chapter 92).
     (xviii) Varuõa gave Subrahmaõya two followers named Yama and Atiyama. (M.B. øalya Parva, Chapter 45, Stanza 45).
     (xix) Besides Varuõa gave Subrahmaõya an elephant. (M.B. øalya Parva, Chapter 46, Stanza 52).
     (xx) Once Varuõa performed a Ràjasåya (royal consecration sacrifice) at Yamunàtãrtha. (M.B. øalya Parva, Chapter 49, Stanza 11).
     (xxi) When Balabhadra Ràma died and his soul went to Pàtàla (under world), there was Varuõa also among those who came to receive him. (M.B. Mausala Parva, Chapter 4, Stanza 16).
     (xxii) At the time of his great departure, Arjuna threw the bow Gàõóãva and the arrows over the sea to return them to Varuõa. (M.B. Mahàprasthàna Parva, Chapter 1, Stanza 41).
     (xxiii) Words such as Aditiputra, âditya, Ambupa, Ambupati, Amburàñ, Ambvã÷a, Apàmpati, Devadeva, Gopati, Jalàdhipa, Jale÷vara, Lokapàla, Salilaràja, Salile÷a, Udakapati, Vàripa, Yàdasàmbhartà and so on have been used as synonyms of Varuõa in Mahàbhàrata.

#<VARUöA II># A Deva Gandharva. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 65, Stanza 42, that this Devagandharva was the son of Prajàpati Ka÷yapa born of his wife Muni.

#<VâRUöA (S)># The sons of Aïgiras. (See under Payasya).

#<VARUöADVäPA># An island famous in the Puràõas. Mention is made about this island in Mahàbhàrata, Sabhà Parva, Chapter 33.

#<VâRUöAHRADA># A lake of God Varuõa. It is mentioned in Mahàbhàrata, Udyoga Parva, Chapter 98, Stanza 18, that the god Agni (Fire) always shines in this lake.

#<VARUöâNä># A wife of Varuõa.

#<VARUöASROTASA># A holy place situated in Màthara forest in South India. (M.B. Vana Parva, Chapter 88, Stanza 10).

#<VâRUöATäRTHA># A holy place at the mouth of river Indus. Mention is made in Mahàbhàrata, Vana Parva, Chapter 82, Stanza 63, that those who bathe in this place will be filled with radiance and will enter the world of Varuõa.

#<VâRUöI I># (Vàruõibhçgu). The hermit Bhçgu having died in the sacrifice of Dakùa, took birth again from the sacrifice of Varuõa. At this stage the name of Bhçgu was Vàruõibhçgu. (For further details see under Bhçgu I).

#<VâRUöä II># The daughter of Varuõa. When the Devas and the Asuras churned the sea of Milk, four damsels were caused to arise by Varuõa and holy pot of Ambrosia, by Soma. The four damsels were Sulakùmã, Vàruõã, Kàmodà and øreùñhà, of whom Vàruõã was married by Devas. (Padma Puràõa, Bhåmi Khaõóa, Chapter 119).

#<VâRUöäTäRTHA># A holy place situated in Pàõóyade÷a in South India. (Mahàbhàrata, Vana Parva. Chapter 88, Stanza 13).

#<VARæTHA># A King of the family of Aïga. (Agni Puràõa, Chapter 277).

#<VARæTHINä># A celestial maid This celestial maid performed a dance in the palace of Indra, in honour of the visit of Arjuna. (M.B. Vana Parva, Chapter 43, Stanza 29).

#<VAøA># A hermit who is praised in the ègveda. (ègveda, Maõóala 1, Såkta 116).

#<VâSANâ># Wife of the Vasu named Arka. (Bhàgavata, Skandha 6).

#<VASANTAKA># A person in the story of Udayana. (See under Udayana).

#<VAøâTALA># A country in India famous in the Puràõas. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 52, Stanza 15, that the princes of this country gave presents to Yudhiùñhira at the time of his sacrifice of royal consecration.

#<VASâTI I># A king of the Candra (lunar) dynasty. He was the eighth son of Janamejaya. (M.B. âdi Parva, Chapter 94, Stanza 57).

#<VASâTI II># A country in ancient India. The Kùatriya kings of this country took the side of the Kauravas in the Bhàrata Battle and were employed to protect Bhãùma. (M.B. Bhãùma Parva, Chapter 51, Stanza 14).

#<VASâTI III># A King who fought on the side of Duryodhana. When Abhimanyu entered Cakra-vyåha of the army formed by Droõa this King took a vow that he would commit suicide if he did not kill Abhimanyu and then ran to the scene of the battle. In the fight between Vasàti and Abhimanyu, Vasàti was killed. (M.B. Droõa Parva, Chapter 43, Verses 8-10).

#<VASâTIKA># A warrior who fought on the side of the Kauravas against the Pàõóavas. He was killed in the fight with Abhimanyu. (M.B. Droõa Parva, Chapter 44, Stanza 8).

#<VâSAVADATTâ># Wife of Udayana. (See under Udayana).

#<VAøAVARTä># A group of devas (gods). It is said that in the third Manvantara there were five groups of Devas, each group containing twelve persons, known as the Sudhàmàs, the Satyas, the Japas, the Pratardanas and the Va÷avartins. (For more details see under Manvantara).

#<VâSAVä># Another name of Satyavatã the mother of Vyàsa. (Mahàbhàrata, âdi Parva, Chapter 63).

#<VAøâYU># A son born to Puråravas by Urva÷ã. (Padma Puràõa, Sçùñi Khaõóa, 12).

#<VASIúòHA># A hermit who was the son of Brahmà.
     1) %<The three births of Vasiùñha.>% Vasiùñha with the radiance of Brahmà, is very famous in the Puràõas. He had three births.
     i) %<First birth.>%
     a) %<Birth.>% Vasiùñha is one of the mental sons of Brahmà. This is the first birth of Vasiùñha.
     "Nàrada was born from the lap, Dakùa was born from the right thumb, Vasiùñha from the breath (pràõa) Bhçgu from the skin, Kratu from the hand of Brahmà."
     In this birth, Arundhatã was the wife of Vasiùñha. Arundhatã was known by the name ærjà also. There is a Puràõic story behind the marriage of Vasiùñha and Arundhatã.
     In her previous birth the name of Arundhatã was Sandhyà. She was born from the passion of Brahmà. As soon as she was born she grew up. Seeing her exquisite beauty the Prajàpatis were filled with excitement. Even Brahmà, her father, was some-what excited at her sight. øiva, who understood this, teased Brahmà. Sandhyà was ashamed. Even after øiva, Brahmà, Prajàpatis and the others had gone their ways, she remained there blaming her birth. She said to herself: "The moment I was born, I grew up to be a young woman. My father and my brothers looked at me with desire. I also looked at them excitedly. As an atonement for this sin, I will burn my body in fire. I do not want a body desired by my father and brothers. With this decision she went to the mountain Candrabhàga, which is the source of the river Candrabhàgà, and began to perform penance. Brahmà who came to know of this, was filled with pity and sent Vasiùñha to her. He went there in the form of a Brahmin boy and taught her how to perform penance. After the return of Vasiùñha she continued the severe penance to Viùõu. Her penance became the subject of talk and wonder everywhere. After a short while Viùõu appeared before her sitting on his conveyance Garuóa. She praised Viùõu. Viùõu was pleased with her and asked what her desire was. She said: "Lord, creatures should not be sexually excited at their birth. They should have sexual desire only when they are grown up. The three worlds must know that I am chaste. In all my births I should not look at anybody except my husband with sexual desire. The man who looks at me with sexual desire should lose his manliness and become a hermaphrodite."
     Mahàviùõu agreed to her request. It was from that day onwards that sexual desire appeared in creatures in their grown-up stage only, after they have passed the stages of infancy and childhood. Mahàviùõu told her. "It is preordained that this body of yours will be burnt in fire. Medhàtithi, (Meghàtithi), the son of Priyavrata is performing the great sacrifice called Jyotiùñoma which is to be completed in twelve years. It is coming to a close. There is none equal to him because of this sacrifice. That great hermit's sacrifice is being performed in the basin of this river Candrabhàgà. Unseen by the hermits, you should go there and get into the fire. Because of my blessing you will be born from that fire as the daughter of Medhàtithi. You should go into the fire thinking of him whom you want to be your husband in this birth."
     Mahàviùõu touched Sandhyà with the tip of his finger. Sandhyà walked to the sacrificial hall. Seen by none, she got down into the fire. She was burnt in the blazing fire. By the order of Viùõu; the God fire placed Sandhyà who was burnt in the sacrificial fire, in the Solar region. The sun divided that body into two and placed them in his chariot. The upper portion became the pràtassandhyà (dawn) between the day and the night and the lower portion became the Sàyantana Sandhyà (the evening twilight). At the end of the sacrifice, from the centre of the sacrificial fire a girl, like the flame of fire rose up. Medhàtithi took that child in his hands and called her Arundhatã. The child became famous throughout the three worlds, as the name stood for the principle that on no reason what-soever will righteousness be obstructed. (Rodha means obstruction. So Arundhatã is one who cannot be obstructed). In some other Puràõas Arundhatã is given as the daughter of Prajàpati Kardama and Devahåti.
     b) %<Marriage.>% Arundhatã grew up in the hermitage of Medhàtithi. Candrabhàgà holy bath which was the playfield of Arundhatã, is even today, known as Arundhatãtãrtha. Arundhatã became five years of age. Brahmà saw her when she was playing on the ground after having taken her bath. At the instruction of Brahmà, Arundhatã was entrusted to Sàvitrã and Bahulà for education. Sàvitrã is the wife of the Sun. Arundhatã lived in Mànasa lake with Sàvitrã, Gàyatrã, Bahulà, Sarasvatã, Drupadà and such other celestial women and completed her education. One day Arundhatã happened to see Vasiùñha who was shining with radiance. They fell in love with each other. Parents and relatives and the elders came to know of this. Sàvitri patting Arundhatã blessed her to become the wife of Vasiùñha. The marriage of Arundhatã with Vasiùñha was conducted in the presence of the Gods.
     c) %<Sons.>% Seven sons, named Citraketu, Purocis, Viraca, Mitra, Ulbaõa, Vasubhçdyàna and Dyumàn were born to Vasiùñha by Arundhatã. All the seven of them were Brahmarùis.
     %<d) The meaning of the names Vasiùñha and Arundhatã.>% The meaning of the name Vasiùñha is given by Vasiùñha himself as follows:--
     I am known as Vasiùñha for two reasons. I am 'Vasumàn'. The ørutis say that Air, Earth etc. are Vasus. I have become Vasiùñha because I have brought under control the Vasus beginning with Aõimà (the power of reducing the body to an atom). See what Arundhatã herself says, about the meaning of the name Arundhatã.
     "I consider mountains, earth and heaven as elements in which I live, only after considering my husband as the element in which I live. My husband is the first and foremost element in my life. Moreover I conform (anurodha) with the mind of my husband. So know me as Arundhatã."
     %<e) Conjugal fidelity of Arundhatã.>% The Saptarùis (the seven hermits) once left Arundhatã alone in a forest and went to the Mountain Himàlayas to gather fruits and roots. In those days, due to severe summer, the earth became a wilderness. So the hermits lived in the Himàlayas. Arundhatã all alone did penance in the forest. On one day øiva took the form of a Brahmin and going near Arundhatã requested her for alms. She replied: "There are only Ziziphus fruits here, and nothing else to eat." The Brahmin asked her to boil them. She placed the pot of Ziziphus fruits on the oven and sat there hearing the good stories told by the Brahmin. Thus without thinking about her hunger or thirst she sat there for twelve years hearing the stories narrated by the Brahmin. When the hermits returned from Himàlayas, øiva assumed his original form and said, "Hermits! This woman, sitting in the hermitage, has acquired more penance than you have acquired in the Himàlayas. Good woman! What boon do you want?" She requested that that place should be known as the holy place called 'Badarapacana (cooking of Ziziphus fruits). øiva allowed it. Even today that place is considered a holy place.
     f) %<Death.>% When so many devas were dead at the sacrifice of Dakùa, Vasiùñha also died along with them. Arundhatã followed her husband. After death both of them entered the firmament and became two stars.
     g) %<Seeing Arundhatã.>% In India there is a custom of showing the women, the star Arundhatã. Arundhatã is the first of the women who took only one husband in her life. The meaning of this custom is this that this mentality of Arundhatã should be acquired by the married women of India. Moreover, if the star stands in front of the star Vasiùñha, it is considered to forebode calamities in the world. (Kàlikà Puràõa).
     ii) %<Second birth.>%
     %<General information.>% Vasiùñha who died at the sacrifice of Dakùa took birth again from the sacrificial fire of Brahmà. Akùamàlà was the wife of this Vasiùñha. Akùamàlà was the rebirth of Arundhatã. So, in some Puràõas, both are shown as one. This birth of Vasiùñha was terminated by the curse of emperor Nimi of the Ikùvàku dynasty. (For details see under Nimi).
     (iii) %<Third birth.>% In the third birth Vasiùñha was born from a pot as the son of Mitràvaruõas. In this birth Vasiùñha was the brother of Agastya. (For detailed story see under Agastya, para 2). In this birth the wife of Vasiùñha was an Arundhatã, who was the sister of Nàrada. Thus according to the Puràõas, it took three births for Vasiùñha to complete his life. It is difficult to ascertain, in which particular birth, a particular story, stated in the Puràõas, took place. It is probable that a large number of episodes might have taken place in the second and third births.
     Stories connected with the life of Vasiùñha are given below:
     2) %<Vasiùñha and Vi÷vàmitra.>% Vasiùñha and Vi÷vàmitra were two herm its who quarrelled with each other throughout their lives. The quarrel between Vasiùñha a Brahmin hermit and Vi÷vàmitra a royal hermit, is given below:
     (i) %<Reason for the enmity.>% Vi÷vàmitra was a King who cared much for the welfare of his subjects. Once he went with his army to hunt. He became tired by the hunt and reached the hermitage of Vasiùñha who welcomed them with hospitality. He told them that food would be ready when they returned after a bath. The King and his men bathed quickly and when they returned, a grand feast was ready for so many thousands. The King was in great perplexity. After the meals Vi÷vàmitra approached the hermit Vasiùñha and asked him how he got such a grand feast ready. He replied that the cow Kàmadhenu in his hermitage was capable of granting any wish. The king desired to have the cow. He asked the hermit to exchange the cow for a crore of ordinary cows. Vasiùñha did not agree to this. Vi÷vàmitra said that the noble and superior things of the country belonged to the King. The hermit did not agree to that also. Finally Vi÷vàmitra was about to take away the cow by force. Thus the quarrel began. Understanding the wish of Vasiùñha Kàmadhenu held her horns and tail up and stood as a fierce and cruel figure. From the various limbs of the cow so many thousands of warriors jumped out and a fierce battle ensued in which the hundred sons and the huge army of Vi÷vàmitra met with defeat. At last Vi÷vàmitra tried to launch a direct attack against Vasiùñha. But the arrows of Vi÷vàmitra were changed to flowers when they touched the body of Vasiùñha. At last the King admitted that the power of the penance of a Brahmin hermit was the real power and he admitted defeat from Vasiùñha. From that day onwards a deep-rooted, hatred against Vasiùñha arose in the heart of Vi÷vàmitra. He left the administration of his Kingdom in the hands of his relatives and went to the south where he erected a hermitage and began to do severe penance. He acquired great powers of penance and became a royal hermit of immense attainments and the quarrel between the two great hermits Vasiùñha and Vi÷vàmitra began. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, 5 sargas from 51).
     (ii) %<Second confrontation.>% The next contest between the two hermits was due to the king Tri÷aïku of the Solar dynasty. Tri÷aïku wanted bodily attainment of heaven. Vasiùñha tried to discourage the king. Vi÷vàmitra took up the matter. He began to perform a sacrifice to lift up the king bodily to heaven, and Tri÷aïku began to rise up higher and higher. But Indra did not allow him to enter bodily into the heaven. At last Vi÷vàmitra, by the power of his penance created an artificial heaven midway between the heaven and the earth and placed Tri÷aïku in that heaven. With this the gap between the two hermits widened. (For more details see under Tri÷aïku).
     (iii) %<Third confrontation.>% By the blessing of Varuõa, a son named Lohita was born to Hari÷candra. He had promised Varuõa to sacrifice his son Lohita. But Lohita came to know of this and he left the palace. Hari÷candra was in a difficult situation. Vasiùñha advised him to buy a son and to sacrifice him. Accordingly a Brahmin boy named øuna÷÷epha was bought. Vasiùñha decided to sacrifice him. Vi÷vàmitra said that he could not be sacrificed. Hari÷candra was loved by Vasiùñha. So Vi÷vàmitra tried to harm him as far as possible. Hari÷candra fell in the trap of Vã÷vàmitra and lost his country, city, wite, everything and had to live in funeral places. (For detailed story see under Hari÷candra.)
     (iv) %<Fourth confrontation.>% Vasiùñha did not like the deception practised by Vi÷vàmitra, on Hari÷candra. Once Vi÷vàmitra and Vasiùñha met in the forest by chance. Vasiùñha scolded Vi÷vàmitra, who had only the guise of a hermit, thus: "You wicked Vi÷vàmitra! Why do you put the truthful Hari÷candra into so much misery? You are deceiving him as the stork sits in meditation and deceives the fish. So you will become a stork."
     Vi÷vàmitra looked at the hermit Vasiùñha who had cursed him and said. "So long as I am a stork you shall be Kingfisher. Thus they cursed each other.
     Both of them became birds and went to the shore of Mànasa lake and each building a nest on the top of trees began to live there. There was nothing but quarrel between the two birds daily. Both pecked and scratched each other to such an extent that they were covered with bleeding wounds. They looked like an Erythrina tree filled with flowers. Everybody who saw them was filled with sadness. Thus they lived there for a long time.
     Once the Kind-hearted Brahmà, the father of Vasiùñha, saw their sorry plight. Having pity on them he came there with the other gods and delivered them both from the curse. (Devã Bhàgavata, Skandha 6).
     (v) %<Fifth confrontation.>% Vi÷vàmitra called the river Sarasvatã and asked her to bring Vasiùñha along with her current. Sarasvatã did not like the idea. Still, fearing the curse of Vi÷vàmitra she agreed to do so. The river-basin where Vasiùñha had been performing penance was pulled down by the current of the river, and taking Vasiùñha in the current carried him down. Sarasvatã did not wish to leave Vasiùñha at the mercy of Vi÷vàmitra. So when they reached the door of the hermitage of Vi÷vàmitra, she carried him further down in a swift current. Vi÷vàmitra got angry and cursed Sarasvatã. "Let blood flow through the river." With that the water of Sarasvatã changed to blood-colour. The gods were perplexed at this. They all gathered on the banks of the river. In the presence of the gods, both the hermits came to a compromise. Thenceforward that place became a holy tãrtha under the name Vasiùñhàpavàha. (M.B. øalya Parva, Chapter 42).
     3) %<Other details.>%
     (i) Vasiùñha changed Ilà a woman, into a man. (For details see under Ilà I).
     (ii) Wives and children. Seven sons Rajas, Gotra, ærdhvabàhu, Savana, Anagha, Sutapas and øukra, were born to Vasiùñha by his wife ærjà. These seven pure and just persons were the Saptarùis (seven hermits) in the first Manvantara. (Viùõu Puràõa, Aü÷a I, Chapter 10).
     (Ràja, Gàtra, ærdhvabàhu Savana, Alaghu, øukra (and Sutapas are the names given in Agni Puràõa, Chapter 20, of the sons of Vasiùñha born by his wife ærjà).
     (iii) Vasiùñha and emperor Nimi. (See under Nimi)
     (iv) The ègveda of Vasiùñha. There are ten Maõóalas in ègveda, of which the seventh Maõóala was composed by the sages of Vasiùñha's hermitage.
     (v) Cursing Ràvaõa. Once Ràvaõa asked Vasiùñha to come as his teacher and teach him the Vedas and the other scriptures. Vasiùñha did not comply with his request. The angry Ràvaõa got Vasiùñha a captive. But the King Kuvalayà÷va of the Solar dynasty, liberated Vasiùñha from captivity. The rescued Vasiùñha cursed Ràvaõa. You and your family will be exterminated by those born of the Solar dynasty." (Kamba Ràmàyaõa, Yuddha Kàõóa).
     (vi) Vasiùñha jumped into the river. See under Adç÷yantã.
     (vii) In uniting Tapatã and Saüvaraõa Vasiùñha played a very prominent part. (See under Tapatã).
     (viii) It was Vasiùñha who put a stop to the sacrifice for the extermination of the Ràkùasas (giants) performed by Parà÷ara. (See under Parà÷ara).
     (ix) Vasiùñha and Mucukunda. See under Mucukunda.
     (x) Vasiùñha told ørã Ràma the history of the dynasty of Ikùvàku. (Vàlmãki Ràmàyaõa Bàla Kàõóa, Sarga 73).
     (xi) The hermitage of Vasiùñha was situated in the valley of mount Mahàmeru. (Mahàbhàrata, âdi Parva, Chapter 29, Stanza 6).
     (xii) The cow of Vasiùñha was stolen by the eight Vasus See under Aùñavasus.
     (xiii) Vasiùñha was the teacher of Bhãùma. (Mahàbhàrata âdi Parva, Chapter 103, Stanza 45).
     (xiv) Vasiùñha participated in the Birth festival of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 51).
     (xv) Vasiùñha tried to commit suicide. (See under Adç÷yantã).
     (xvi) Vasiùñha shone in the assembly of Brahmà. (M.B Sabhà Parva, Chapter 11, Stanza 19).
     (xvii) In the Bhàrata-battle an effort was made by Vasiùñha to dissuade Droõa from the battle But it was in vain. (M.B. Droõa Parva, Chapter 190, Stanza 33).
     (xviii) Vasiùñha was one of the hermits who came to visit Bhãùma on his bed of arrows. (øànti Parva, Chapter 47, Stanza 7).
     (xix) Once rain failed in the world and creatures became miserable. At that time Vasiùñha fed the creatures. (M.B. Anu÷àsana Parva, Chapter 137).
     (xx) Once Indra lost the Devaloka (the world of the Devas) and he became gloomy and miserable. Vasiùñha went to him and consoled him. (M.B. øànti Parva, Chapter 291, Stanza 91).
     (xxi) Vasiùñha was one of the hermits who were Brahmin tribal workers. (M.B. øànti Parva, Chapter 296, Stanza 17).
     (xxii) Once Vasiùñha imparted knowledge to King Janaka. This exhortation is given in Mahàbhàrata, (øàntã Parva, six chapters from 302).
     (xxiii) Vasiùñha was one of the twentyone Prajàpatis. (M.B. øànti Parva, Chapter 334, Stanza 36).
     (xxiv) Vasiùñha is considered to be one of the Citra÷ikhaõóãs (Saptarùis--seven hermits) (See under Citra÷ikhaõóãs).
     (xxv) Once Vasiùñha talked about Puruùàrthas (the objects of life) to Brahmà. (M.B. Anu÷àsana Parva, Chapter 6).
     (xxvi) Vasiùñha talked to Saudàsa about giving cows as alms. (M.B. Anu÷àsana Parva, Chapter 78, Stanza 5).
     (xxvii) On another occasion Vasiùñha gave advice to Para÷uràma and talked about the origin of Gold. (M.B. Anu÷àsana Parva, Chapter 84, Stanza 44).
     (xxviii) Vasiùñha once told Arundhatã how weakness was caused. (M.B. Anu÷àsana Parva, Chapter 93, Stanza 31).
     (xxix) Vasiùñha avowed that he was not one of them who had stolen the lotus flowers of Agastya. (Anu÷àsana Parva, Chapter 23, Stanza 114).
     (xxx) âpava, Arundhatãpati, Brahmarùi, Devarùi, Hairaõyagarbha, Maitràvaruõi, Vàruõi, and such other words are used as synonyms of Vasiùñha, in the Mahàbhàrata.

#<VâSIúòHA># An Agni (fire). (Mahàbhàrata, Vana Parva, Chapter 220, Stanza 1).

#<VâSIúòHA (M)># Vasiùñha tãrtha. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, that he who bathes in this tãrtha would become a Brahmin.

#<VâSIúòHA PARVATA># A mountain famous in the Puràõas. It is mentioned in âdi Parva, Chapter 214, Stanza 2, that Arjuna came and sat on this mountain during his pilgrimage.

#<VASIúòHâPAVâHA># An ancient holy bath on the banks of the river Sarasvatã. (See under Vasiùñha, fifth confrontation).

#<VASIúòHâøRAMA># A holy place near Ni÷ciràsaïgama. This holy bath is famous throughout the three worlds. Those who bathe in this place will enjoy the fruits of performing Vàjapeya yaj¤a. (Drinking sacrifice). (M.B. Vana Parva, Chapter 87, Stanza 140).

#<VASORDHâRâ># Wife of the Vasu named Agni. (Bhàgavata, Skandha 6).

#<VASTRAPA># A group of Kùatriyas. The princes belonging to this group brought presents to Yudhiùñhira. (M.B. Sabhà Parva, Chapter 52, Stanza 15).

#<VâSTUPURUúA># In days of yore a ghost of immense size, who was feared by all other ghosts came into existence. This ghost was buried inside the earth by the Devas. This ghost is called Vàstupuruùa. He is the deity of whatever we build on the earth. The offering made to this Vàstupuruùa on completion of a house is called "Puravàstubali". (Agni Puràõa, Chapter 40).

#<VASU I># A King named Uparicaravasu. For further details see under Uparicaravasu).

#<VASU II># Aùñavasus. (The eight Vasus). (For further details see under Aùñavasus).

#<VASU III># A son born to Ku÷a, King of Kanyàkubja by his wife Vaidarbhã. Ku÷a had four sons, Ku÷àmba, Ku÷anàbha, Asårtarajas and Vasu. Of them Ku÷àmba built the city of Kau÷àmbã, Ku÷anàbha the city of Mahodayapura, Asårtarajas the city of Dharmàraõya and Vasu the city of Girivraja which is erected in the middle of five hills. The river Màgadhã flows around this city. (Vàlmãki Ràmàyaõa, Bàlakàõóa Sarga 32).

#<VASU IV># A Vasu is mentioned in Brahmàõóa Puràõa Chapter 58, as the brother of Para÷uràma. Vasu, Rumaõvàn, Suùeõa, Vi÷vàvasu and Para÷uràma were the five sons born to Jamadagni by his wife Reõukà.

#<VASU V># A son of Muràsura. The sons of Muràsura were, Tàmra, Antarãkùa, øravaõa, Vasu, Vibhàvasu, Nabhasvàn and Aruõa. (Bhàgavata, Skandha 10).

#<VASU VI># A mighty King of the Kçmi dynasty. (Mahàbhàrata, Udyoga Parva, Chapter 74, Stanza 13).

#<VASU VII># It is mentioned in Mahàbhàrata, âdi Parva, Chapter 94, Stanza 17, that the King älina had five sons, Duùyanta, øåra, Bhãma, Pravasu and Vasu by his wife Rathantarã.

#<VASU VIII># A scholarly Brahmin-hermit. The hermit Paila was the son of this Vasu. (M.B. Sabhà Parva Chapter 33, Stanza 35).

#<VASU IX># Vasu is used as a synonym of øiva in Mahàbhàrata, Anu÷àsana Parva, Chapter 17, Stanza 140.

#<VASU X># A name of Mahàviùõu. (M.B. Anu÷àsana Parva, Chapter 149, Stanza 25).

#<VASU XI># A King. He was born to Uttànapàda by Sånçtà. A controversy arose among hermits once, about cow-sacrifice and for a solution of the problem the hermits approached this king Vasu, who told them his perception that the sacrifice of cow was, strictly speaking, a matter of slaughter and as such it was to be forbidden. As the hermits could not agree with the King, they cursed him "Let the King go to Pàtàla (underworld). Vasu then did very severe penance and attained heaven. (Matsya Puràõa, 143, 18-25).

#<VASUCANDRA># A King who was the supporter and helper of Yudhiùñhira. He was as mighty as the powerful Indra. (M.B. Droõa Parva, Chapter 158, Stanza 40).

#<VASUDâMâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 5).

#<VASUDâNA I># A Kùatriya King. This King who was a member of the council of Yudhiùñhira. was the ruler of Pàü÷u. It is stated in Mahàbhàrata that this King presented Yudhiùñhira with twentysix elephants and two thousand horses. (Sabhà Parva, Chapter 52, Stanza 27). In the Bhàrata battle this King was the support of Yudhiùñhira and Dhçùñadyumna. But he was killed by the arrow of Droõa. (M.B. Udyoga Parva, Chapters 151 and 171; Droõa Parva, Chapters 23 and 190; Karõa Parva, Chapter 6).

#<VASUDâNA II># A prince of Pà¤càla, who fought on the side of the Pàõóavas. He was killed by Droõàcàrya. (M.B. Droõa Parva, Chapter 21, Stanza 55).

#<VASUDâNAPUTRA># A King who had taken the side of the Kauravas and fought against the Pàõóavas. He killed Abhibhå, the son of King of Kà÷ã. (M.B. Karõa Parva, Chapter 4, Stanza 74).

#<VASUDATTâ I># Mother of Vararuci. (See under Vararuci).

#<VASUDATTA II># (VâSUDEVA). Father of Sudevà, a woman who had taken rebirth as a hog. (See under Sudevà III).

#<VâSUDEVA I># Being the son of Vasudeva, ørã Kçùõa was called Vàsudeva.

#<VâSUDEVA II># See under Pauõórakavàsudeva.

#<VASUDEVA># Father of ørã Kçùõa.
     1) %<Genealogy.>% See under Kçùõa.
     2) %<Previous birth and current birth.>% Vasudeva was the rebirth of Prajàpati Kasyapa. Aditi and Surasà, the wives of Ka÷yapa took birth as Devakã and Rohiõã respectively. (For details see under Ka÷yapa).
     3) %<Marriage and Family.>% Rohiõã, the wife of Vasudeva, gave birth to Balaràma, the fighter Sàraõa, Durdhara, Dama, Piõóàraka and Mahàhanu. Of Devakã who was also called Màyà and Amàvàsã, the younger son Kçùõa and his beautiful sister Subhadrà were born. Vijaya, Rocamàna, Vardhamàna and Devala were sons born by Upadevã. The two sons Agàvaha and Mandaga, otherwise called Angada were born of Vçkadevã. Revanta who could not be defeated in battle, was born from Saptamãdevã. The first son of Vasudeva was Kau÷ika, whose birth was from a Vai÷ya woman called øraddhà Devã when Vasudeva was travelling in the forest. Kapila, a mighty son was born by the queen ørutandharà. Saubhadra head of the archers and Abhava were born by his wife Janà. (Padma Puràõa, P. 1314).
     4) %<Other details.>%
     (i) Vasudeva was the son of øårasena, and the husband of Devakã, the father of ørã Kçùõa, the brother of Kuntã, and the minister of Ugrasena. It was Vasudeva who sent the priest Ka÷yapa to øata÷çïga to perform the purification ceremonies such as naming etc. of the Pàõóavas. (M.B. âdi Parva, Chapter 123, Dàkùiõàtyapàñha).
     (ii) After the Bhàrata-battle, Vasudeva asked ørã Kçùõa and learned from him the detailed news about the battle. (A÷vamedha Parva, Chapter 60).
     (iii) Vasudeva fell into a swoon when he heard that Subhadrà had become unconscious. (M.B. A÷vamedha Parva, Chapter 61, Stanza 5).
     (iv) The ceremony of offering to the manes (øràddha) of Abhimanyu was performed by Vasudeva. (M.B. A÷vamedha Parva, Chapter 62, Stanza 1).
     (v) When the Yàdavas fought among themselves after drinking liquor, ørã Kçùõa went to Dvàrakà and visited Vasudeva, and requested him to protect his wives who were awaiting Arjuna. Then after kissing the feet of Vasudeva, ørã Kçùõa and Balabhadra Ràma went to do penance. (M.B. Mausala Parva, Chapter 4, Stanza 8).
     (vi) When the dynasty of Vçùõi was completely destroyed Vasudeva thinking about the Supreme soul in his heart forsook his body. (M.B. Mausala Parva, Chapter 7, Stanza 15).
     (vii) Arjuna performed the funeral rites of Vasudeva and aided his four wives to enter the funeral pyre. (M.B. Mausala Parva, Chapter 7, Stanza 19).
     (viii) Vasudeva entered heaven and took his place among Vi÷vadevas (gods concerned with offering to the manes). (M.B. Svargàrohaõa Parva, Chapter 5, Stanza 17).
     (ix) The synonyms of Vasudeva, used in Mahàbhàrata are ânakadundubhi, øauri, øåraputra, øårasånu, Yadådvaha and so on.

#<VâSUDEVABHAòòATIRI># A Sanskrit poet of Kerala. Vàsudevabhaññatiri was a poet who used alliteration abundantly. His important works are 'Yudhiùñhiravijaya, Tripuradahana øaurikathà, Vàsudeva Vijaya, Gajendramokùa, Nalodaya etc.

#<VASUDHâ># Daughter of Narmadà, a Gandharva woman. Narmadà had three daughters Sundarã, Ketumatã and Vasudhà. (For more details see under Puùpotkañà).

#<VASUDHâRâ># A holy place. Those who visit this place could enjoy the fruits of performing horse-sacrifice. If one gives offering to the manes after getting oneself purified by bathing in this holy tãrtha (bath), one will attain the world of Viùõu. There is a lake of the Aùñavasus (eight Vasus) in this place. By bathing there, one could become the subject of the love and regard of the eight Vasus. (M.B. Vana Parva, Chapter 82, Stanza 63).

#<VASUHOMA># A King of the country of Aïga. Once he gave advice to Màndhàtà on righteousness. (M.B. øànti Parva, Chapter 122, Stanza 1).

#<VASUJYEúòHA># A King. This King was the son of Puùyamitra. (Matsya Puràõa, 272, 28).

#<VâSUKI># One of the famous Nàgas (serpents).
     1) %<Birth.>% The uragas and nàgas (serpents) were born to Prajàpati Ka÷yapa by his wife Kadrå. Vàsuki, the eldest son of Kadrå spent his childhood with his parents.
     2) %<Difference of opinion.>% Vinatà and Kadrå staked on the colour of the tail of Uccai÷÷ravas (A horse obtained at the churning of the sea of Milk. To win the stake, Kadrå asked her sons to hang on the tail of Uccai÷÷ravas as black hairs. But the truthful Vàsuki was not prepared to do so. Kadrå cursed Vàsuki and the others who sided with him. From that day onwards Vàsuki and those who were cursed, separated from their mother and formed into a serpent group. (M.B. âdi Parva, Chapters 37 and 48)
     3) %<The length of Vàsuki.>% The Devas and the asuras decided to get Amçta (Ambrosia--the celestial honey of immortalily) by churning the sea of milk. The Devas went to bring Mandara-mountain, to be used as the churning rod. Their attempt was futile. The asuras made a trial with the same result. The Bhåtagaõas (Guards) of øiva also made a vain attempt. On the instruction of Viùõu, Garuóa went and brought the mountain as easily as an eagle takes away a frog. Now Vàsuki should be brought. The Devas and Gandharvas failed in that attempt also. Garuóa who was haughty of his strength and speed, went to the city of the nàgas (serpents) and requested Vàsuki to come to the sea of Milk. Vàsuki replied that if the matter was so urgent he had no objection for being carried to that place. He took the middle part of Vàsuki in his beak and flew up higher and higher and reached beyond the horizon. Still the lower half of Vàsuki was lying on the ground. So he took Vàsuki in his beak as folded in two. Still the result was the same. Garuóa became aware of the impossibility of carrying Vàsuki and returned, ashamed and disappointed. Viùõu rebuked him for his arrogance. After this, øiva stretched his hand to Pàtàla. Vàsuki became a small bangle on that hand. Thus Vàsuki was brought to the shore of the sea of Milk. (Kamba Ràmàyaõa, Yuddha Kàõóa).
     4) %<Other details.>%
     (i) For the safety and protection of the Nàgas (serpents) Vàsuki gave his sister Jaratkàru as wife to the hermit Jaratkàru. (See under Jaratkàru).
     (ii) The nàgas anointed Vàsuki as their King. (M.B. âdi Parva, Dàkùiõàtyapàñha, Chapter 36).
     (iii) When Vàsuki saw the serpents, born of his family, falling into the sacrificial fire of Janamejaya and dying in large numbers, he sent his nephew âstãka to find out a way to rescue the perishing nàgas. (M.B. âdi Parva, Chapter 53, Stanza 20).
     (iv) Vàsuki participated in the birth festival of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 71).
     (v) Vàsuki advised the Nàgas to give the divine juice to Bhãmasena, in accordance with the request of âryaka. (See under Bhãmasena).
     (vi) Vàsuki stays in the palace of Varuõa worshipping him. (M.B. Sabhà Parva, Chapter 9, Stanza 8).
     (vii) Arjuna once allured the sister of Vàsuki. (M.B. Viràña Parva, Chapter 2, Slanza 14).
     (viii) In Tripuradahana (the burning of Tripura) Vàsuki acted as the bow-string of øiva and as the axle of his chariot. (M.B. Karõa Parva, Chapter 34, Stanza 22).
     (ix) In the fight between Arjuna and Karõa, Vàsuki was a well-wisher of Arjuna. (M.B. Karõa Parva, Chapter 87, Stanza 43).
     (x) The Devas anointed Vàsuki as the King of the Nàgas. (M.B. øalya Parva, Chapter 37, Stanza 30).
     (xi) Vàsuki gave Subrahmaõya two followers named Jaya and Mahàjaya. (øalya Parva, Chapter 45, Verse 52).
     (xii) Vàsuki is one of the seven nàgas which hold up the earth. (M.B. Anu÷àsana Parva, Chapter 150, Stanza 41).
     (xiii) When Balabhadraràma went to Pàtàla after his death, Vàsuki had gone there to receive him. (M.B. Mausala Parva, Chapter 4, Stanza 15).
     (xiv) Once Vàsuki and Vàyu tried to find out who was the more powerful of the two, in consequence of which contest Mount Trikåña was broken from the vicinity of Mahàmeru and was thrown into the southern Sea. (See under Trikåña).
     (xv) Words such as Nàgaràñ, Nàgaràja, Nàgendra, Pannaga, Pannagaràñ, Sarparàja, and so on are used as synonyms of Vàsuki in Mahàbhàrata.

#<VâSUKITäRTHA># A holy place situated on the banks of the Gaïgà in Prayàga. Bhogavatãtãrtha is another name of this holy bath. It is mentioned in Mahàbhàrata Vana Parva, Chapter 85, Stanza 86, that by taking bath in this holy tãrtha one could attain the fruits of performing the horse-sacrifice.

#<VASUMâN I (VASUMANAS)># A King of the dynasty of Ikùvàku.
     1) %<Genealogy.>% Descended from Viùõu in the following order. Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvata Manu-Ikùvàku-Vikukùi-øa÷àda-Kakutstha (Pura¤jaya)Anenas-Pçthulà÷va-Viùvaga÷va-Prasenajit-Yuvanà÷va-Màndhàtà-Purukutsa-Trasadasyu-Anaraõya-Harya÷va-Vasumanas.
     2) %<Birth.>% Harya÷va, the King of Ayodhyà married Màdhavã, the daughter of Yayàti. Vasumanas was their son. (M.B. âdi Parva, Chapter 86, Stanza 56).
     3) %<Marriage proposal.>% A damsel named Hariõã was proposed to be given in marriage to Vasumanas. But another man carried her away. To know the story see under Durmada II.
     4) %<Other information.>%
     (i) Once Yayàti who fell from heaven on the earth met with Vasumanas. Because of the merit of mingling with good people Yayàti attained heaven again. (M.B. âdi Parva, Chapter 86, Stanza 56).
     (ii) Vasumanas entered heaven along with Kings like Aùñaka and others. (M.B. âdi Parva, Chapter 93, Stanza 16).
     (iii) Vasumanas sits in the palace of Yama and praises him. (M.B. Sabhà Parva, Chapter 8, Stanza 13).
     (iv) He went on pilgrimages and earned fame and wealth. (M.B. Vana Parva Chapter 94, Stanza 17).
     (v) He was present at the horse-sacrifice of Aùñaka the son of Vi÷vàmitra. (M.B. Vana Parva, Chapter 198, Stanza 1).
     (vi) He once got into the aerial chariot of Indra and came and stood over the city of Viràña and witnessed the battle between Arjuna and the teacher Kçpa. (M.B. Viràña Parva, Chapter 56, Stanza 9).
     (vii) It was near Vasumanas and others who had been performing the sacrifice of Vàjapeya and worshipping Mahàviùõu, that Yayàti fell from heaven. (M.B. Udyoga Parva, Chapter 121, Stanza 10).
     (viii) Vasumanas became famous under the name Dànapati (lord of donations) because he had given Yayàti, the fruits of his good deeds. (M.B. Udyoga Parva, Chapter 122, Stanza 9).
     (ix) While he was the King of Kosala he conducted a consultation with Bçhaspati as to how he could bring about the prosperity of the country. (M.B. øànti Parva, Chapter 68, Stanza 6).

#<VASUMâN II (VASUMANAS)># A King who was famous in the council of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Stanza 32).

#<VASUMâN III (VASUMANAS)># A fire. It is stated in Mahàbhàrata, Vana Parva, Chapter 221, Stanza 27, that if a woman during her monthly course happens to touch the holy fire, an aùñakapàla should be offered to the fire Vasumàn. This fire called Vasumàn now stays in the palace of Brahmà. (M.B. Sabhà Parva, Chapter 11, stanza 30).

#<VASUMâN IV (VASUMANAS)># A prince of the family of Janaka. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 309, that a hermit had given him exhortations regarding righteousness.

#<VASUMITRA I># An ancient Kùatriya King. It is stated in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 41 that this King was born from a portion of the asura named Vikùara, the son of Danàyu.

#<VASUMITRA II># A King born of the dynasty of øuïga. It is mentioned in Bhàgavata, Skandha 10, that Bhadraka, otherwise called Udaïka was the son of this King.

#<VASUPRABHA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 63).

#<VASUøARMâ># See under Dharma÷armà I.

#<VASUúEöA># A name of Karõa at the time of his boyhood. He was called by the name Vasuùeõa by his foster-father Adhiratha and his foster-mother Ràdhà. (See under Karõa).

#<VASUøRä># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 14).

#<VASVANANTA># The father of Yuyudha, and the son of Upagupta. He was the King of Videha. (Bhàgavata. Skandha 9).

#<VASVOKASâRâ># One of the seven branches of the Ganges. (M.B. Bhãùma Parva, Chapter 6, Stanza 48).

#<VAòA># One of the five attendants given to Subrahmaõya by the god Aü÷a. The five attendants were Vaña, Parigha, Bhãma, Dahati, and Dahana. (M.B. øalya Parva, Chapter 45, Stanza 34).

@<[Page 840a]>@

#<VâTA># One of the Saptarùis (seven hermits) of the Manvantara (Age of the Manu) of Manu Svàrociùa. In this age of the Manu the Devendra was Vipa÷cit. The Saptarùis of that Age of the Manu were ærja, Stamba, Pràõa, Vàta, Vçùabha, Niraya and Parãvàn. (Viùõu Puràõa, Aü÷a 3, Chapter 1).

#<VâòADHâNA># A Kùatriya King. This King was born from a portion of the asura Krodhava÷a (Mahàbhàrata, âdi Parva, Chapter 63, Stanza 67).

#<VâòADHâNA(M)># A country in ancient India. The people of this country were called the Vàñadhànas. The following information is available about them from the Mahàbhàrata.
     (i) Nakula defeated the Vàñadhànas who were Kùatriyas at the time of his regional conquest. (M.B. Sabhà Parva, Chapter 32, Stanza 8).
     (ii) Once the Kauravas surrounded this country which abounded in wealth and food. (M.B. Udyoga Parva, Chapter 19, Stanza 31).
     (iii) Vàñadhàna was one of the foremost countries in India. (M.B. Bhãùma Parva, Chapter 9, Stanza 47).
     (iv) In the Garuóa Vyåha of the army formed by Bhãùma, A÷vatthàmà and the Vàñadhànas stood at the head of disposition, in the Bhàrata-Battle. (M.B. Bhãùma Parva, Chapter 27, Stanza 4).
     (v) Once ørã Kçùõa defeated the Vàñadhànas. (M.B. Droõa Parva, Chapter 11, Stanza, 17).
     (vi) It is mentioned in Mahàbhàrata, Karõa Parva, Chapter 73, Stanza 17 that in Bhàrata-battle Arjuna destroyed all the armies of the country of Vàñadhàna.

#<VâTâDHIPA># A King who is famous in the Puràõas. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 31, Stanza 15, that this King was subdued by Sahadeva during his southern regional conquest.

#<VâTAGHNA># One of Vi÷vàmitra's sons who were expounders of Vedas. (M.B. Anu÷àsana Parva, Chapter 4, Stanza 54).

#<VâTAJA># A country in Ancient India. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 45).

#<VâTâPI I># A giant. See under Agastya, Para 5, for the story of how this asura was eaten along with his food by Agastya.

#<VâTâPI II># A notorious asura (demon) born to Prajàpati Ka÷yapa by his wife Danu. (Mahàbhàrata, âdi Parva, Chapter 65, Stanza 28).

#<VAòARODHA># A hell. For further details see the section Naraka under Kàla.

#<VâTASKANDHA># A hermit. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 7, Stanza 14, that he sits in the palace of Indra praising and worshipping him.

#<VâTAVEGA I># (VâYUVEGA). One of the hundred sons of Dhçtaràùñra. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 195, that he had been present at the Svayaüvara (marriage) of Draupadã and in the Karõa Parva, Chapter 84, Stanza 2, that he was killed by Bhãmasena in the Bhàrata-battle.

#<VâTAVEGA II># One of the famous sons of Garuóa. (M.B. Udyoga Parva, Chapter 101, Stanza 10).

#<VâTIKA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 67).

#<VATSA I># Son of Pratardana the King of Kà÷ã. It is stated in Mahàbhàrata, øànti Parva, Chapter 49, Stanza 79, that the name Vatsa was given to him because he was brought up in his childhood by calves of cows.

@<[Page 840b]>@

#<VATSA II># A King of the family of øaryàti. This King was the father of Tàlajaïgha and Hehaya. (M.B. Anu÷àsana Parva, Chapter 30, Stanza 7).

#<VATSA III># (VATSABHæMI). A country in ancient India. The following information is given about this country in the Mahàbhàrata.
     (i) Bhãmasena conquered this country during his regional conquest. (M.B. Sabhà Parva, Chapter 30, Stanza 10).
     (ii) Karõa once brought this country under control. (M.B. Vana Parva, Chapter 254, Stanza 9).
     (iii) During the battle of Bhàrata, the people of Vatsa were on the side of the Pàõóavas. (M.B. Udyoga Parva, Chapter 53, Stanza 1.
     (iv) Deified beings (semigods) and heavenly singers had lived in this country. There is an asylum there for holy men. Ambà, the princess of Kà÷ã once lived in this hermitage. (M.B. Udyoga Parva, Chapter 186, Stanza 34).
     (v) Ambà became a river and still flows through this country under the name Ambà. (M.B. Udyoga Parva Chapter 186, Stanza 40).
     (vi) In the battle of Bhàrata, the warriors of Vatsa stood on the left side of the disposition of the army called Krau¤càruõavyåha, formed by Dhçùñadyumna. (M.B. Bhãùma Parva, Chapter 50, Stanza 53).

#<VATSALâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 72).

#<VATSANâBHA># A hermit. Dharma, once took the form of a she-buffalo and saved Vatsanàbha from heavy rain. After this he thought that he was an ungrateful man and so he decided to forsake his body. But Dharma dissuaded him from this attempt. (M.B. Anu÷àsana Parva, Dàkùiõàtya Pàñha, Chapter 12).

#<VATSARA># The younger of the two sons of Dhruva. Utkala, the elder was a man of abstinence. So the younger brother Vatsara became the prince apparent.
     Vatsara married the princess named Svarvãthã. Six sons named Puùpàrõa, Tigmaketu, ä÷a, ærja, Vasu and Jaya were born to them. (Bhàgavata, Skandha 4).

#<VâTSYA I># A hermit belonging to the Guruparamparà (the line of teachers). It was this hermit Vàtsya who wrote the famous Vàtsyàyana Såtra (the science of Amour). He was one of the guests at the serpant-sacrifice (Sarpasatra) of Janamejaya. (M.B. âdi Parva Chapter 53, Stanza 9). He visited Bhãùma who lay on the bed of arrows. (M.B. øànti Parva, Chapter 47, Stanza). See under Guruparamparà.

#<VâTSYA II># A country famous in the Puràõas. This country has the name Vatsa also. (See under Vatsa)

#<VâYASAVIDYâ># The art of making the crow tell the past and foretell the future. (For further details see under Kàlakavçkùika).

#<VâYU I># One of the eight guardians of the world. (Dikpàlakas).
     1) %<General information.>% Vàyu was born from the breath of Vi÷vapuruùa. (ègveda 10, 90). Tvaùñà was the son in-law of Vàyu. The eight dikpàlakas are Indra, Vahni (Fire), Yama, Nirçti, Varuõa, Vàyu, Kubera and øiva. Vàyu is the guardian of the North West zone. The palace of Bhagavàn Vàyu is known as Gandhavatã.
     2) %<Confrontation with Vàsuki.>% Once Vàyu and Vàsuki tried to find out who of the two was mightier, in consequence of which, Trikåñaparvata, a peak of Mount Himàlaya, was broken from its bed and thrown into the southern ocean near Laïkà. Later, the city of Laïkà was built on this mountain. (For details see under Trikåña).
     3) %<Children.>% Bhãmasena and Hanåmàn are said to be the prominent sons of Bhagavàn Vàyu. It is mentioned in ègveda, Maõóala 1, Anuvàka 7, Såkta 112, that Agni was the son of Vàyu. To make fire from wood by attrition, the hands obtain strength by the help of the life breath called Vyàna (a breath or vàyu). It is from this, that the idea that fire is the son of Vàyu, came into existence. To know how Vàyu obtained the paternity of Bhãma and Hanåmàn see under Bhãma and Hanåmàn. It is stated in Brahma Puràõa that a group of celestial maids called 'Mudà' owes its origin to Vàyu.
     4) %<Love of Vàyu.>% Once Bhagavàn Vàyu happened to see the six beautiful daughters of Ku÷anàbha, a king, and he was excited sexually. As the princesses refused to satisfy his desire, Vàyu changed the damsels into hunchbacks, by a curse. (For detailed story see under Ku÷anàbha).
     5) %<The Vàyus (breaths) in the body.>% (See under Nàóãcakra).
     6) %<Curbing the arrogance of Silk-cotton tree.>% Long ago a silk-cotton tree grew up on the top of the Himàlayas. It grew up to be a big tree spreading its branches in all directions. Birds built their nests on the branches of that big tree and hermits and animals found shelter under its shade. The silk-cotton tree became arrogant. Once Nàrada came there and praised the tree:--"How gigantic, this silk-cotton tree is! Even in a great storm its branches do not move." The praise of Nàrada made the tree more haughty. It told Nàrada that the storm etc. were its servants. Nàrada told Vàyu, what the silk-cotton tree said to him. Vàyu got angry and coming to the tree, said thus:- "You, wicked silk-cotton tree, in days of yore, when Brahmà was carrying on creation he took rest on you for a while. That is why I keep motionless when I come to you. It is not because I am afraid of you. I knew that you belittled me before Nàrada. If you are bold enough, come and fight with me."
     The silk-cotton tree accepted the challenge. Next day Bhagavàn Vàyu changed into a storm and blew against the tree. The tree lost leaves, flowers and fruits and stood bare. Thus within a very short time the arrogance of the tree was curbed.
     This story was told to Yudhiùñhira by Bhãùma, to show that rendering help to a foe, will only make him haughty. (M.B. øànti Parva, 3 Chapters from 154).
     %<Other details.>%
     (i) When Indra cut off the wings of the mountains, Bhagavàn Vàyu saved the mountain Mainàka from this danger, by hiding it in the ocean. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, Sarga 1, Stanza 126).
     (ii) The image of Bhagavàn Vàyu should be consecrated as sitting on the haunch of a deer, holding a flag. (Agni Puràõa, Chapter 51).
     (iii) Indra sent Vàyu also along with Menakà to hinder the penance of Vi÷vàmitra. While Menakà was dancing in front of Vi÷vàmitra, Vàyu displaced her cloth. (M.B. âdi Parva, Chapter 72, Stanza 1).
     (iv) It is mentioned in Mahàbhàrata, Vana Parva, Chapter 19, Stanza 22, that Vàyu is the messenger of the gods.
     (v) Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 11, Stanza 20, that Vàyu stays in the palace of Brahmà, praising him.
     (vi) Once Pradyumna tried to kill øàlva. At that time Vàyu went to Pradyumna as the messenger of Gods. (M.B. Vana Parva, Chapter 19, Stanza 22).
     (vii) Vàyu proved that Damayantã was chaste. (M.B. Vana Parva, Chapter 76, Stanza 36).
     (viii) Vàyu declared that Sãtà was chaste. (M.B. Vana Parva, Chapter 291, Stanza 27).
     (ix) In Tripuradahana (the burning of Tripura) Vàyu acted as the arrow of the bow of øiva. (M.B. Droõa Parva, Chapter 202, Stanza 76).
     (x) Vàyu gave Subrahmaõya two attendants called Bala and Atibala. (M.B. øalya Parva, Chapter 45, Stanza 44).
     (xi) Once Vàyu advised Puråravas about the need of a priest. (M.B. øànti Parva, Chapter 72, Stanzas 10-25).
     (xii) Once Bhagavàn Vàyu talked elaborately on the secrets of goodness and badness. (M.B. Anu÷àsana Parva, Chapter 128).
     (xiii) Bhagavàn Vàyu once talked about the greatness of Brahmins to Kàrtavãryàrjuna. (M.B. Anu÷àsana Parva, Chapter 152).

#<VâYU II># An ancient hermit of India. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 47, Stanza 9, that this hermit visited Bhãùma on his bed of arrows.

#<VâYUBALA># See under Vàyucakra.

#<VâYUBHAKúA># An ancient hermit. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 4, Stanza 13, that this hermit had been a prominent figure in the palace of Yudhiùñhira.

#<VâYUCAKRA># A hermit. It is mentioned in Mahàbhàrata, øalya Parva, Chapter 38, Stanza 32, that this Vàyucakra was born from the semen kept in a pot by the hermit called Maïkaõaka. From this same pot some other hermits such as Vàyubala, Vàyujvàla and others were born. (See under Maïkaõaka, Para 3).

#<VâYUHâ># A son of the hermit Maïkaõaka. (See para 3, under Maïkaõaka).

#<VâYUJVâLA># See under Vàyucakra.

#<VâYUMAöôALA># A son of the hermit Maïkaõaka. See para 3, under Maïkaõaka.

#<VâYUPURâöA># One of the eighteen Puràõas. (See under Puràõa).

#<VâYURETAS># A son of the hermit Maïkàõaka. (See para 3, under Maïkaõaka).

#<VâYUVEGA I># A Kùatriya King in ancient India. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 63 that this King was born from a portion of the asura named Krodhava÷a.

#<VâYUVEGA II># A son of the hermit Maïkaõaka. (See Para 3, under Maïkaõaka).

#<VâYUVEGA III># One of the sons of Dhçtaràùñra. He was present at the Svayaüvara (marriage) of Draupadã (M.B. Araõya: Chapter 177, Verse 2).

#<VAYYA># A royal hermit of the period of ègveda. Mention is made about the royal hermits such as Vayya, Karkandhu and others in ègveda, Maõóala 1, Såkta 112.

#<VEDA># The sun of the hermit Ayodhadhaumya. (For further details see under Ayodhadhaumya).

#<VEDA (S)>#
     1) %<Introduction.>% The root 'Vid' in Sanskrit means 'to know'. The books composed of the knowledge of the âryans, collected and compiled were called the Vedas.
     2) %<The origin and importance of the Vedas.>% It is said that Brahmà was the creator of the Vedas. Many say that, for the performance of sacrifices Brahmà created from Agni (fire), Vàyu (Wind) and Ravi (the Sun), the three Vedas èg, Yajus and Sàman which are eternal and in accordance with regulations.
     The Vedas have two sides, the spiritual and the mundane. Moreover all the explanations of the Vedas from the Bràhmaõas to the Bhàùya of Sàyaõa, pertain to sacrifices. The literary meaning of Veda is mundane. Considering these two points and the facts that they are religious books and that they reveal the mental and social outlooks of the early âryans, and as the origin of all the thoughts of Indians, all the Vedas, especially ègveda, hold a lofty place.
     3) %<Parts of the Vedas.>% Mahàviùõu incarnated as Vyàsa in Dvàpara Yuga and divided the Vedas. The first Veda consisted of four pàdas and a hundred thousand granthas. Vyàsa divided it into four parts known as, ègveda, Yajurveda, Sàmaveda and Atharvaveda. The sage and seer Vyàsa thus created by èg, "Hautra" (a collection of lyrics in praise of different Gods, to be recited by the priest styled the 'hotç'), by Yajus "âdhvaryava", (a book of sacrificial prayer, of prose formulas to be uttered by the 'Adhvaryu' priest, who performed the manual work involved in a sacrifice), by Sàman, "Audgàtra", (Songs meant to be sung at the Soma sacrifice by a special class of priests 'Udgàtç') and by Atharva "Brahmatva", (a collection of songs, spells and incantations, for the healing of disease, the restoration of harmony, the exorcism of evil spirits and to celebrate the power and omniscience of God) and established them separately. Paila, a scholar in ègveda, and a disciple of Vyàsa, gave the original Veda to Indrapramiti and its Saühità (collections) to Bàùkala as gifts. Bàùkala divided the Saühità into four, and gave each of them to Baudhya and others. Yajurveda was divided into twentyfour branches. They were composed by Vai÷ampàyana of extraordinary intelligence, a disciple of Vyàsa. Kàõóas (Chapters) such as Vàjasaneya etc. were composed later by hermits such as Yàj¤avalkya and others in the form of Smçtis (tradition, as handing down only the tradition derived from ancient sages, to whom the Vedas were 'revealed'). Jaimini the disciple of Vyàsa, divided Sàmaveda into different branches. Sumantu and Sukarmà compiled separate Saühitàs (collections) from them. Sukarmà composed thousand Saühitàs. Sumantu the disciple of Vyàsa took the Atharvaveda and taught it to thousands of Paippalàda disciples. By the blessings of Vyàsa, Såta made the Puràõa Saühità (the collection of Puràõas). (Agni Puràõa, Chapter 150).
     4) %<Branches af the Vedas.>% It has already been mentioned that the Vedas are four in number called èg, Yajus, Sàma and Atharva. Each of these Vedas has branches called Saühitàs (collections) and Bràhmaõas (treatises relating to prayer and sacrificial ceremony). âraõyakas are appendices to the Bràhmaõas. Upaniùads (secret or esoteric doctrines) are appendices of the âraõyakas. Thus each of the Vedas has Saühitàs, Bràhmaõas, âraõyakas and Upaniùads. All these are, in a way, expositions of the Vedas. In all these expositions there are numberless Såktas. All these taken together are called Vedic literature. In the Saühitàs there are lyrics in praise of different gods. All these are spells and incantations (mantras) in the form of songs. The under-currents of all these spells are Vedas and stories from the Vedas. Generally speaking the Bràhmaõas contain prose texts giving practical observations on sacrifice which are mentioned in the songs of praise. Here and there stories from Puràõas and epics occur. The âraõyakas (forest-texts) got that name, because they are books of instruction to be given in the forest or writings meant for wood-dwelling hermits. As they contained esoteric spells and incantations which might cause injury even to those who were not concerned with them instruction in them was not given in towns or villages. The contents of the âraõyakas are the allegorical signification of the rites and sacrifices and the mystic meaning of the Vedas.
     It has been mentioned that the Upaniùads are appendices of the âraõyakas. Still there is not much difference between the two and hence they cannot be separated from one another so easily. The Upaniùads are called Vedàntas, (The aim and completion of the Vedas), because they are the end of the Vedas. The Vedàntas belong to the later period of the Vedic age. Instruction in Vedàntas was given only after completing the study of the mantras (Vedas) and the Bràhmaõas. The Upaniùads contain philosophical speculations about the conception of Brahman and the Vedas. The word Veda includes the Vedàïgas also. Vedàïgas (Ancillaries of the Vedas) are øikùà (phonetics), Vyàkaraõa (grammar), Chandas (metrics), Nirukta (etymology), Joytiùa (astronomy), and Kalpa (ritual). At first instruction is given in the study of Brahman and the study of Vedas. When more discussions and expositions on them are needed, the study of Bràhmaõas and âraõyakas are resorted to. In course of time the Bràhmaõas and âraõyakas, which contain discussions and expositions of the Vedas became independent branches of study under these names. That is why they contain mainly prose texts.
     There are one lakh of mantras or spells and incantations in all the four Vedas taken together. They are for blessing everybody and to make the four objects of life easily attainable. Sàïkhyàyana and â÷valàyana sorted and grouped the mantras. Accordingly there are two thousand one hundred and ten mantras known as Bràhmaõas. Dvaipàyana and other hermits have stated the number of granthas (verses) in ègveda. It is said that there are one thousand nine hundred and ninety nine mantras in Yajurveda. There are one thousand eightysix branches also. The branches in Yajus are known by the names Kàõvã, Màdhyandinã, Kañhã, Madhyakañhã, Maitràyaõã, Taittirãya, Vai÷ampàyanikà and so on.
     In Sàma Veda there are branches such as Kauthumã, âtharvaõàyinã and so on; and songs such as âraõyakam, Uktham, æham and son on. The number of Sàmavedic verses are nine thousand four hundred and twentyfive.
     Sumantu, Ja¤jali, ølokàyani, øaunaka, Pippalàda, Mu¤jake÷a and such others were responsible for the sorting and grouping of the mantras in the Atharvaveda. Altogether there are one thousand six hundred Upaniùads. (Agni Puràõa, Chapter 271).
     5) %<Expositions of the Vedas.>% The religion of the âryans became an established one when Vyàsa had created the Vedasaühitàs. The aim of Vyàsa was to bring about uniformity in the religious observances by performing rites and rituals, religious ceremonies such as sacrifices etc. without any flaw. Following this a very wide Vedic literature grew up. The study of the Vedas, critical review of meaning, the connection between mantras and tantras (Chants and rituals), Grammar, etymology, all these became inevitable. As the Vedas could be looked at from different points of view, from very early days, various types of expositions of the Vedas came out. Seven types of commentaries, Nairukta, Yàj¤ika, Vaiyàkaraõa Jyautiùa, Sàmpradàyika âdhyàtmika, Aitihàsika (pertaining to etymology, sacrifice, grammar astronomy, customs of a tribe, Bràhma or Spiritual legends and ancient lore) were the prominent among them. When the westerners began research work in the Vedas, another branch of literature also took form, known as the âgamikas (the historical). Even in the time of Yàska, who was an authority on Nirukta (etymology) the Vedas were expounded on the basis of legends and ancient lore. Hints to this effect are seen in Yàska's works. Mention is made about other types of expositions also, in them. The last book of importance in the Sàmpradàyika type of exposition, was Vedàrthaprakà÷a, of Sàyaõa. But the commentary of Skandasvàmã, the books ègarthadipikà and Udgãthabhàùya of Màdhavàcàrya etc. have spread the sàmpradàyika type of speculations in India. There is another cult in India which believes that everything seen in the Vedas is spiritual and that the spells and incantations are esoteric.
     6) %<The gods of the Vedas.>% All the gods known today are not found in the Vedas. Even those who are found do not have the prominence that is given to them now. For example, the deity Viùõu, worshipped as one of the three godheads today, is not as omnipotent as the Indra of the Vedas. Though Viùõu is praised in five spells in ègveda, when compared with other deities, he was not of much prominence. In the Vedas the incarnation of Vàmana is not given much importance. Even though Rudra is a recognized deity and mention occurs about Kapardã, in the Vedas, there is not a song of praise of øiva in the ègveda. There is no mention at all, about the worship of the Phallus, Devã and so on in the Vedas. The Vedas celebrate the Omniscience of Varuõa, Indra, Agni, Mitra, the Maruts and so on. The lustre of Indra was gradually dimmed with the efflux of time and he became a mere libertine in the Puràõas. The importance of many deities such as Varuõa, Agni, Mitra, A÷vin and so on was greatly diminished in the Puràõas. Thirtythree deities pertaining to Earth, Ether and Sky are praised in the Vedas.
     7) %<The rites concerning instruction in Vedas.>% Manu has given certain instructions as to how the teaching of Vedas should be conducted.
     8) %<The teachers of Veda.>% See under Guruparamparà.
     9) %<The period of the Vedas.>% The Indians believe that the spells and incantations and the Bràhmaõas are not manmade, but are revelations by God. So they are considered to be beginningless and endless. The hermits are considered to be seers of the spells. It is mentioned "Mantradraùñàraþ na tu Kartàraþ". (They are seers of Mantra, not makers). In the opinion of one party, according to this maxim, it is not necessarry to search for the creators or the period of creation, of mantras. They hold that only the Såtras (thread, clue, guide, rule, aphorism) are made by man.
     The westerners and the modern thinkers of India do not agree completely with this view. They believe that the early âryans who entered India, first settled down in the Punjab and that the local civilization which they had assumed, broke out as songs of praise. In course of time, these songs of Praise took the form of ègveda mantras (saying, song, formula). In the beginning there was only one Veda. Many believe that this state continued up to B.C. 1500. It is a fact universally acknowledged, that this Vedic literature is the most ancient literature of the world. There is difference of opinion as to the period of origin of this Vedic literature. Prof. Macdonell and Prof. Jacobi are foremost among those who have made their opinions. In the opinion of Prof. Macdonell, the Vedic literature originated in the period between B.C. 1500 and 1200. But Jacobi's opinion is that all the Vedas were made before B.C. 4000.

#<VEDADIúA># The son of Bçhadratha, the King of Cedi. Mention is made about him in Bhàgavata, Skandha 9.

#<VEDAGARBHâ># A name of Devã. When Devã killed øumbha and such other Asuras, Indra got pleased with her and praised her as follows:
     "àryà, durgà, vedagarbhà, ambikà, bhadrakàlã; bhadrà, kùemyà kùemakarã, naikabàhå, i praise you." (agni puràõa, chapter 12).

#<VEDAKALPA># A section of Atharvaveda. The hermit Mu¤jake÷a divided Atharva Veda into five Saühitàs (collections) called Nakùatra Kalpa, Veda Kalpa, Saühità Kalpa, âïgirasa Kalpa, and øànti Kalpa. (Viùõu Puràõa, Aü÷a 3, Chapter 6).

#<VEDANâ># A goddess who caused pain to living things. Adharma married Hiüsà. Two daughters named Nçtà and Nirçti were born to them. From them Bhaya, Naraka, Màyà and Vedanà were born. Mçtyu was the daughter of Màyà. Duþkha was the son of Vedanà. (Agni Puràõa, Chapter 20).

#<VEDâðGA># See under Veda.

#<VEDANIDHI># A hermit. For further details see under Pramohinã.

#<VEDâNTA># See under Veda.

#<VEDAøARMâ I># The son of a brahmin named øiva÷armà. (See under øiva÷armà).

#<VEDAøARMâ II># See under Vidura.

#<VEDAøIRAS I># A hermit born in the clan of Bhçgu. He was born to the hermit Màrkaõóeya by his wife Mårdhanyà otherwise called Dhåmrà. Pãvarã was the wife of Veda÷iras. (Brahma: 2, 11, 7; Vàyu Puràõa 28: 6).
     While Veda÷iras was doing penance once, a celestial maid named øuci came to make him deviate from penance. A daughter was born to him by her. Yamadharma wished to kidnap that daughter. Veda÷iras cursed Yamadharma to become a river. (Skanda Puràõa, 4: 259).

#<VEDAøIRAS II># A hermit. He was the son born to Kç÷à÷va by his wife Dhiùaõà. Veda÷iras learned Viùõu Puràõa from the Nàgas (serpents) in Pàtàla (underworld) and taught it to his disciple Pramati. (Viùõu Puràõa, 6: 8: 47).

@<[Page 844a]>@

#<VEDASMèTâ># A river. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 17).

#<VEDASPARøA># A teacher-priest who was a disciple of the hermit Kabandha. This teacher divided Atharvaveda into four parts and gave each of his four disciples, a part. (Vàyu Puràõa 61: 50).

#<VEDAøRUTI># A river famous in the Puràõas. It is mentioned in Vàlmãki Ràmàyaõa, Ayodhyà Kàõóa, Sarga 49, that ørã Ràma crossed this river and entered the hermitage of Agastya.

#<VEDâøVâ># An ancient river. It is mentioned in Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 28, that the people of Bhàrata drank the water of this river.

#<VEDAVATä># (DEVAVATä). A previous birth of Sãtà. (See under Sãtà).

#<VEDAVYâSA># See under Vyàsa.

#<VEDä># Wife of Brahmà. (M.B. Udyoga Parva, Chapter 117, Verse 10).

#<VEDäTäRTHA I># A holy bath impossible to reach. This tãrtha is at the origin of river Indus. He who visits this holy place will attain the fruits of horse sacrifice and will enter heaven. (M.B. Vana Parva, Chapter 84, Stanza 47).

#<VEDäTäRTHA II># A holy place situated on the border of Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 59, that those who bathe in this tãrtha will obtain the fruits of giving thousand cows as alms.

#<VEGAVâN I># A nàga (serpent) born in the family of Dhçtaràùñra. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 57, Stanza 17, that this serpent fell in the sacrificial fire of Janamejaya and died.

#<VEGAVâN II># An asura. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 65, Stanza 24, that this asura was the son born to Prajàpati Ka÷yapa by his wife Danu. It was this Vegavàn who took rebirth as the prince of Kekaya later. (M.B. âdi Parva, Chapter 67, Stanza 10).

#<VEGAVâN III># A daitya (asura). A follower of the King of øàlva. Mention is made in Mahàbhàrata, Vana Parva, Chapter 16, Stanza 17, that this daitya was killed in a fight with Sàmba, the son of Kçùõa.

#<VEGAVâHINä># An ancient river in India. This river stays in the palace of Varuõa and exalts him. (M.B. Sabhà Parva, Chapter 9, Stanza 18).

#<VEHATA># A medicine which helps to fatten the body. (Mahàbhàrata, Vana Parva, Chapter 117, Stanza 17).

#<VEKâ># A woman of the race of Ràkùasas (giants). This woman was the sister of Puùpotkañà and Kaikasã. (See under Akampana).

#<VENA I># An ancient King who was notorious for his bad rule.
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Svàyambhuva Manu-Uttànapàda-Dhruva-øiùñi-Ripu-Càkùuùa Manu-Kuru-Aïga-Vena.
     2) %<Birth.>% Ten sons including Kuru, were born to Manu Càkùuùa by his wife Naóvalà. âgneyã, the wife of Kuru gave birth to six sons Aïga and others. Aïga married Sunãthà. The son Vena was born by Sunãthà. It is mentioned in Viùõu Puràõa, Aü÷a 1, Chapter 13, that Sunãthà, the mother of Vena was the eldest daughter of Yama, and in Vàmana Puràõa Chapter 47, that this Sunãthà was the daughter born to Kàla and Mçtyu. Vena who was born as the son of the daughter of Yama was born a wicked man because of the badness of his grandfather.
     Vena grew up as a great sinner. A story occurs in Padma Puràõa about an incident which caused Vena to become a great sinner.
     The story says that Sunãthà was the mother of Vena. In her play she used to imitate her father's job which was hurting others. One day when she went to the forest for play with her maids she saw Su÷aïkha the son of a Gandharva named Gãtakolàhala. That youth who was handsome in every part of his body, was doing penance meditating on the goddess Sarasvatã for the attainment of the art of music. Sunãthà began to annoy him daily. Su÷aïkha bore this annoyance patiently. He said only this-"Go away, go away." But she did not pay heed to his appeals. Once she became angry and struck him. Getting angry at this, Su÷aïkha called out, "You wicked girl! Why do you annoy me? You have beaten me, who am engaged in penance, for no cause." That righteous Gandharva youth curbed his anger considering that she was a woman.
     She told him "My father will beat everybody in the three worlds. He will harm the wicked, and will not do any harm to the good. So he rules the country righteously." Sunãthà told all about the story to her father. Though Yama, the incarnation of righteousness, heard all that his daughter said he did not give any reply.
     She again went to the forest and struck him with a whip. Su÷aïka rose up, shivering with pain and cursed her thus:
     "You wicked girl! When you become a house-holder and join your husband you will get a son who will be a scoffer of Devas and Brahmins and an all-round sinner." Thus cursing her he continued his penance. Vena was born according to this curse.
     3) %<The wicked rule of Vena.>% The hermits anointed Vena as the King. He became lord of the whole earth. He made a proclamation thus:--"Sacrifice is prohibited. Giving alms, is prohibited. Offerings of no kind should be made. Who else, other than I, can be the Yaj¤apuruùa? (the deity who eats the food of sacrifice)? I am the only lord and consumer of sacrifices."
     Hearing this proclamation, the hermits approached him and told him that the Vedas were the basis of righteousness, that sacrifices were ordained in them, and that if no sacrifice was performed the Devas would not be pleased and so on. But this did not make any change in his behaviour.
     The hermits became angry. They all gathered together and recited spells and struck him with Darbha (poa) grass and killed him. As there was no King the world fell into darkness. Because of the troubles caused by plunderers, people gathered round the hermits. Hermits joined together and churned the left hand of Vena, from which a man of short stature came out, to whom the hermits said, 'Niùãda' (sit). Because the hermits said Niùãda', Niùàda came into existence from that dwarf born of the sins of Vena. Then the hermits churned the right hand of Vena. At this churning a person as big as a mountain with divine signs came out. He had bow and arrows and in his palm there were marks of a wheel and flag. Seeing this the Devas anointed him the King of the earth. He ruled righteously and brought the goddess earth (Pçthvã) who had estranged herself from his father Vena close to him. Because he had conciliated Pçthvã he became famous as a King. (Vàmana Puràõa, Chapter 47).

#<VENA II># One of the ten sons of Vaivasvata Manu. (Mahàbhàrata, âdi Parva, Chapter 75, Stanza 15).

#<VEöâ># A river famous in the Puràõas. Information about this river, taken from Mahàbhàrata, is given below:
     (i) Veõà-river stays in the palace of Varuõa serving him. (M.B. Sabhà Parva, Chapter 9, Stanza 18).
     (ii) Sahadeva defeated the ruler of the country at the basin of river Veõà, during his conquest of the regions of the south. (M.B. Sabhà Parva, Chapter 31, Stanza 12).
     (iii) Those who fast on the basin of this river for three days will go to heaven in an aerial chariot yoked with pea-cocks and swans. (M.B. Vana Parva, Chapter 85, Stanza 32).
     (iv) Among the rivers which originate fire, this river also is included. (M.B. Vana Parva, Chapter 224, Stanza 24).
     (v) It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 165, Stanza 20, that this is a river worthy to be remembered every morning and evening.

#<VEöâSAðGAMA># A holy place in India. It is mentioned in Mahà Bhàrata, Vana Parva, Chapter 85, Stanza 34, that those who bathe in this place shall obtain the fruits of performing a horse sacrifice.

#<VEöâòU>#
     A small country situated on the southernmost point of India. This country grew in size gradually and became Travancore which forms a part of Kerala State now.

#<VEöä># A nàga (serpent) born in the family of Kaurava. This serpent fell in the sacrificial fire of the serpent sacrifice of Janamejaya, and was burnt to death. (M.B. âdi Parva, Chapter 57, Stanza 12).

#<VEöIKâ># A holy river in øàka Island famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 11, Stanza 32).

#<VEöäSKANDA># A nàga (serpent) born in the Kaurava family. This serpent also fell in the sacrificial fire of the serpent sacrifice of Janamejaya and was burnt to death. (M.B. âdi Parva, Chapter 57, Stanza 12).

#<VEðKAòâDHVARI># A Sanskrit poet who lived in the 17th century A.D. Most important of his works, is 'Yàdavaràghavãya.' This poem is a description of the greatness of Ràma and Kçùõa.

#<VEðKAòANâTHA># A Sanskrit poet who lived in the 14th century A.D. He completed nearly hundred and twentyfive poetic works. These are written in Sanskrit and Pràkçta. The major poetic work "Ràghavàbhyudaya" of Veïkañanàtha consists of twentyfour kàõóas. This is a beautiful poetic work. Appayyadãkùitar has written a commentary on this work. This poet Veïkañanàtha, who was also known by the name "Vedàntade÷ika", was a great philosopher too. It is said that his native place was Tuppil, near Khànsi. Most of his works are based on theosophy and on the philosophy of oneness of man with God.
     Veïkañanàtha was born in 1268 and died in November 1369, as critics say. Even today he is esteemed and venerated as a divine person.

@<[Page 845b]>@

#<VEðKAòUKU># A measure of weight in ancient India. (See under Trasareõu)

#<VEöUDâRI># A Yàdava. This Yàdava once carried away the wife of Akråra. (M.B. Sabhà Parva, Chapter 38).

#<VEöUDâRISUTA># A Yàdava. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 254, Stanza 15, that this Yàdava was defeated by Karõa during his regional conquest.

#<VEöUHAYA># A king of the Lunar dynasty (Candravaü÷a). He was the son of øatajit and the brother of Mahàhaya and Hehaya. (Bhàgavata, Skandha 9).

#<VEöUJAðGHA># An ancient hermit. This hermit shone in the assembly of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Stanza 18).

#<VEöUMAöôALA># One of the seven divisions of Ku÷advãpa. It is mentioned in Mahàbhàrata, Bhãùma Parva, Chapter 12, Stanza 12, that, in all these seven divisions, Devas, Gandharvas and men live like friends and that death has no admission to this island.

#<VEöUMANTA># A mountain very famous in the Puràõas. This mountain is white in colour. It is said that this mountain is on a par with the mountain Mandara in the Northern region. (M.B. Sabhà Parva, Dàkùiõàtyapàñha, Chapter 33).

#<VEöUPA># A country in ancient India. (Mahàbhàrata, Udyoga Parva, Chapter 140, Stanza 26).

#<VEöUVäöâDHARâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 26).

#<VETâLA># An evil spirit. In the branch of fiction Fairy stories have a prominent place. Fairy stories had a good place in India from very early times. In several stories Vetàlas (ghosts) have been introduced as characters. Though Vetàlas have got a place in most of the stories, the Vetàla, who had turned to the path of salvation in 'J¤ànavàsiùñha' and the narrator of twentyfive (Pa¤caviü÷ati) Vetàla stories of Kathàsaritsàgara are the most prominent among them.

#<VETâLAJANANä># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 13).

#<VETâLAPA¥CAVIýøATä># The twentyfive stories told by Vetàla. (See under Vetàla).

#<VETASAVANA># An ancient holy place. The goddess Mçtyu once did penance in this place. (M.B. Droõa Parva, Chapter 54, Stanza 23).

#<VETASIKâ># A holy place glorified by Brahmà. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 56, that those who visit this place will obtain the fruits of Horse sacrifice and will attain the world of øukràcàrya.

#<VETRAKäYAGèHA># A place near the city of Ekacakrà. (Mahàbhàrata, âdi Parva, Chapter 159, Stanza 9).

#<VETRAKäYAVANA># A forest. It was in this forest that Bhãmasena killed Bakàsura. (M.B. Vana Parva, Chapter 11, Stanza 30).

#<VETRAVATä># A river very famous in the Puràõas. (Mahàbhàrata Bhãùma Parva, Chapter 9, Stanza 16).

#<VETRIKA># A country in India. Duryodhana had sent the army of the kingdom of Vetrika for the protection of Bhãùma. (Mahàbhàrata, Bhãùma Parva, Chapter 51, Stanza 7).

#<VIBHAöôAKA># (VIBHâöôAKA).
     1) %<General information.>% A hermit, born in the family of Ka yapa. Once he happened to see Urva÷ã. When he pondered over her, seminal flow occurred to him. An antelope swallowed it and gave birth to a son. That son was known as the hermit èùya÷çïga, when he grew up. (For details see under èùya÷çïga).
     2) %<Other details.>%
     (i) Vibhaõóaka stays in the palace of Indra and glorifies him. (M.B. Sabhà Parva, Chapter 7, Stanza 18).
     (ii) Vibhaõóaka is as radiant as Prajàpati. (M.B. Vana Parva, Chapter 110, Stanza 32).

#<VIBHâVARä># A mental daughter of Brahmà. She is considered to be the personation of Night. It is mentioned in Matsya Puràõa, Chapter 154, that according to the instruction of Brahmà, Vibhàvarã entered the body of Umà and from that day onwards the body of Umà became dark.

#<VIBHâVASU I># A hermit who got angry quickly. This hermit cursed his brother Supratãka. (See under Garuóa, para 5).

#<VIBHâVASU II># A hermit. This hermit respected Yudhiùñhira much. (Mahàbhàrata, Vana Parva, Chapter 26, Stanza 24).

#<VIBHâVASU III># One of the sons born to Prajàpati Ka÷yapa by his wife Danu. Vibhàvasu also was present at the battle between Vçtràsura and Indra. (Bhàgavata, Skandha 6).

#<VIBHINDU># A king who was very liberal. It is mentioned in ègveda, Maõóala 8, that this king had given Medhàtithi a gift of fortysix thousand cows.

#<VIBHäúAöA I># Brother of Ràvaõa. The son Vi÷ravas was born to Prajàpati Pulastya. Ràvaõa, Kumbhakarõa and Vibhãùaõa were born to Vi÷ravas by his wife Màlinã. A daughter named øårpaõakhà also was born to them. Kumbhakarõa and Vibhãùaõa went to do penance under the leadership of their eldest brother Ràvaõa. They did severe penance and obtained various boons. The boon given to Vibhãùaõa was to live as a righteous man. After that they came back and defeated Kubera, the ruler of Laïkà and brought Laïkà under their control. Ràvaõa became the ruler of Laïkà. Kumbhakarõa and Vibhãùaõa lived with their brother in Laïkà. Ràvaõa married Mandodarã. Kumbhakarõa took Vajrajvàlà the daughter of Mahàbali and Vibhãùaõa took Saralà, the daughter of øailåùa a Gandharva as their wives, according to Uttara Ràmàyaõa. Ràvaõa conquered the three worlds and was ruling as the emperor of the whole world, when ørã Ràma and Lakùmaõa went to the forest, with Sãtà. Ràvaõa carried Sãtà away to Laïkà. Ràma and Lakùmaõa, with the help of the monkey-army entered Laïkà. At this time Ràvaõa called together his ministers to consider the details about the battle with ørã Ràma. Every one present except Vibhãùaõa voted for the battle. Vibhãùaõa advised Ràvaõa to return øãtà, the stolen property and beg ørã Ràma for pardon. Ràvaõa got angry and expelled Vibhãùaõa from Laïkà. Vibhãùaõa joined the side of ørã Ràma and informed him of all the military secrets of Ràvaõa. In the battle which ensued Ràvaõa was killed and Vibhãùaõa was made the king of Laïkà by ørã Ràma. It is stated in Kambaràmàyaõa, Yuddha Kàõóa that according to the instruction of ørã Ràma and at the instance of Indra, Vi÷vakarmà came to Laïkà and renovated the city of Laïkà.
     ørã Ràma returned to Ayodhyà and became the king. One day Candragupta, the second son of Sahasramukha Ràvaõa (Ràvaõa with thousand heads) stole away the daughter of Sugrãva and the daughter-in-law of Vibhãùaõa. Vibhãùaõa informed ørã Ràma of this. ørã Ràma, with Lakùmaõa, Vibhãùaõa, Sugrãva, Hanåmàn and the monkey-army went to the city of Sahasramukha Ràvaõa in the middle of Milk-sea. A fierce battle ensued which lasted for three days. All the Ràkùaùas were killed. (See under Sahasramukharàvaõa).
     It is mentioned in Kamba Ràmàyaõa that in the horse sacrifice performed by ørã Ràma, the control of the army was in the hands of Sugrãva and financial control was vested in the hands of Vibhãùaõa.

#<VIBHäúAöA II># Mention is made in Mahàbhàrata, as given below, about another Vibhãùaõa who had ruled over Laïkà.
     Once Ghañotkaca went to the palace of Vibhãùaõa as the messenger of Sugrãva. Vibhãùaõa who heard from Ghñotkaca about Yudhiùñhira honoured the messenger greatly and gave him a large quantity of valuable presents.

#<VIBHäúAöâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 22).

#<VIBHRâJA># A King who was the descendant of Yayàti. It is stated in Bhàgavata, Skandha 9, that he was the son of Kçti and the father of Aõuha.

#<VIBHRâJARâJA># Father-in-law of the daughter of the hermit øuka. øuka, the son of Vyàsa married Pãvarã, who gave birth to four sons named Kçùõa, Gauraprabha, Bhåri and Deva÷ruta and a daughter named Kãrti. This daughter Kãrti was married by Aõuha the son of King Vibhràja. Brahmadatta was the son born to Aõuha by Kãrti. (Devã Bhàgavata, Skandha 1).

#<VIBHU I># A King of the family of Bharata. It is mentioned in Bhàgavata, Skandha 5, that he was the son of Prastotà and the father of Pçthuùeõa.

#<VIBHU II># Indra of the age of the fifth Manu. (See under Manvantara).

#<VIBHU III># Brother of øakuni. Bhãmasena killed him in the Bhàrata-battle. (M.B. Droõa Parva, Chapter 157, Stanza 23).

#<VIBHæRASI># The son of the Agni (fire) called Adbhuta. (M.B. Vana Parva, Chapter 222, Stanza 26).

#<VIBHæTI># One of Vi÷vàmitra's sons who were expounders of the Vedas. Anu÷àsana Parva, Chapter 4, Stanza 57).

#<VIBHVâ># A son of Sudhanvà who was the son of Aïgiras. The three sons of Sudhanvà were èbhu, Vibhvà and Vàja. (ègveda, Manóala 1, Såkta 111).

#<VICAKHNU># An ancient King of India. He was a protagonist of non-killing. He was of opinion that liquor, alcoholic medicine, honey, flesh, etc. should be avoided. It is not ordained in the Vedas that these things should be used. (M.B. øànti Parva, Chapter 265, Stanzas 3-12).

#<VICâRU># One of the sons born to ørã Kçùõa by Rukmiõã. (Bhàgavata, Skandha 10).

#<VICITRA># A Kùatriya King. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 61, that this King was born from a portion of the asura Krodhava÷a.

#<VICITRAVäRYA># Father of Dhçtaràùñra. (For further details see under Dhçtaràùñra).

#<VIDAIVATA># A devil. In the previous birth, this devil was a Kùatriya King named Harihara. This King lived as a godless man in consequence of which, he was born as a devil in his next birth. (Padma Puràõa, Pàtàla Khaõóa, Chapter 95).

@<[Page 847a]>@

#<VIDALLA># Minister of the king Dhruvasandhi. (For further details see under Dhruvasandhi).

#<VIDAöôA># A king in ancient India. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 182, Stanza 12, that Vidaõóa and his son Daõóa were present at the Svayaüvara (marriage) of Draupadã.

#<VIDARBHA I># A brother of Bharata. It is stated in Bhàgavata, Skandha 5, that Ku÷àvarta, Ilàvarta, Brahmàvarta, âryàvarta, Bhadraketu, Sena, Indraspçk, Vidarbha, and so on were brothers of Bharata the son of èùabha. Nimi was his son.

#<VIDARBHA II># See under Jyàmagha.

#<VIDARBHA III># An ancient country in India. The information about this Puràõically famous country obtained from Mahàbhàrata, is given below:
     (i) Once Sahadeva, during his regional conquest, captured Bhojakaña, a part of Vidarbha and expelled the king Bhãùmaka from the country. (M.B. Sabhà Parva, Chapter 31, Stanza 11).
     (ii) By the blessing of hermit Damanaka, three sons, Dama, Dànta and Damana and a daughter, Damayantã, were born to Bhãùmaka the king of Vidarbha. (M.B. Vana Parva, Chapter 58, Stanza 5).
     (iii) Having heard about the Svayaüvara (Bride selecting a suitable husband from the candidates present) of the princess Damayantã of Vidarbha, the gods Indra, Agni, Varuõa and Yama came to Vidarbha; (See under Damayantã).
     iv) Damayantã is called Vaidarbhã because she was born in Vidarbha. (M.B. Vana Parva, Chapter 55, Stanza 12)
     v) Rukmiõã, the wife of ørã Kçùõa, was the daughter of a king of Vidarbha. Bhagavàn ørã Kçùõa carried Rukmiõã away by force. (M.B. Udyoga Parva, Chapter 158, Stanza 13)

#<VIDEGHA MâTHAVA A># king born of the dynasty of Mathu. There is an interesting story about this king in the øatapatha Bràhmaõa. It is as follows.
     Videgha put Agni in his mouth and lived without talking, fearing that Agni might jump out. His priest Rahågaõa tried to the utmost, but he could not extricate fire from the mouth of the king.
     Once by chance the word Ghçta got out of the mouth of Rahågaõa. Instantly the fire in the mouth of the king blazed into a big flame and burst out of the mouth. That fire gradually increased and began to consume the world, Rivers became dry. It seemed that even Videgha and his priest would be burnt to ashes in that blazing fire. At last Videgha got into the river Sadànãrà, which flowed through the boundary of his own kingdom, with the intention of not becoming a prey to the ever-increasing fire. With this the fire abated.

#<VIDEHA I># Another name of emperor Nimi. (See under Janaka.

#<VIDEHA II># The kingdom of Mithilà. This country which lies on the North East part of India was ruled by Kùatriya kings of the dynasty of Videha. It is stated in Mahàbhàrata, Sabhà Parva, Chapter 29, that Bhãmasena had during his eastern regional conquest, conquered this country. About this kingdom which is the native country of Sãtà, the following information is available in Mahàbhàrata.
     (i) The hermitage of Para÷uràma was on the North of Videha. (M.B. Vana Parva, Chapter 130, Stanza 13).
     (ii) The army of Videha attacked Arjuna in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 117, Stanza 32).
     (iii) Karõa defeated the Kùatriya princes of the country of Janaka. (M.B. Droõa Parva, Chapter 4, Stanza 6).
     (iv) Para÷uràma cut the Kùatriyas of this country into pieces with his sharp arrows. (M.B. Droõa Parva, Chapter 70, Stanza 11).
     (v) This country had been giving tribute to Karõa. (M.B. Karõa Parva, Chapter 9, Stanza 33).

#<VIDHâTâ># A son born to Bhçgu. By his wife Khyàti two sons Dhàtà and Vidhàtà and a daughter named Lakùmã were born to Bhçgu. Lakùmã was given in marriage to Viùõu. The daughter of Meru, âyati, was married by Dhàtà and Niyati by Vidhàtà. The son Mçkaõóu was born to Vidhàtà by Niyati. This Mçkaõóu was the father of Màrkaõóeya. (Viùõu Puràõa, Aü÷a 1, Chapter 10).
     The following statements occur about Dhàtà and Vidhàtà in Mahàbhàrata.
     (i) At Nàkaloka (heaven) Dhàtà and Vidhàtà took the form of women and allowed hermit Uttaïka to see them. (M.B. âdi Parva, Chapter 3, Stanza 166).
     (ii) Dhàtà and Vidhàtà stood above the city of Viràña to see the battle between Arjuna and Kçpa. (M.B. Viràña Parva, Chapter 56, Stanza 11).
     (iii) Dhàtà and Vidhàtà lived with Manu. (M.B. âdi Parva, Chapter 65, Stanza 42).
     (iv) Dhàtà and Vidhàtà gave to Subrahmaõya two followers named Suvrata and Sukarmà. (M.B. øalya Parva, Chapter 45, Stanza 42).

#<VIDHAVâ A># woman whose husband is dead. In ancient India, it was ordained how a widow should live. It was allowed for a widow to get a son by her younger brother-in law to continue the family line in case the death of her husband occurred before the couple had children. The procedure about this is given in Manusmçti, Chapter 9.
     "He who goes to accept the widow with the permission of great people, should besmear his body with ghee and go to her bed in the night in a dark room. She should have only one son in this manner. After she has become pregnant, they should behave to each other as a teacher and a younger brother-in-law."

#<VIDHèTI># Son of Khagaõa and the father of Hiraõyanàbha. He was a King. (Bhàgavata, Skandha 9).

#<VIDIøâ># A river. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 2, Stanza 12, that this river stays in the palace of Varuõa serving him.

#<VIDRâVAöA># One of the sons born to Ka÷yapa by Manu. (Matsya Puràõa 6: 18).

#<VIDRUTA># A King born in the family of Yayàti. He was the son of Rucaka. (Bhàgavata, Skandha 9).

#<VIDULâ># A heroic Kùatriya woman of India. In Mahàbhàrata, Udyoga Parva, there is a story, how this Vidulà sent her son, who had fled from the battle-field because of fear, back to the battlefield again.
     The Pàõóavas, who had completed forest-life and Pseudonymity successfully and returned to Hastinàpura were again deceived and put to shame. ørã Kçùõa's argument as a mediator was not successful, in the palace of the Kauravas. ørã Kçùõa came away from the palace of Duryodhana and entered the house of Vidura and visited Kuntã. ørã Kçùõa asked her opinion on the idea of waging a war against the Kauravas. It is not meet and right on the part of a heroic mother to welcome a son who comes home being defeated in battle. To substantiate this point, she told ørã Kçùõa the story of Vidulà, as given below.
     Vidulà was a brave woman, who lived in ancient India. Her son Sa¤jaya fought with the King of Sindhu and was defeated. When he came home Vidulà did not receive him. She emboldened him by saying that she would be more proud of a son, who had sacrificed his life, in the battlefield than one who returned home defeated. All his arguments which were excuses for his cowardice, were refuted by his mother. At last Sa¤jaya engaged again in a battle with the King of Sindhu.
     On hearing this story told by Kuntã ørã Kçùõa became immensely pleased. (M.B. Udyoga Parva, 3 Chapters from 134).

#<VIDURA I>#
     1) %<General information.>% Vidura was a superhuman being, very famous in the story of Mahàbhàrata, as a brother of Dhçtaràùñra, as a man of colossal intelligence who had been closely watching the goings and comings of the Kauravas and the Pàõóavas, as the adviser of Dhçtaràùñra, and as a man of immense learning and wisdom.
     2) %<Incarnation af Dharmadeva.>% There is a story in Mahà-Bhàrata, âdi Parva, Chapter 107, which describes Vidura as born from a portion of Dharmadeva. The story is given below.
     Long ago there was a hermit called Màõóavya in India. As he was standing in deep meditation near his hermitage, the men of the King chased some thieves and came to the place where the hermit stood. The robbers placed the stolen property near the hermit and ran away. The king's men caught the hermit, and the thieves. The King ordered them to be placed on a trident. The thieves died on the trident. But Màõóavya was not dead. The King sawed the trident and got Màõóavya down. The hermit went to Dharmadeva and asked him what his blame was for suffering the punishment of the trident on him. Dharmadeva replied that the punishment was inflicted for a cruel deed he had done in his childhood. He had caught some flies and made a bunch of them by piercing them with the rib of a coconut-palm leaf. But Màõóavya argued that Dharmadeva was not right in punishing him because the øàstras and rules of righteousness said that mistakes committed by boys below the age of twelve could not be considered to be sins. Further he cursed Dharmadeva that he would take birth on the earth from the womb of a øådrà. Accordingly Dharmadeva took birth from the womb of the servant of Ambikà and Ambàlikà.
     3) %<Birth.>% Vidura was born as the brother of Dhçtaràùñra and Pàõóu. (For detailed story see under Dhçtaràùñra I, para 2).
     4) %<Up to marriage.>% Dhçtaràùñra, Pàõóu and Vidura spent their younger days in Hastinàpura as inseparable brothers. Their teacher was Bhãùma. Vidura learned the Vedas, øàstras, Puràõas, Itihàsas etc. also, along with the education given to a prince such as archery, club-fight, sword-fight, wrestling, controlling elephants etc. He understood that to be righteous was far better than fighting. It is stated in Mahàbhàrata, âdi Parva, Chapter 108, that Vidura got the sense of righteousness, and education in fighting, at the same time.
     Childhood ended. As Vidura was born to a Brahmin by a øådrà woman he had no right to become King. When he grew up, the duty to find a wife for him fell on Bhãùma. At that time a damsel born to a Brahmin by a øådrà woman was being brought up in the palace of King Devaka. With the permission of Devaka, Bhãùma brought the girl and gave her in marriage to Vidura. It is stated in Mahàbhàrata, âdi Parva, Chapter 114, that sons and daughters were born to the couple.
     5) %<Partiality towards the Pàõóavas.>% Vidura was the most intelligent and wisest man of his time, and he always favoured righteousness. Though he viewed the Kauravas and the Pàõóavas with equal favour, in his heart he felt some partiality towards the Pàõóavas, because they were virtuous, whereas the Kauravas were becoming more and more wicked. As this partiality arose from his sense of righteousness, nobody could blame Vidura for this. His aim was the prosperity of the Lunar dynasty of Kings.
     Many ill omens were seen at the time of the birth of Duryodhana. Vidura understood that if that infant grew up he would be a comet to the Lunar dynasty. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 115, that Vidura advised Dhçtaràùñra that it would be better for him to throw away that infant.
     The death of Pàõóu drew Vidura closer to the Pàõóavas. Vidura took the lead in performing the funeral rites and other ceremonies which followed. The Pàõóavas. were very sad and miserable at the death of their father. It was at this time that Duryodhana poisoned Bhãmasena, tied him with a rope and threw him into the river Ganges. Bhãmasena was carried to the world of nàgas (serpents). Kuntã felt grieved at the loss of her son Bhãma, but Vidura consoled her.
     It was due to the wisdom of Vidura that the Pàõóavas escaped from the disaster in the lac-house. As soon as Duryodhana had completed the lac-house, Vidura understood the deception lying hidden under it. and he informed the Pàõóavas of everything about it. Moreover he sent a man named Khanaka and made an underground passage from the lac-house. When the lac-house was burnt down, the Pàõóavas escaped by the under-ground passage and reached the banks of the Ganges. Vidura had sent a ferryman secretly to take them to the other side of the Ganges. When Bhãùma got the news that the Pàõóavas had been burnt to death in the lac-house he became very sad. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 149, that Vidura informed Bhãùma secretly that the Pàõóavas were not dead.
     After this event the Pàõóavas come into the scene only at the Svayaüvara (marriage) of Pà¤càlã. Bhãùma and Droõa proposed that the Pàõóavas should be brought back and be given half of the kingdom. Vidura, by his arugments convinced Dhçtaràùñra that the proposal of Bhãùma and Droõa was correct. Dhçtaràùñra asked Vidura to bring the Pàõóavas back. Vidura went to the city of Drupada and brought the Pàõóavas back and consoled their mother Kuntã. After this Yudhiùñhira performed Ràjasåya (sacrifice of royal consecration). Vidura took part in it and took the charge of financial part of the sacrifice. It was after this that Duryodhana challenged Yudhiùñhira for a game of dice. Vidura saw beforehand that this move on the part of Duryodhana was dangerous. So he talked forcibly against this, and gave warning to all concerned. As Duryodhana did not agree with Vidura, he was scolded. But Duryodhana was firm and the game was conducted. Pà¤càlã was harassed by means of stripping and the Pàõóavas went to the forest. It is stated in Mahàbhàrata, Vana Parva, Chapter 3, that Vidura had been witnessing all these scenes with wet eyes.
     6) %<Separated from the Pàõóavas.>% When the Pàõóavas were driven to the forest, Dhçtaràùñra felt sorry. He became more afraid of the people than he was sorry for the Pàõóavas. He understood that his subjects would unite and rise against his sons. He called Vidura and asked him for a remedy. Vidura who was full of impatience, made a speech against the wickedness of the sons of Dhçtaràùñra and advised him to forsake his own sons and to bring the Pàõóavas back and give them the kingdom. Dhçtaràùñra did not like this approach. He said that Vidura was partial to the Pàõóavas and asked him to go away from the palace. Vidura became grieved at this. He followed the Pàõóavas, and walking a long distance, reached the forest Kàmyaka and met the Pàõóavas.
     When Vidura had gone Dhçtaràùñra felt miserable. He sent for Vidura and when he returned Dhçtaràùñra begged for pardon. Vidura again became the adviser of Dhçtaràùñra. (M.B. Vana Parva, Chapter 6).
     7) %<Adviser of Dhçtaràùñra.>% The advice of Vidura is famous in Mahàbhàrata. The main duty of Vidura was to console Dhçtaràùñra by speaking about righteousness when he became troubled in mind because of the constant quarrels between his sons and the Pàõóavas. Vidura fulfilled his duty well. Duryodhana was firm on the point that not a dot of land would be given to the Pàõóavas. ørã Kçùõa came to Hastinàpura as mediator. Duryodhana showed disrespect to him. Vidura said in strong words that it was wrong on the part of Duryodhana to have done so and compelled Dhçtaràùñra to show due respect and hospitality to ørã Kçùõa. Accordingly Dhçtaràùñra welcomed ørã Kçùõa and showed respect and hospitality. Knowing this, Duryodhana and his brothers tried to make ørã Kçùõa a captive. Vidura harshly scolded them for this attempt. Seeing all these impudent actions on the part of his sons, Dhçtaràùñra became distressed. Vidura consoled him by good exhortations. He told Dhçtaràùñra about the transience of life and the importance of the soul. When the battle was fiercely going on in the battleground of Kurukùetra, Vidura re ained with Dhrtaràùñra consoling him and giving him good advice. The death of Bhãùma was an unbearable grief to Vidura. He took part in the funeral of Bhãùma. He himself placed the body on the funeral pyre. (M.B. Anu÷àsana Parva, Chapter 168, Stanza 11).
     8) %<Pilgrimage.>% When Vidura failed in his attempt to ward off a pitched battle between the Kauravas and the Pàõóavas he felt extremely miserable. Without taking part in the battle, he started on a pilgrimage. Getting the news at Prabhàsaksetra about the end of the battle, he went to the basin of river Yamunà. On the way he heard the news of the passing away of ørã Kçùõa, from Uddhava. Before death ørã Kçùõa had revealed that Vidura had heard Uddhavagãtà from Maitreya. This book which is in the form of a conversation between Vidura and Maitreya contains the talk between Kapila and Devahåti. Description of the line of Manus, sacrifice of Dakùa, story of Dhruva, story of Pçthu, story of Pura¤jana etc. were the subjects of the talk. (Bhàgavata, 3--4).
     9) %<End.>% The Bhàrata-battle came to an end. The Kauravas were exterminated. Efforts were begun to establish law and order. In all these efforts Vidura was a help to the Pàõóavas. Still he spent most of his time with the old Dhçtaràùñra. Yudhiùñhira came to Dhçtaràùñra and both embraced each other. Seeing this Vidura cried aloud. Vidura advised Yudhiùñhira how to carry on the administration of the new government. After this he decided to go to the forest to spend his last days. Dhçtaràùñra, Gàndhàrã, Kuntã, Vidura and øakuni went to the forest. The Pàõóavas tried in vain to prevent them from going. When Dhçtaràùñra, Gàndhàrã, Kuntã, Vidura, Sa¤jaya and others started for the forest, even Bhãmasena cried aloud. Pàõóavas and the people of the city went along with them up to the river Ganges. On the bank of the Ganges near the hermitage of øatayåpa, a hermitage was erected and Vidura and the others lived there.
     They lived there for nearly six years. The Pàõóavas became unable to bear the separation from their elders. Once Dharmaputra dreamt about his mother. Next day the Pàõóavas went to the banks of the Ganges. Pà¤càlã, Subhadrà, Uttarà and many people of the city followed them. They went to the øatayåpa-hermitage and saw Dhçtaràùñra and the others. But the great Vidura was not there. When asked about it he got the reply that having become abstemious and having no more desires he was wandering about. Yudhiùñhira was greatly troubled.
     Next day at dawn when Yudhiùñhira went to bathe in the Ganges, on the way he saw Vidura sitting in contemplation with a stone in his mouth. Yudhiùñhira stood with joined palms before the lean and weak form of that sage and said "Look, Dharmaputra bows before you." He repeated this several times. But there was no change in Vidura. Yudhiùñhira's disappointment did not last long. For, in a short while Dharmaputra saw that a divine radiance emanated from the body of Vidura and passed on to his body and that the body of Vidura fell lifeless on the ground. This union took place because both Vidura and Yudhiùñhira were portions of Dharmadeva. After this Dharmaputra made preparations to burn the body of Vidura. Then an ethereal voice said "Vidura is abstemious. His body should not be burned." Dharmaputra went to the hermitage and informed all, about the death of Vidura. (M.B. â÷ramavàsika Parva, Chapters 26 to 28).
     Mention is made in Mahàbhàrata, Svargàrohaõa Parva, Chapter 5, Stanza 22, that Vidura entered Svarga (heaven) and stays there in the form of Dharmadeva.

#<VIDURA II># A Kùatriya who lived in Pà¤càla. The story of this Vidura, who had killed a Brahmin because of his want, is given in Padma Puràõa, Bhåmikhanóa, Chapter 91. The story is given below:
     Long ago there lived a Kùatriya, named Vidura, in Pà¤càla. Because of penury he killed a Brahmin. After that the Kùatriya discarded his lock of hair and Brahmastring and went to every house saying "Look, here am I, a slayer of Brahmin. Please, give alms to the drunkard and killer of a Brahmin." Saying thus he walked from house to house and took alms. But he did not get remission of Brahmahatyà (killing of a Brahmin).
     Filled with grief and sorrow and mental worry the sinner Vidura sat in the shade of a tree. At that time Candra÷armà, a Brahmin of Magadha came there. He was a wicked man who had killed his teacher because of inordinate lust in consequence of which he had been forsaken by his own people. Vidura asked Candra÷armà who wore no sign of a Bràhmaõa, what he was. Candra÷armà told his story to Vidura who in return told him his sinful acts.
     At this time another Brahmin named Veda÷armà came there. He also was a sinner. The three of them told each other about their sinful acts. At this time Vallàla, a Vai÷ya came there. He was a drunkard who had killed cows. These four desperate sinners travelled together and visited several tãrthas (holy baths). But they did not get remission of their sins. At last they started for Kàla¤jaragiri.
     While these desperate sinners were living in Kàla¤jara a poor Brahmin came there. He asked them why they were so sad. They told him everything. When he heard their stories he felt pity for them. The old Brahmin said "You sinners should go to Prayàga, Puùkara, Sarvatãrtha and Vàràõasã and bathe in the Gaïgà on New Moon days and you will become free from sin." They obeyed the old Brahmin and went to the holy places told by him. Thus Vidura and his friends became sinless.

#<VIDæRA># A king of the Kuru dynasty. He was the son born to the great king Kuru by øubhàïgã, a damsel of Dà÷àrha family. Vidåra married Sampriyà, a princess of Madhu royal family. A son named Ana÷và was born to her. (M.B. âdi Parva, Chapter 95, Stanzas 39-40).

#<VIDURâGAMANARâJYALâBHAPARVA># A sub-section of âdi Parva, comprising chapters 199 to 217, in Mahàbhàrata.

#<VIDæRATHA I># A king of the Vçùõi dynasty. Information got from Mahàbhàrata about this king is given below.
     (i) Vidåratha also was present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 19).
     (ii) In Mahàbhàrata, âdi Parva, Chapter 218, Stanza 10, mention is made that the brightness of this king increased after his participation in the festival conducted on mount Raivata.
     (iii) Vidåratha was one of the seven famous and mighty kings of the Yadu dynasty. (M.B. Sabhà Parva, Chapter 60, Stanza 14).
     (iv) Vidåratha was a close friend of øi÷upàla, øàlva, Jaràsandha and so on. Jaràsandha employed this Vidåratha as the guardian of the Eastern entrance of the city of Mathurà. When ørã Kçùõa killed his brother Dantavaktra, øàlva, øi÷upàla and others, Vidåratha ran to take revenge on Kçùõa. But he was killed by ørã Kçùõa. (Bhàgavata, Skandha 10).
     (v) It is mentioned in Mahàbhàrata, Svargàrohaõa Parva, Chapter 5, Stanza 16, that after death he joined the Vi÷vadevas.

#<VIDæRATHA II># A king of the Påru dynasty. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 49, Stanza 75, that èkùavàn hid the son of this king in a mountain and saved him from the Kùatriya-extermination of Para÷uràma and at that time spotted leopards brought up this child.

#<VIDæRATHA III># A king who was the friend of the hermit Bhalanda. This king had two sons named Sunãti and Sumati and a daughter named Mudàvatã. One day while Vidåratha was hunting in the forest, he saw a cleavage on the earth caused by the yawning of Kujçmbhàsura. The king stood there for a while looking at the cleavage. Then the hermit Suvrata who had been standing close by approached the king and said. "This asura Kujçmbha has a divine pestle with him. Because of the possession of this pestle he has become invincible and is a threat to the whole world."
     Vidåratha, who knew everything from Suvrata, lived cautiously. One day his daughter was carried away by this Kujçmbhàsura. Sunãti and Sumati confronted the asura to rescue their sister but were made captives. Finally Vatsapri, the son of the hermit Bhalanda killed the Ràkùasa (giant) and liberated princess Mudàvatã. (Màrkaõóeya Puràõa, Chapter 113).

#<VIôæRATHA I># A king born in the family of Bharata, the son of Duùyanta. The father of this king was Suratha and his son was Sàrvabhauma. (Bhàgavata, Skandha 10).

#<VIôæRATHA II># Brother of Dantavaktra. When ørã Kçùõa had defeated Dantavaktra, his brother Vióåratha came to fight with ørã Kçùõa and was killed in the fight. (Bhàgavata, Skandha 10).

#<VIDUúA># A king of the Aïga dynasty. Ghçta was the father of king Viduùa and Pracetas was his son. (Agni Puràõa, Chapter 277).

#<VIDYâ I># A maid of Devã Umà. (Mahàbhàrata, Vana Parva, Chapter 231, Stanza 48).

#<VIDYâ II># A deity. This deity is worshipped as the deity of three Vedas which are the most important of the religious or Vedic literature. Mention is made about this deity in the preface of ègvedabhàùya by Sàyaõa, as follows.
     Once Vidyà approached a Brahmin and said "I am your wealth. Your duty is to impart me to disciples who are pure, celibate, law-abiding and active, and who protect the treasure. I hate disciples who are jealous."

#<VIDYâDHARA(S)># A group of semi-gods. Vidyàdharas, Apsarases (celestial maids), Yakùas, Ràkùasas, Gandharvas, Kinnaras and so on are semigods. Of these Kinnaras are lute-players, and Vidyàdharas wear garlands, and all these groups live in the sky. (Agni Puràõa, Chapter 51). It is mentioned in Mahàbhàrata, âdi Parva, Chapter 56, Stanza 8, that when attracted by spells and incantations, Indra went to the Sarpasatra (serpent sacrifice) of Janamejaya, the Vidyàdharas walked behind him (Indra).

#<VIDYâNâTHA (AGASTYA)># A Sanskrit writer on rhetorics. He was also called Agastya. He is the author of Pratàparudrãyam. The real name of Pratàparudrãyam is Partàparudraya÷obhåùaõam.
     He was a member of the court of King Pratàparudradeva who ruled over the Kingdom of Wàraïgal from 1295 to 1323 A.D. He has written a drama of five acts, under the name "Pratàparudra Kalyàõa." Pratàparudrãyam is a book on rhetorical figures.

@<[Page 851a]>@

#<VIDYâSâGARA># Father of Bhartçhari. See under Bhartçhari.

#<VIDYâTäRTHA># A holy place in India. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 34, Stanza 52, that those who bathe in this tãrtha (bath) would get knowledge.

#<VIDYOTA># The son born to Sage Dharma, by his wife Lambà, the daughter of Dakùa. (Bhàgavata, Skandha 6).

#<VIDYOTâ># A celestial maid of Alakàpurã. Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 19, Stanza 45, that Vidyotà took part in the dance performed in honour of Aùñàvakra, the hermit.

#<VIDYUDDHARA># A Deva Gandharva. (See under Nahuùa).

#<VIDYUDRæPA># A Yakùa who was the favourite of Kubera. This Yakùa married Madanikà, the daughter of Menakà. Once when these two were sitting on mount Kailàsa and drinking liquor the bird Kaïka born of the family of Garuóa came there. Vidyudråpa killed Kaïka after a small fight.
     Hearing about the death of Kaïka, his brother Kandara came to avenge the death of his brother. A fierce battle ensued between the two, in which Vidyudråpa met with death. After this Madanikà accepted Kandara as her husband. (Màrkaõóeya Puràõa, 2, 4, 28).

#<VIDYUDVARCAS># An eternal god concerned with offerings to the manes. (Mahàbhàrata, Anu÷àsana Parva, Chapter 31).

#<VIDYUJJIHVA I># A Ràkùasa (giant). This Vidyujjihva was a friend of Ghañotkaca. He was killed by Duryodhana in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 91, Stanza 20).

#<VIDYUJJIHVA II># Husband of øårpaõakhà. A son named øambhukumàra was born to the couple. As this son øambhukumàra was standing like a young tree in the forest Daõóakàraõya, Lakùmaõa cut it down by his sword. Thus øambhukumàra died. (Kamba Ràmàyaõa, Araõya Kàõóa).

#<VIDYUJJIHVA III># One of the important Ràkùasa followers of Ràvaõa. This giant, by his sorcery and witch-craft, showed Sãtà, the head cut off from the body of ørã Ràma and his broken bow, to make her consent to become the wife of Ràvaõa. He repeated this stratagem on several occasions. (Vàlmãki Ràmàyaõa, Uttara Kàõóa, Sarga 12).

#<VIDYUJJIHVA IV># One of the sons born to Vi÷ravas by his wife Vàkà. Mention is made in Vàyu Puràõa that this Ràkùasa lives in the city called Arvàktala in Pàtàla (underworld) known as Mahàtala.

#<VIDYUNMâLä I># A son of Tàrakàsura. He was one of the Tripuras. (For details see under Tripura).

#<VIDYUNMâLä II># A mighty and brave Ràkùasa who was a friend of Ràvaõa. After the death of Ràvaõa, this asura, who lived in the Pàtàla (underworld) stole away the sacrificial horse of ørã Ràma to avenge the death of Ràvaõa. øatrughna killed Vidyunmàlã and redeemed the sacrificial horse. (Padma Puràõa, Pàtàla Khaõóa).

#<VIDYUTâ># A celestial maid of Alakàpurã. It is stated in Mahàbhàrata, Anu÷àsana Parva, Chapter 19, Stanza 45, that this celestial maid performed a dance in honour of the hermit Aùñàvakra.

@<[Page 851b]>@

#<VIDYUTâKúA># A warrior of Subrahmaõya. (M.B. øalya Parva, Chapter 45, Stanza 62).

#<VIDYUTKEøA># A Ràkùasa (giant). (For details see under Praheti).

#<VIDYUTKEøä># A Ràkùasa King. The notorious Suke÷ã was the son of this King. (See under Suke÷ã).

#<VIDYUTPARöâ># A celestial maid born to Ka÷yapaprajàpati by his wife Pradhà. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 65, that celestial maids such as Alambuùà, Vidyutparõà, Mi÷rake÷ã, Tilottamà and such others were famous for their beauty.

#<VIDYUTPRABHA I># See under Muktàphalaketu.

#<VIDYUTPRABHA II># A hermit. (Mahàbhàrata, Anu÷àsana Parva, Chapter 125).

#<VIDYUTPRABHA III># A Dànava (Asura). This asura pleased Rudradeva by penance and acquired from him the control of all the three worlds for one lakh of years, the recognition as a follower of øiva and the kingdom of Ku÷advãpa, as boons. (M.B. Anu÷àsana Parva, Chapter 14).

#<VIDYUTPRABHâ I># Ten celestial maids of Northern quarter. (M.B. Udyoga Parva, Chapter 111, Stanza 21).

#<VIDYUTPRABHâ II># Grand-daughter of Mahàbali. (See under ørãdatta).

#<VIGâHANA># A famous King, born in Mukuña Vaü÷a. (Mahàbhàrata, Udyoga Parva, Chapter 74, Stanza 16).

#<VIGHANA># A giant on the side of Ràvaõa. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, Sarga 6).

#<VIGRAHA I># One of the two attendants given to Subrahmaõya by the ocean. The other one was Saïgraha. (M.B. øalya Parva, Chapter 45, Stanza 50).

#<VIGRAHA II># One of the six attributes of Kings. (See under úaóguõa).

#<VIGRAHA III># (Image).
     1) %<General information.>% God, who is not discernible to the outward senses, is given embodiment and consecrated in places of worship by people. These figures are called Vigrahas (idols or images). People worship øàlagràma, (a kind of ammonite found in the river Gaõóakã), Bàõaliïga (Phallus), mystical diagrams, animals, birds, trees, rivers, lakes, places of death etc. and so many other things.
     2) %<The different kinds of Vigrahas.>% Vigrahas are of three groups. They are:-(1) Mysterious (2) Evident-mysterious (3) Evident. øàlagràma, Phallus etc. belong to the group mysterious. The Mukhaliïga, considered to be the image of Trimårti (Brahmà, Viùõu, øiva) in the Elephanta cave, belongs to the group Evident. The image of Phallus is Evident-mysterious. In the first, there is no form or figure. In the second there are parts of the figure. The image which shows the entire figure is Evident.
     Some gods and goddesses possess two appearances, peaceful and fierce. Those who wish to succeed in performing cruel deeds and to vanquish enemies, worship fierce gods whereas those who wish for peace, worship peaceful Gods. Vi÷varåpa, (assuming all shapes), Narasiüha (the man-lion), Vañapatra÷àyã (as lying on banyan-leaf) and Para÷uràma are fierce forms of Viùõu. Destroying Kàma (cupid) Gaja and Tripura are fierce forms of øiva worshipped by some people. Generally temples with images in this form are erected outside the village or city.
     Owing to the differences, in the making and the materials used, the images are divided into three groups. They are portraits, Half-portraits and corrupted portraits. The whole of the figure will be made in (portraits) citras. In half-citras only the front view will be completed. Corrupted Citras are images done on the wall or rock.
     3) %<Main images.>% Main images are mostly øaivite or Vaiùõavite. There will be one or two other images. Worship of Devã (Goddess) is one of them. The øaivites will worship Pàrvatã also after øiva and the Vaiùõavites Mahàlakùmã also after Viùõu In South India the worshippers are øaivites and Vaiùõavites.
     4) %<øaivites.>% In India a large number of people worship øiva. There is not much difference in the mode of worship of these various people. There are worships which are in accordance with the Vedas and which are not. Forms of worship which are Sàttvika (of goodness) and which are not, could be seen. The øaiva worship called Para÷upada is very ancient. The phallus at Guóimalla is considered to be as old as B.C. 2nd century. From this it could be inferred how old, the øaivite worship is in India.
     5) %<The øaivite images.>% Of the emblems denoting øiva, the most important is the Phallus, which is of two kinds, movable and immovable. Risen by itself and or erected and set firm and consecrated inside temples are immovable; that which is made of earth, metal, jewel, wood or stone, is movable. There are Phalluses made for the time being. They are fixed on platforms or pedestals. They are of different sizes and shapes. The Phallus is made of male stone and the pedestal of female stone.
     6) %<The portions of øiva.>% There are various kinds of images meant to reveal various attributes of øiva. Liïgodbhava (originated from Phallus), Candra÷ekhara, Raudra, Umàsaühita (with Umà) etc. are some of them. Kàmàntaka (killing Kàma or Cupid), Gajàri (enemy of Gaja), Kàlàri (Enemy of Yama) and Tripuradàhaka (burning Tripura) are figures of extermination. øiva has the figures of blessing Caõóe÷a, Viùõu, Nandã÷vara, Vighne÷a and Arjuna also. There are a large number of images in various dancing poses.
     There are four other figures of Dakùiõàmårti, such as the explanation, knowledge, yoga (or meditation, contemplation and other ways of union with the Universal Soul) and Vãõàdhara (carrying a lute). A few other forms are Bhikùàñaka (begging alms), Kapàladhàrã (wearing skulls), Gaïgàdhara (bearing the Gaïges), Ardhanàrã÷vara (God half of whom is a woman), Vçùabhavàhana (seated on a bull), Viùabhakùaka (eating poison) etc. The figures of Sadà÷iva, Mahe÷a, Ekàda÷arudras (eleven Rudras), Vidye÷vara and Mårtyaùñaka are seen occasionally here and there. There are scriptures describing these figures.
     7) %<The Devas (gods) connected with øiva.>% Among the gods connected with øiva, first place is given to Gaõapati. Worship of Gaõapati was in vogue from 6th or 7th century B.C. Perhaps the images that we see today were made after this period.
     In South India temples dedicated to Gaõapati are not scarce. The position of Gaõapati is at the entrance of villages and fortresses, at the foot of banyan trees, at the entrance of temples and at the south-west corner of øaivite temples.
     There are images of Gaõapati in the postures of standing and dancing. Main images are those with the trunk turned to the right and to the left. The trunk is turned to the right in some and to the left in others.
     8) %<Subrahmaõya.>% Subrahmaõya is worshipped only in South India. Subrahmaõya is known by various names such as Kumàra, Muruka, Kàrttikeya, Skanda, ârumukha, Guha, and so on. Temples dedicated to Subrahmaõya are seen in plenty in Tamil Nadu. They are all situated on the tops of hills.
     There is sufficient proof in the poetic works of the Saïgha period, to the fact that Subrahmaõya-worship was prevalent in South India. On excavation at the place Nàgàrjunakoõóa in the District of Guntur, images of Subrahmaõya were found under the earth. They were as old as 3rd century B.C.
     Images of Subrahmaõya are seen in various postures and shapes such as sitting, with six faces, with one face, with two hands, with four hands, sometimes with wife, in the state of having finished investiture with the Brahma-string etc. There are figures sitting on the peacock also.
     9) %<Other images.>% Images of øakti, Lakùmã, Earth-goddess, Sarasvatã, Saptamàtçs (Seven Mothers), Jyeùñhà, Viùõu, the ten incarnations, the planets such as the sun etc. the deities of the weapon like the thunderbolt, øakti (lance), Nandike÷vara, Caõóe÷vara, øàstà, Kùetrapàla, Brahmà, Guardians of the zones, A÷vinãdevas, half gods, etc. are also dedicated and worshipped in temples.

#<VIHAðGA># A serpent (nàga) born in the race of the Nàga Airàvata. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 57, Stanza 12, that this serpent fell in the sacrificial fire of the serpent-sacrifice performed by Janamejaya and was burnt to death.

#<VIHAðGAMA># A soldier of the giant Khara. This Khara who confronted Ràma and Lakùmaõa in Daõóakàraõya (forest Daõóaka) had twelve army captains under him, including Vihaïgama, (Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 26).

#<VIHAVYA># The son of Varcas who was born in the dynasty of Gçtsamada. Vitatya was the son of this Vihavya. (M.B. Anu÷àsana Parva, Chapter 30, Stanza 61).

#<VIHUöôA># An asura. This asura was the son of the mighty and great Asura Huõóa. At the time of the fierce battle between the devas and the asuras, this mighty asura Huõóa and Nahuùa confronted each other and Huõóa was killed. After this Vihuõóa, the son of Huõóa fought with Nahuùa. In the earlier part of the battle Vihuõóa and his army suffered defeat. Vihuõóa began to do penance in order to defeat the Devas who got terrified at this and went to Mahàviùõu and prayed for protection. Viùõu consoled them saying that he would take necessary steps. When the Devas were gone, Viùõu took the form of a beautiful woman and went in search of Vihuõóa. They met each other in the garden Nandana. Vihuõóa fell in love with her. He wanted to marry her. She said, "Oh, Handsome Vihuõóa, I have no objection to be your wife. But there is a condition, you, must gather seven crores of Kàmoda flowers and offer them as oblation to øiva, and then make a garland of Kàmoda flowers and put it on my neck. From that day onwards I am yours."
     Vihuõóa agreed to it. He went for the flowers. He wandered over forests and mountains. Nobody had any idea of such a tree or flower. Thinking that this condition, laid by the damsel, was a deceit played upon him, he stood perplexed when the hermit øukra saw him. He told the hermit everything. Then øukra told him, "Kàmoda is neither a tree nor a flower. She is goddess who came up from the sea of Milk at the time of the churning. She dwells at Gaïgàdvàra. When she laughs pure white fragrant flowers fall from her lips, on the water of Gaïgà, every moment. When she is sad, the flowers that fall from her lips will be red."
     Vihuõóa started for Gaïgàdvàra. Nàrada knew this. He came to Vihuõóa and said, "It is difficult to reach Gaïgàdvàra and please Kàmodà, and obtain the flower. So the easiest way is to gather the flowers that come down through the water of Gaïgà." Vihuõóa agreed. He took his seat on the bank of Gaïgà and waited for the flowers to come.
     Nàrada decided to cause harm to Vihuõóa. So he went to Kàmodà and by way of telling her news, he informed her that the hermit Bhçgu had cursed Mahàviùõu and changed him into a man. On hearing this Kàmodà began to cry. Red flowers fell from her lips. They were carried down in cluster by the water of Gaïgà. Vihuõóa gathered them and went to the dwelling place of øiva. øiva and Pàrvatã saw this by their inward eyes. Pàrvatã did not like the idea of offering red flowers at the feet of her beloved husband. øiva found out a remedy for it. He advised Pàrvatã to offer pure white flowers at his feet standing as a boy. Vihuõóa came with red flowers Pàrvatã appeared in the form of a boy. Both began to vie with each other in offering flowers at the feet of øiva. Gradually it changed to a fight between the boy and Vihuõóa. In the fight Vihuõóa was killed. (Padma Puràõa, Bhåmi khaõóa, some chapters from 119).

#<VIJAYA I># A minister of Da÷aratha. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 7, Stanza 3).

#<VIJAYA II># A gate-keeper of Vaikuõñha. (See under Jaya).

#<VIJAYA III># A Son of Puråravas. It is mentioned in Bhàgavata, Skandha 9, that âyus, ørutàyus. Satyàyus, Raya, Vijaya and Jaya were the sons born to Puråravas, by Urva÷ã.

#<VIJAYA IV># A King of Kosala. It is stated in Brahmàõóa Puràõa, Chapter 73, that this King Vijaya of Kosala confronted Para÷uràma and was defeated.

#<VIJAYA V># This was the secret name given to Arjuna by Dharmaputra during the time of their pseudonymity. (M.B. Viràña Parva, Chapter 5, Stanza 35),

#<VIJAYA VI># One of the hundred sons of Dhçtaràùñra. He joined with Jaya and Durjaya, two Kauravas and fought with Nãla, Kà÷ya and Jayatsena. (M.B. Droõa Parva, Chapter 25, Stanza 45).

#<VIJAYA VII># The name Vijaya is used as a synonym of øiva in Mahàbhàrata, Anu÷àsana Parva, Chapter 17, Stanza 51.

#<VIJAYA VIII># The name Vijaya is used as a synonym of Viùõu in Mahàbhàrata, Anu÷àsana Parva, Chapter 146, Stanza 21.

#<VIJAYA IX># A King who ruled over the city of Vàràõasã. Vijaya destroyed the city of Khàõóavã and the forest Khàõóava rose there. Later he gave the forest to Indra. The most powerful King of this dynasty was Uparicara (Kàlikà Puràõa, Chapter 92).

#<VIJAYA X># A country of ancient India famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 45).

#<VIJAYA XI># The trident of øiva. During the journey to Bhadravaña, of Subrahmaõya, this trident Vijaya of øiva went behind King Yama. This trident had three prongs. (M.B. Vana Parva, Chapter 231, Stanza 37).

#<VIJAYA XII># A bow of Indra. This is as bright as Gàõóãva and as strong as the bow øàrïgadhanus of ørã Kçùõa. The bows of the Devas, considered to be most divine, are Vijaya, Gàõóãva and øàrïga. Vijaya belongs to Indra, Gàõóãva to Varuõa and øàrïga to Viùõu. Once Druma, a Kimpuruùa (demi god) who lived in the mountain Gandhamàdana got Vijaya from Indra. After that Rukmã, his disciple got this bow from Druma. (M.B. Udyoga Parva, Chapter 158, Stanza 3).

#<VIJAYA XIII># The divine bow of Karõa. It is said that this bow was the most divine of all weapons. This bow which was made by Vi÷vakarmà, originally belonged to Indra. At that time Indra had defeated many asuras with the help of this bow. Indra gave this bow to his loved disciple Para÷uràma. Karõa got it from Para÷uràma. It is said that this bow was superior to Gàõóãva. It was with the help of this bow that Para÷uràma conquered the Kùatriyas twentyone times. (M.B. Karõa Parva, Chapter 31, Stanza 42).

#<VIJAYâ I># The daughter of King Dà÷àrha. The emperor Bhumanyu married her. A son named Suhotra was born to the couple. (M.B. âdi Parva, Chapter 95, Stanza 33)

#<VIJAYâ II># Daughter of Dyutimàn, the King of Madrade÷a. This Vijayà was the wife of Sahadeva the son of Pàõóu. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 95, Stanza 80, that a son named Suhotra was born to Sahadeva by Vijayà.

#<VIJAYâ III># A synonym of Devã Durgà. (M.B. Viràña Parva, Chapter 6, Stanza 16).

#<VIJAYADAøAMä># A festival of Indians. As this festival is celebrated for nine nights from the 1st to the 9th in the bright lunar fortnight of the month of Kanni (September-October) it is known as Navaràtri (Nine nights) and as it continues up to Da÷amã (the tenth night) it is called Dasra. The Hindus believe that the Vijayada÷amã (the victorious tenth) was the day on which Devã Durgà killed Mahiùàsura and got victory. So this day is considered to be a suitable moment to begin the learning of all the arts which would enable one to carry on a successful life. Sarasvatã is considered the transfiguration of Durgà. As people became less superstitious, they began to consider the story of killing Mahiùàsura as a metaphorical saying, to mean the killing of ignorance. So the day of victory of Devã Durgà (the same as Sarasvatã) is considered to be the auspicious moment for the beginning of learning. The warrior places his weapons, the man of literature his books and pen, the musician his musical instruments, at the feet of Devã and with devotion and worship receives them back from Devã on the Vijayada÷amã day at an auspicious moment.
     This is a festival celebrated everywhere in India. In several native states this festival used to be celebrated under the sponsorship of the royal family as a State festival. As it is believed that Mahiùàsura had lived in Mysore the celebration of Dasra in that State generally is on a grand scale. In Kerala, from olden times this festival was celebrated under the patronage of the Va¤ci Royal family.

#<VIJAYALAKúMä># One of the eight Lakùmãs. The duty of Vijayalakùmã was keeping the treasury of Brahmà. Once she showed carelessness in her duty. So Brahmà cursed her to go and guard the gate tower of Ràvaõa. Accordingly Vijayalakùmã guarded the gate of Laïkà under the name Laïkàlakùmã. When she was hit by Hanåmàn she obtained her original form and returned to the world of Devas. (See under Laïkàlakùmã).

#<VIJITâøVA># One of the five sons of emperor Pçthu. Vijità÷va decided to perform one hundred horsesacrifices and completed ninetynine. Seeing this Indra feared that he might be deposed. So he stealthily took away the sacrificial horse of Vijità÷va.
     There was a fierce battle between Indra and Vijità÷va in which Indra was defeated, and Vijità÷va recovered the stolen horse from Indra. It was from that day onwards that this son of Pçthu got the name Vijità÷va. Being pleased with the King at this expert fighting, Devendra taught him the art of vanishing. (Bhàgavata. Skandha 4).

#<VIJVALA># Son of the bird Ku¤jala which was a famous scholar. (For further details see under Subàhu. XIV).

#<VIKADRU># A noble Yàdava. It was this Vikadru who brought to the notice of ørã Kçùõa the fact that Jaràsandha had dared to attack Mathuràpurã for the eighteenth time. (M.B. Sabhà Parva, Chapter 17).

#<VIKALPA># An ancient country of India famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 59).

#<VIKAðKATAPARVATA># A mountain in the vicinity of Mount Meru. (Devã Bhàgavata, Skandha 8).

#<VIKARöA I># One of the hundred sons of Dhçtaràùñra. The following information is available in Mahàbhàrata about this valiant fighter.
     (i) Vikarõa, the son of Dhrtaràùñra was one of the eleven mahàrathas. (great warriors). (M.B. âdi Parva, Chapter 63, Stanza 39).
     (ii) Among the disciples of Droõa, who attacked Drupada, Vikarõa was one. (M.B. âdi Parva, Chapter 137, Stanza 19).
     (iii) Vikarõa was present at the Svayaüvara (marriage) of Draupadã (M.B. âdi Parva, Chapter 185, Stanza 1).
     (iv) Vikarõa was one of those kings who stood silent and sad, being unable to answer the questions put by Draupadã when she was about to be stripped of her clothes. (M.B. Sabhà Parva, Chapter 68, Stanza 1).
     (v) Once Karõa reviled at Vikarõa. (M.B. Sabhà Parva, Chapter 68, Stanza 80).
     (vi) At the time of the theft of the cows of king Viràña by Duryodhana and his brothers. Vikarõa fought against Arjuna. (M.B. Viràña Parva, Chapter 54, Stanza 9).
     (vii) A severe fight followed in which the defeated Vikarõa fled from the battle-ground. (M.B. Viràña Parva, Chapter 54, Stanza 41).
     (viii) Hit by the arrow of Arjuna, Vikarõa was wounded and he fell down from the chariot. (M.B. Viràña Parva, Chapter 51, Stanza 41).
     (ix) On the first day of the battle of Bhàrata, Vikarõa entered in a combat with ørutasoma. (M.B. Bhãùma Parva, Chapter 45, Stanza 58).
     (x) He fought with Sahadeva. (M.B. Bhãùma Parva, Chapter 71, Stanza 21).
     (xi) Abhimanyu defeated Vikarõa. (Bhãùma Parva, Chapter 78, Stanza 21).
     (xii) Ghañotkaca defeated Vikarõa. (Bhãùma Parva, Chapter 92, Stanza 36).
     (xiii) There was a combat between Nakula and Vikarõa. (Bhãùma Parva, Chapter 110, Stanza 11).
     (xiv) He fought with Bhãmasena. (Bhãùma Parva, Chapter 113).
     (xv) He fought with øikhaõóã. (Droõa Parva, Chapter 96, Stanza 31).
     (xvi) He fought with Nakula and was defeated. (Droõa Parva, Chapter 107, Stanza 30).
     (xvii) Bhãmasena killed him. (Droõa Parva, Chapter 137, Stanza 29).

#<VIKARöA II># A hermit devoted to øiva. Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 14, Stanza 99, that øiva was pleased with the devotion of this hermit and appearing before him granted him boons.

#<VIKARöA III># A country of ancient India. The warriors of this country joined the army of øakuni and fought against the Pàõóavas. (Mahàbhàrata Bhãùma Parva, Chapter 51, Stanza 15).

#<VIKARTANA># A king of the Solar dynasty who was afflicted with leprosy. It is stated in Padma Puràõa, Uttarakhaõóa, Chapter 135, that he got recovery from the disease by bathing in the river Sàbhramatã.

#<VIKAòA I># A brother of Prahasta. (See under Akampana).

#<VIKAòA II># A character in the story of Pa¤catantra. (See under Pa¤catantra).

#<VIKAòA III># (VIKAòâNANA). One of the hundred sons of Dhçtaràùñra. In the Bhàrata-battle, fourteen sons of Dhçtaràùñra joined together and wounded Bhãmasena. Vikaña was one of them. This Vikaña was killed by Bhãmasena. (Mahàbhàrata, Karõa Parva, Chapter 51).

#<VIKAòâ># A giantess in the harem of Ràvaõa. She tried to entice Sãtà for Ràvaõa. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, Sarga 23, Stanza 15).

#<VIKâTHINä># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 18).

#<VIKRAMâDITYA># Vikramàditya, who is believed to be one of the mighty emperors of Bhàrata, was an extraordinarily wise, righteous and valiant ruler. There are several stories in all the languages of India, prevalent everywhere. They are generally called Vikramàditya stories. Vikramàditya was the son of Mahendràditya, King of Ujjayinã. Mahendràditya and his wife Saumyadar÷anà were in great distress as they were childless. Sumati, the Prime Minister, Vajràyudha, the army commander, and Mahãdhara, the priest, were as distressed as the royal couple. The King and the queen engaged themselves in fast and prayer.
     In the meanwhile, the Devas found life extremely difficult due to the wicked deeds of the barbarians, and they went to Kailàsa and told Rudradeva of their grievances. They said, "Oh! Lord! All the asuras exterminated by yourself and Mahàviùõu, are born on the earth as Barbarians. They commit great sins such as killing the Brahmins, obstructing sacrifices carrying away hermit damsels etc. The sacrificial offerings in the sacred fire with Vedic Mantras by Brahmins, is the food of Devas. Because of the troubles caused by the Barbarians in the earth, the sacrifices are hindered and the Devas are in trouble due to lack of food. So a being, mighty and strong enough to exterminate all the Barbarians on the earth, should take incarnation."
     øiva agreed and sent the devas back to their world. Then he called Màlyavàn and told him to take birth as the son of Mahendràditya in the city of Ujjayinã. øiva added. "You should exterminate all the Barbarians and reinstate rituals and ceremonies. The Yakùas, Ràkùasas, ghosts etc. will be under your control. You will be an emperor there with divine powers." Accordingly Màlyavàn took birth as the son of Mahendràditya. That infant was Vikramàditya who became a mighty emperor later. (Kathàsaritsàgara, Viùama÷ãlalambaka, Taraïga 1).

#<VIKRAMAøäLA># A King praised in the Màrkaõóeya Puràõa. Kàlindã was his wife and Durgama his son.

#<VIKRâNTA># A King who was the father of Sudhçti and the son of King Dama. It is mentioned in Vàyu Puràõa, Chapter 86, that Vikrànta was an ideal King who loved and cared for his subjects.

#<VIKèTA># It is mentioned in Mahàbhàrata, øànti Parva, Chapter 196, that this was the name adopted by Kàmadeva (Cupid) when he argued with Ikùvàku, in the form of a Brahmin.

#<VIKèTI># A King of the family of Yayàti. This King's father was Jãmåta, and his son was Bhãmaratha. (Bhàgavata, Skandha 9).

#<VIKúARA># A noble asura born to Ka÷yapa Prajàpati by his wife Danu. The most powerful of the Dànavas (asuras) given birth to by Danå, were Vikùara, Bala, Vãra and Vçtra. (M.B. âdi Parva, Chapter 65, Stanza 33). Of these Vikùara took rebirth later as King Vasumitra. (M.B. âdi Parva, Chapter 67, Stanza 41).

#<VIKUKúI># A son of Ikùvàku. It is said that Ikùvàku was born from the spittle of Manu. It is stated in Devã Bhàgavata, Skandha 7, that after the death of øaryàti, the Ràkùasas (giants) attacked Ayodhyà and the sons of the King having fled to different directions, Ikùvàku continued the dynasty of øaryàti in Ayodhyà. Hundred sons beginning with Vikukùi, were born to Ikùvàku. Of these hundred sons fifty were employed to rule over the regions of East and North and fortyeight, to rule over the regions in the south and the west. With the remaining two sons the King stayed in Ayodhyà, and carried on administration.
     One day King Ikùvàku resolved to conduct the great sacrifice of offering to the manes called Mahàpralaya÷ràddha, for which preparations were speedily made. The hermits such as Vasiùñha and others arrived according to invitation. He sent his son Vikukùi to the forest to bring the required amount of flesh for the sacrifice. Vikukùi entered the forest and hunted hare, hog, deer etc. and collected the required quantity of flesh; but on the way home, he became tired of hunger. To appease his hunger he took a small hare from the collection cooked it and ate it. He took the balance to the King who was much pleased with his son and gave the animals to Vasiùñha the family priest for prokùaõa (sprinkling of holy water on the animals before sacrifice). But Vasiùñha got angry and said, "flesh which constitutes remains is not acceptable." The king understood the truth only then. He was filled with anger and distress. He expelled Vikukùi from his country for this misdeed. Thus because he had eaten a øa÷a (hare) Vikukùi got another name øa÷àda. øa÷àda not at all caring about the misfortune that befell him, went to the forest and lived on fruits and roots and worshipped Devã, with ardent devotion.
     Ikùvàku died. øa÷àda knew this and returned to Ayodhyà and assumed reign. He performed several sacrifices on the banks of river Sarayå. The famous Kakutstha was the son of this Vikukùi. (Devã Bhàgavata, Skandha 7).

#<VIKUöôALA># A Vai÷ya who obtained heaven by bathing during the month Màgha in the waters of Kàlindã. This Vai÷ya was a deplorable sinner. Still the men of Kàla (Yama) sent Vikuõóala to heaven without minding his sins. This story occurs in Padma Puràõa, âdi Khaõóa, Chapter 30, as follows:
     In days of old there lived a Vai÷ya named Hemakuõóala in the great kingdom of Niùadha. He was a devotee and worshipper of devas and Bràhmaõas. He carried on trade and agriculture and by plundering he amassed much wealth.
     Hemakuõóala grew old. He thought about the frailty of life and spent a sixth part of his wealth for charitable purposes. For remission of the sins committed throughout the whole of his life, he gave alms as stipulated in the Puràõas. After entrusting the family affairs to his sons ørãkuõóala and Vikuõóala, he went to the forests for penance.
     His sons were young. They turned away from righteous ways and followed a path of pleasures and wickedness. They refused to pay any heed to the advice of their elders. Drinking and going to other women became their routine.
     Within a short time they lost their wealth. They had nothing to eat. Their friends and favourites all discarded them. Being forsaken by every body, they engaged themselves in theft or robbery. They were afraid of the king and the people, and so they shifted to the forest. They lived by hunting. At this time the elder brother was caught by a tiger. The younger brother was bitten by a snake. Thus, on the same day, both sinners met with death. The messengers of Yama took both of them to the world of Yama. According to the order of King Dharma, Vikuõóala got heaven and ørã Kuõóala got hell.
     Vikuõóala who was glad at obtaining heaven asked the men of Yama on the way, why he was given heaven. They replied, "There was a Brahmin who was wellversed in all branches of knowledge. He was the son of Harimitra. His hermitage was on the southern bank of Yamunà. Yourself and the Brahmin became friends in the forest. Because of that friendship you were enabled to take bath in two Màgha months in the holy waters of Kàlindã which is capable of washing all the sins away. By the first Màgha bath you got remission of your sins. By the second Màgha-bath you became eligible for the attainment of heaven."

#<VIKU¥JA># An ancient country in India. Mention is made in Mahàbhàrata, Bhãùma Parva, Chapter 56, Stanza 9, that it was the warriors of this country who stood with the king Bçhadbala on the left wing of the Garuóa Vyåha of the army formed by Bhãùma, in the battle of Bhàrata.

#<VIKUöòHA># (VAIKUöòHA). A group of Devas (gods) in the Manvantara of Raivata. There were fourteen Devas in this group. The mother of these gods was Vikuõñhà. (Brahmàõóa Puràõa, 2, 36, 57).

#<VIKUöòHANA># A son born to Hasti, a king of the Lunar dynasty by Ya÷odharà the princess of Trigarta. Sudevà, a princess of the dynasty of Da÷àrõa was his wife. Ajamãóha was the son born to Vikuõñhana by his wife Sudevà. (M.B. âdi Parva, Chapter 95, Stanza 35).

#<VILâSA># A hermit who was the friend of Bhàsa. This hermit did penance in Pa÷cimataña. It is mentioned in Yogavàsiùñha that Vilàsa and Bhàsa attained heaven by pure knowledge.

#<VILOHITA># A Ràkùasa (giant) who was the son of Ka÷yapa. It is mentioned in Vàyu Puràõa, Chapter 69, that Vilohita had three heads, three legs and three hands.

#<VILOHITA(M)># A hell. (See the section Naraka under Kàla).

#<VILOMA># (VILOMâ). A King. In Bhàgavata, King Viloma is stated as the son of King Vahni (Fire) and in Viùõu Puràõa, as the son of Kapotaromà.

#<VIMADA># A truthful King. Once a princess named Kamadyå accepted Vimada as her husband at her Svayaüvara marriage. The Kings and princes who were present became jealous of Vimada and prepared for war. The helpless Vimada praised the A÷vinãdevas. The gods defeated the enemies and gave the bride to Vimada. (ègveda, Maõóala 1, Anuvàka 17, Såkta 117).

#<VIMALA I># A King. Vimala who was the King of South India was the son of Sudyumna. (Bhàgavata, Skandha 9).

#<VIMALA II># A King of the city of Ratnàtaña. At the time of the horse-sacrifice of ørã Ràma, this King rendered a good deal of help to øatrughna. (Padma Puràõa, Pàtàla Khaõóa, Chapter 17).

#<VIMALâ># A female calf born from Rohiõã, the daughter of Surabhi. Rohiõã had two daughters called Vimalà and Analà. (M.B. âdi Parva, Chapter 66, Stanza 67).

#<VIMALAPIöôAKA># A nàga (serpent) born to Prajàpati Ka÷yapa by his wife Kadrå. (M.B. âdi Parva, Chapter 35, Stanza 8).

#<VIMALâøOKATäRTHA># A holy place. It is stated in Mahàbhàrata, Vana Parva, Chapter 14, Stanza 69, that he who spends a night in this holy place, observing celibacy, would attain heaven.

#<VIMALATäRTHA># A holy place. In the lakes of this place, fishes having the colour of gold and of silver play. Mention is made in Mahàbhàrata, Vana Parva, Chapter 82, Stanza 87, that those who bathe in this holy bath would get remission of all their sins and would get to the world of Indra.

#<VIMALODAKâ># Once Brahmà performed a sacrifice on the Himàlayas. Sarasvatã attended this sacrifice, on which occasion she adopted the name Vimalodakà. (M.B. øalya Parva, Chapter 88, Stanza 29).

#<VIMOCANA># A holy place on the boundary of Kurukùetra. By taking bath in this tãrtha and leading a life without anger, the sins incurred by receiving bribes would be remitted. (M.B. Vana Parva, Chapter 83, Stanza 161).

#<VIýøA># The eldest son of King Ikùvàku. It is stated in A÷vamedha Parva, Chapter 4, Stanza 4; that he had a son named Viviü÷a.

#<VIMUCA># A South Indian hermit. (Mahàbhàrata, øànti Parva, Chapter 208, Stanza 28).

@<[Page 856b]>@

#<VIMUKHA># A hermit of ancient India. This hermit is member of the assembly of Indra. (M.B. Sabhà Parva, Chapter 7).

#<VINADä># A river of India famous in the Puràõas. (M.B. Bhãùma Parva, Chapter 9, Stanza 97).

#<VINAøANA I># A tãrtha (holy bath). It is mentioned in Mahàbhàrata, Vana Parva, Chapter 82, that in this holy bath Sarasvatã lives in invisible form.

#<VINAøANA II># Another holy place. In Mahàbhàrata, Vana Parva, Chapter 84, Stanza 112, mention is made that one could obtain remission of all sins and the fruits of Vàjapeyayaj¤a by visiting this holy place.

#<VINâøANA># An asura born to Prajàpati Ka÷yapa by his wife Kàlà (Kàlikà). (M.B. âdi Parva, Chapter 65, Stanza 34).

#<VINATA># A captain of the monkey army which fought for ørã Ràma. Under Vinata, the son of øveta, there were eight lakhs of monkey-soldiers. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, øarga 26).

#<VINATâ># A wife of Ka÷yapa. Ka÷yapa took the daughters of Dakùa such as Vinatà, Kadrå and others as wives. Two sons, Aruõa and Garuóa and a daughter, Sumati were born to Vinatà. (Details relating to Sumati are given in Chapter 19 of Brahmàõóa Puràõa). The Nàgas (serpents) were horn to Kadrå. For details see under Garuóa.

#<VINATâøVA># The son of Ila (Sudyumna) and the grandson of Vaivasvata Manu. After the time of his father, he became the ruler of the Western Empire. (Vàyu, 85:19).

#<VINâYAKA I># A devatà of the Gaõas (guards of øiva). (Mahàbhàrata, Anu÷àsana Parva, Chapter 150, Stanza 25).

#<VINâYAKA II># Gaõapati.

#<VINâYAKACATURTHä># One of the important festivals of the Hindus. This is called the day of worship of Gaõe÷a. The Caturthã (4th day) of the bright lunar fortnight in the month of Siüha is the birth day of Gaõapati. It is a famous festival in North India. They make the images of Gaõapati, every year, and make offerings to them on this particular day.
     It is believed, that he who sees the moon on Vinàyaka Caturthã, will be subjected to dishonour and derision. This belief is based on the following story.
     Gaõapati is very fond of sweetmeat especially Kozhukkañña (globular solid sweetmeat, called Modaka). It is the custom in North India to worship Gaõapati by offering these sweetmeats, even today, with all kinds of festivities. On one birthday Gaõapati went from house to house and ate belly-ful of modakas and returned home on his conveyance, the rat. On the way the rat saw a snake and began to tremble with fear. Due to the shivering of its legs Gaõapati fell down. The belly of Gaõapati was broken due to the fall and a large quantity of modakas came out. Gaõapati gathered everything that fell out of his belly and stuffed them again in the stomach and joining the cut edges entwined the snake tightly round the stomach. Candra who was standing in the sky seeing all these things laughed with contempt. At this, Gaõapati got wild and plucked his tusk and throwing it at the moon cursed him. "Let nobody look at you on the Gaõapati-festival day." (Brahmavaivarta Puràõa). This story is slightly different according to Gaõe÷a Puràõa. That story is, that ørã Parame÷vara gave a plum to his elder son Subrahmaõya without the knowledge of his younger son Gaõapati, on the 4th day of a bright lunar fortnight and the moon who smiled at it, was cursed.

#<VINDA I># One of the hundred sons of Dhçtaràùñra. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 127, Stanza 34, that Vinda was killed by Bhãmasena in the battle of Bhàrata.

#<VINDA II># A prince of Avantã. It is stated that this Vinda had a brother called Anuvinda. The information obtained about Vinda from Mahàbhàrata is given below:
     (i) Sahadeva defeated this Vinda at the time of his southern regional conquest. (M.B. Sabhà Parva, Chapter 31, Stanza 10).
     (ii) Vinda helped Duryodhana by fighting on his side with an akùauhiõã of army. (M.B. Udyoga Parva, Chapter 19, Stanza 24).
     (iii) Bhãùma once said that Vinda was a noble warrior. (M.B. Udyoga Parva, Chapter 166, Stanza 6).
     (iv) Vinda was one of the ten commanders of Duryodhana in the battle of Bhàrata. (M.B. Bhãùma Parva, Chapter 16, Stanza 15).
     (v) On the first day of the battle of Bhàrata, Vinda fought with Kuntibhoja. (M.B. Bhãùma Parva, Chapter 45, Stanza 72).
     (vi) When øveta, the prince of Viràña, surrounded øalya, the King of Madra, Vinda helped øalya. (M.B. Bhãùma Parva, Chapter 47, Stanza 48).
     (vii) Once Vinda and his brother Anuvinda together attacked Iràvàn. (M.B. Bhãùma Parva, Chapter 81, Stanza 27).
     (viii) In the Bhàrata-battle, Vinda fought with Bhãmasena, Arjuna and Viràña. Vinda was killed in the fight with Arjuna. (M.B. Droõa Parva, Chapter 99, Stanza 17).

#<VINDA III># A prince of the kingdom of Kekaya. In the battle of Bhàrata he took the side of the Kauravas and fought with Sàtyaki, in which fight Sàtyaki killed Vinda. (M.B. Karõa Parva, Chapter 13, Stanza 6).

#<VINDUMâN># A King born of the dynasty of Bharata. He was the son of Marãci and the father of Madhu. (Bhàgavata, Skandha 5).

#<VINDHYA># One of the seven chief mountain chains. This mountain which separates South India from North India is famous in various ways in the Puràõas.
     (i) Agastya kicked Vindhya down. (See under Agastya).
     (ii) Sunda and Upasunda, two asuras, did penance on Vindhya and got boons. (M.B. âdi Parva, Chapter 208, Stanza 7).
     (iii) Because of the fierce penance of Sunda, the mountain Vindhya became hot and from that day onwards smoke comes out from Vindhya. (M.B. âdi Parva, Chapter 208, Stanza 10).
     (iv) The deity of Vindhya stays in the palace of Kubera serving him. (M.B. Sabhà Parva, Chapter 10, Stanza 31).
     (v) On this mountain there is the eternal abode of Devã Durgà. (M.B. Viràña Parva, Chapter 6, Stanza 17).
     (vi) Vindhya is one of the seven chief mountain chains. (M.B. Bhãùma Parva, Chapter 9, Stanza 11).
     (vii) In Tripuradahana (the burning of Tripuras) Vindhya appeared behind the chariot of øiva as the emblem on his flag. (M.B. Droõa Parva, Chapter 202, Stanza 71);
     (viii) Vindhya once became the axle of the chariot of øiva. (M.B. Karõa Parva, Chapter 34, Stanza 22).
     (ix) This mountain gave Subrahmaõya two attendants named Ucchçïga and Ati÷çïga. (M.B. øalya Parva, Chapter 45, Stanza 49).
     (x) Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 25, Stanza 49, that he who does penance on the Vindhya, for a month without killing any living creature, could obtain all attainments.

#<VINDHYACULIKA># A Country in ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 62).

#<VINDHYâVALä># Wife of Mahàbali. A son named Bàõa and a daughter named Kumbhãnasã were born to Bali by Vindhyàvalã. (Matsya, 187. 40).

#<VIPâPMâ># An eternal Vi÷vadeva (Semi-god concerned with offering to Manes). Mention is made about this Vi÷vadeva in Mahàbhàrata, Anu÷àsana Parva, Chapter 91, Stanza 30.

#<VIPâøâ># A Puràõically famous river in the region of five rivers (Punjab). Vasiùñha was stricken with grief at the death of his son øakti and jumped into this river with the help of a rope to commit suicide. The waves of the river united the knots of the rope and saved him. From that day onwards this river came to be known as Vipà÷à. (See under Kalmàùapàda) Other information about this river given in the Puràõas is given below:--
     (i) Vipà÷à stays in the palace of Varuõa serving him. (M.B. Chapter 9, Stanza 19).
     (ii) Two devils named Bahi and Hãka live in this river. (M.B. Karõa Parva, Chapter 44, Stanza 41).
     (iii) If offering to the Manes is made in this river and celibacy is observed there for three days without anger, one could get away from death and birth. (M.B. Anuֈsana Parva, Chapter 25, Stanza 24).

#<VIPAøCIT I># The name of the Indra of the age of Manu Svàrociùa. (See under Manvantara).

#<VIPAøCIT II># Husband of Pãvarã, the princess of Vidarbha. It is mentioned in Màrkaõóeya Puràõa, that because of the sinful acts done by this man towards his wife he had to go to hell.

#<VIPâòA># A brother of Karõa. Arjuna killed him in the battle of Bhàrata. (M.B. Droõa Parva, Chapter 32, Stanza 62).

#<VIPâòHA># An arrow. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 138, Stanza 6, that this arrow was larger and more powerful than other arrows.

#<VIPRA># A King born in the family of Dhruva. Two sons named øiùñi and Bhavya were born to Dhruva by his wife øambhå. Succhàyà the wife of øiùñi gave birth to Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. (Viùõu Puràõa, Aü÷a I, Chapter 13).

#<VIPRACITTI>#
     1) %<General information.>% A Dànava (asura) born to Prajàpati Ka÷yapa, by his wife Danå. Danå had given birth to thirtythree notorious asuras (demons). Vipracitti was the eldest of them. His younger brothers were øambara etc. (M.B. âdi Parva Chapter 65, Stanza 25).
     2) %<Other details.>% (i) Siühikà was the wife of Vipraoitti. This Siühikà was the sister of Hiraõyaka ipu and Hiraõyàkùa and the daughter of Ka÷yapa and Diti. (Viùõu Puràõa, Aü÷a 1, Chapter 15).
     (ii) It was this Vipracitti who took rebirth later as Jaràsandha. (M.B. âdi Parva, Chapter 67, Stanza 4).
     (iii) Vipracitti stays in the palace of Varuõa praising and glorifying him. (M.B. Sabhà Parva, Chapter 9, Stanza 12).
     (iv) When Mahàviùõu took the form of Vàmana and began to measure the three worlds, Vipracitti with some asuras surrounded Vàmana. (M.B. Sabhà Parva, Dàkùiõàtya pàñha, Chapter 38).
     (v) In Mahàbhàrata, øalya Parva, Chapter 31, Stanza 12, a statement occurs to the effect that in days of old, Mahàviùõu took the form of Indra and killed Vipracitti.
     (vi) In the war between Devas and asuras, Vipracitti was killed by Indra. (M.B. øànti Parva, Chapter 47, Stanza 11).

#<VIPèTHU># A Kùatriya of Vçùõi dynasty. The following information is available about him in Mahàbhàrata.
     (i) Vipçthu was present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 18).
     (ii) He participated in the festival conducted on the mountain Raivata. (M.B. âdi Parva, Chapter 218, Stanza 10).
     (iii) Vipçthu was a member of the group of Yàdavas who took the dowry to Hastinàpura in the marriage between Arjuna and Subhadrà. (M.B. âdi Parva, Chapter 220, Stanza 32).
     (iv) Vipçthu stayed in the Palace of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 4, Stanza 30).

#<VIPèTHU II># An ancient king in India. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 294, Stanza 20, that Vipçthu had been the emperor of the world.

#<VIPULA I># Brother of Balabhadraràma. The sons born to Vasudeva by Rohiõã were Balabhadraràma, Gada, Sàraõa, Durdama, Vipula, Dhruva and Kçta. (Bhàgavata, Skandha 10).

#<VIPULA II># A mountain near Girivraja, the capital city of Magadha. Mention is made about this mountain in Mahàbhàrata, Sabhà Parva, Chapter 21, Stanza 2.

#<VIPULA III># A hermit who was born in the dynasty of Bhçgu. There is a story showing how this hermit protected the wife of his teacher from Indra while he was the disciple of the hermit Deva÷armà, in Mahàbhàrata, Anu÷àsana Parva, Chapter 40. The story is given below: Ruci, the wife of the hermit Deva÷armà, was extremely beautiful. Deva÷armà was aware of the fact that Indra had often looked at his wife with covetous eyes. He had to perform a sacrifice. But he feared that if he went away from the hermitage his wife would be carried away by Indra. At last he called his beloved disciple Vipula and revealed the secret to him. The teacher told his disciple that Indra was a libertine as well as a magician and that he would appear in various forms to entice Ruci, and asked him to protect Ruci even at the cost of his life. Then Deva÷armà left the hermitage for the sacrifice.
     Vipula followed the wife of his teacher, wherever she went. He feared that Indra might come even unseen by anybody. So he decided to get inside Ruci by supernatural powers of Yoga. He made Ruci to sit in front of him and stare into his eyes and through the rays of her eyes he entered inside her.
     Knowing that Deva÷armà had left the hermitage, Indra came in front of Ruci. By the power of Stambhana (suppressing the use of faculties by mantra) Vipula made Ruci stand motionless staring into the face of Indra. She did not give any reply to the questions of Indra. At last Indra looked into Ruci with inward eyes and saw as in a mirror Vipula sitting inside her. With shame Indra left the place instantly.
     When the teacher returned on completion of the sacrifice Vipula told him all that had taken place. The teacher was pleased and told his disciple that he might ask for any boon.
     He got the boon to be a righteous man throughout his life and left the hermitage.
     It was during this period that the marriage of Prabhàvatã, the sister of Ruci, took place. The marriage of Prabhàvatã with Citraratha, the king of Aïga, was settled. A messenger from Aïga informed Ruci about it. Then some flowers fell from the sky near Ruci. She wore them and went to the marriage. Prabhàvatã wanted to have the same flowers. Vipula was sent to bring flowers of the same kind. As Vipula was returning with the flowers, he saw two men turning a wheel. Each of them claimed that he had turned more than the other, and quarrelled with each other. One of them pointing at Vipula, said that he who told lies would get what Vipula would undergo in hell. Vipula was worried at hearing this. He proceeded on his journey. He saw six men gambling. One of them pointed at Vipula and said "A false gamester would get what Vipula would get in hell." Being flurried by these two talks, Vipula ran to his teacher to understand its meaning. He went to Campàpurã and saw the teacher and asked him the meaning of what he had heard. The teacher told him, that the two who turned the wheel were day and night and the six who were engaged in gambling were the six ètus (seasons) and that ètus and day and night are witnesses of every sinful act committed any time. Vipula became aware of his sin. While he was staying inside the wife of his teacher, his genital touched her genital and face touched face. He had not told the teacher this. But the teacher said that it need not be considered a sin because the deed was done with no bad intention.

#<VäRA I># An asura born to Prajàpati Ka÷yapa by his wife Danu. (Mahàbhàrata, âdi Parva, Chapter 65, Stanza 33).

#<VäRA II># One of the hundred sons of Dhçtaràùñra. (M.B. âdi Parva, Chapter 67, Stanza 103).

#<VäRA III># A fire. This Agni was the son born to the fire named Bharadvàja by his wife Vãrà. This fire has other names such as Rathaprabhu, Rathadhvàna, Kumbharetas etc. It is said that along with Somadevatà, this Agni also would get the second portion of âjya (ghee offerings). It is mentioned in Mahàbhàrata, Vana Parva, Chapter 219, Stanza 9, that this mighty fire has a wife named Sarayå and a son named Siddhi.

#<VäRA IV># Son of a fire called Pà¤cajanya. This agni is considered one of the Vinàyakas. (M.B. Vana Parva, Chapter 220, Stanza 13).

#<VäRA V># A king in ancient India. Mention is made in Mahàbhàrata, øànti Parva, Chapter 4, Stanza 7, that this king had attended the Svayaüvara marriage of the daughter of King Citràïgada of Kalinga.

#<VäRA VI># A king of the Påru dynasty. Bçhadratha, Ku÷a, Yadu, Pratyagra, Bala and Matsyakàla were brothers of this king. Girikà was their mother. (Agni Puràõa, Chapter 278).

#<VäRâ># The wife of the Agni (fire) named Bharadvàja, the son of øaüyu. The Agni Vãra was the son of this Vãrà. (M.B. Vana Parva, Chapter 219, Stanza 9).

#<VäRâ II># A river of India, very famous in the Puràõas. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Stanza 22).

#<VäRâ III># The wife of King Karandhama. She was the mother of Avikùit. Once, when serpents began to do harm to all the living and non-living things in the world, Vãrà approached her grandson Marutta and advised him to conduct a serpent-sacrifice. Marutta began the sacrifice. The serpents were terrified and sought protection from the wife of Avikùit. She being kind-hearted, made her husband intervene and stop the sacrifice. (Màrkaõóeya Puràõa, Chapter 126).

#<VäRABâHU I># A brother of Subrahmaõya. It is stated in Skanda Puràõa, that this Vãrabàhu stood with Subrahmaõya and fought bravely.

#<VäRABâHU III># One of the hundred sons of Dhçtaràùñra. In the battle of Bhàrata he fought with Uttara and Bhãmasena. Bhãmasena killed him with his club. (Mahàbhàrata, Bhãùma Parva, Chapter 64, Stanza 35).

#<VäRABâHU III># A king of the country of Cedi. The daughter of Sudàmà the king of Da÷àrõa was his wife. It was this king of Cedi who gave protection to Damayantã when she was forsaken by her husband Nala. (M.B. Vana Parva, Chapter 69, Stanza 13).

#<VäRABHADRA># One of the guards of øiva.
     1) %<Origin.>% There are two different opinions in the Puràõas, regarding the origin of Vãrabhadra. There is no doubt that his birth was due to the anger of øiva. When øiva knew that his wife Pàrvatã jumped into the fire and died at the sacrifice of Dakùa, he struck his matted hair on the ground and from that, Vãrabhadra and Bhadrakàlã came into being. This is the version given in Devã Bhàgavata, Skandha 7. According to Mahàbhàrata, øànti Parva, Chapter 284, Vãrabhadra was born from the mouth of øiva. From each of the hairpores of Vãrabhadra, who was born from the mouth of øiva to destroy the sacrifice of Dakùa a fearful monster was born, all of whom, formed a group of ghosts called the Raumyas.
     2) %<The Destruction of the sacrifice of Dakùa.>% See under Dakùa.
     3) %<Attainment of boon.>% After the destruction of the sacrifice of Dakùa, the fearful monster Vãrabhadra, began to exterminate the entire creation. Then øiva appeared and pacified him and said "You shall become a planet in the sky called Aïgarakùaka (Bodyguard) or Maïgala (well being). Everybody will worship you. Those who thus exalt you, will get health, wealth and long life." (Bhàgavata, Skandha 7; Vàyu Puràõa, 101, 209; Padma Puràõa, Sçùñi Khaõóa, 24).
     After the destruction of the sacrifice of Dakùa, Vãrabhadra severed a portion of his radiance, and from that radiance, later âdi÷aïkara (øaïkaràcàrya) was born. This story occurs in Bhaviùya Puràõa, Pratisarga Parva.
     4) %<Prowess.>% Vãrabhadra was not only a follower of øiva. He was a prominent general of the army. In the battle of the burning of Tripura and the Jalandhara fight, Vãrabhadra stood with øiva and fought fiercely. (Padma Puràõa, Pàtàla Khaõóa and Uttara Khaõóa).
     5) %<Protector of the Devas.>% Vãrabhadra was the destroyer of the Asuras and the protector of the Devas. Once Ka÷yapa and all the other hermits and sages with him were burnt to ashes in the wild fire that occurred in the øaukaña mountain. Instantly Vãrabhadra swallowed that wild fire and by the power of incantation, he brought to life from the ashes all the èùis (hermits) who were burnt to death.
     On another occasion a serpent swallowed all the gods. Vãrabhadra killed the snake and rescued all the Devas. Once an asura called Pa¤cameóhra put into his mouth all the gods, all the hermits and Bàli and Sugrãva. Those who escaped from the danger stood agape being powerless to confront the Asura. At last Vãrabhadra attacked the asura. That great and fierce battle lasted for years. At the end Vãrabhadra killed the Asura and rescued all.
     Because Vãrabhadra had thus protected the Devas and the others on three occasions, øiva became immensely pleased with him and gave him several boons. (Padma Puràõa, Pàtàla Khaõóa, 107).

#<VIRâDHA># A fierce Ràkùasa (giant) whom Ràma and Lakùmaõa killed in the Daõóaka forest. Viràdha was the rebirth of Tumburu, a Gandharva who had been cursed to become a Ràkùasa. The story about ørã Ràma's liberating the Gandharva from the curse and sending him back to the world of Gandharvas, occurs in Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sargas 2 to 4, as follows.
     In days of old, Tumburu, a Gandharva had been serving Kubera. Once Tumburu was asked by Kubera to bring Rambhà. Tumburu failed in bringing Rambhà at the stipulated time. Kubera got angry and cursed Tumburu to become a Ràkùasa. Tumburu requested for liberation from the curse. Kubera granted his request and said "In Tretàyuga, Mahàviùõu will incarnate as ørã Ràma, who with his sword will change your Ràkùasa form. You will regain your former form and will come back to the world of Gandharvas."
     Accordingly Tumburu took birth as the son of giant Jaya. This child born to Jaya by his wife øatahradà, grew up and came to be known by the name Viràdha. Two extra-ordinarily long hands and the outward appearances of a giant aroused fear in every living creature. He lived in the forest Daõóaka. It was at this time that ørã Ràma and Lakùmaõa came with Sãtà, to live in this forest. As soon as Viràdha saw them he ran to them with a loud cry.
     "With sunken eyes and swollen stomach, widened mouth and an enormous body, with a fierce appearance, of very great height an uncouth figure, body wet with fat, clad in the hide of a leopard, looking like Yama with open mouth, with three lions, two wolves, four leopards, ten spotted deer and the head of a big tusker with tusks smeared with fat, all these caught pierced in an iron trident, and shouting in a roaring sound", he ran to them and after taking Sãtà, he began to run. Ràma and Lakùmaõa followed him. Viràdha placed Sãtà down and, taking Ràma and Lakùmaõa on each of his shoulders he began running. Ràma and Lakùmaõa cut off each of his hands. But Viràdha did not die. Ràma and Lakùmaõa decided to bury him alive. Viràdha recognized ørã Ràma and told him his story. Instantly his demoniac form changed and he regained his original form of a Gandharva. Thus Tumburu returned to the world of Devas. (See under Tumburu).

#<VäRADHANVâ I># A warrior of the kingdom of Trigarta. He took the side of the Kauravas in the Bhàratabattle and fought with Dhçùñadyumna, in which fight he was killed. (M.B. Droõa Parva, Chapter 107, Stanza 9).

#<VäRADHANVâ II># A Gandharva. (See under Puõóarãkamukha).

#<VäRADHARMâ># A King in ancient India. (Mahàbhàrata, Udyoga Parva, Chapter 4, Stanza 16).

#<VäRADYUMNA># An ancient King in India. He had a son named Bhåridyumna. Once this son was lost in the great forest. Vãradyumna wandered everywhere in the forest in search of his son. On the way he met a hermit called Tanu. He talked elaborately to the King about the hopes of human mind. (M.B. øànti Parva, Chapters 127 and 128).

#<VIRAJâ># A cow-herdess. Once ørã Kçùõa duped Ràdhà and took the cowherdess Virajà to the region of loveplays. A mischievous maid informed Ràdhà of this. Ràdhà ran to the dancing garden and searched for the couple. ørã Kçùõa had made himself invisible. So she could not find him. She found out Virajà. Ràdhà opened her eyes wide and pretended that she was about to curse her. Virajà was terrified and she melted and became a river; full of anger Ràdhà went home. (Devã-Bhàgavata, Skandha 9).

#<VIRAJA(S) I># A nàga (serpent) born to Prajàpati Ka÷yapa by his wife Kadrå. (M.B. âdi Parva, Chapter 35, Stanza 13).

#<VIRAJA(S) II># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãma in the battle of Bhàrata. (M.B. Droõa Parva, Chapter 157).

#<VIRAJA(S) III># A son born from the radiance of Mahàviùõu. Having no desire to rule over a kingdom, he adopted penance. He had a son named Kãrtimàn. (M.B. øànti Parva, Chapter 59, Stanza 88).

#<VIRAJA(S) IV># One of the eight sons of Kavi, who was the son of Vaivasvata Manu. He had eight sons. They were Kavi, Kàvya, Dhiùõu, øukràcàrya, Bhçgu, Kà÷ã, Ugra and Virajas. (M.B. Anu÷àsana Parva, Chapter 85, Stanza 132).

#<VIRâJA># A King of the Kuru dynasty. He was the grandson of Kuru and the son of Avikùit. (M.B. âdi Parva, Chapter 92, Stanza 54).

#<VIRAJA(M)># A particular tower in Dvàrakà. Whenever ørã Kçùõa wanted to be alone he went to this tower. (Mahàbhàrata, Sabhà Parva, Chapter 38).

#<VäRAKA(M)># A country. It is mentioned in Mahàbhàrata, Karõa Parva, Chapter 44, Stanza 43, that this country was to be avoided as the thought and customs and manners of this country were full of defilement.

#<VäRAKA># A King of the dynasty of Aïga. He was the son of øibi. Vãraka had three brothers named Pçthudarbha, Kaikaya and Bhadraka. (Agni Puràõa, Chapter 277).

#<VäRAKETU I># A son of the King Drupada of Pà¤càla. In the battle of Kurukùetra, Vãraketu confronted Droõa and was killed by Droõa. (M.B. Droõa Parva, Chapter 122, Stanza 33).

#<VäRAKETU II># A King of Ayodhyà.

#<VäRAMAHENDRA># The dwelling place of the asura named Nàga. (See under Nàgàstra).

#<VäRAMAöI># A King devoted to øiva. ørutàvatã was his wife. One day at the request of Vãramaõi, øiva fought with Yoginãs (women doing øakti worship). In that fight the Yoginãs defeated øiva.

@<[Page 860b]>@

#<VäRAMOKúA># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 51, that by visiting this holy place one could attain complete remission of one's sins.

#<VäRAöA># A Prajàpati. Mention is made in Mahàbhàrata, øànti Parva, Chapter 348, Stanza 41, that this Prajàpati learned the philosophy of purity and righteousness from Sanatkumàra and taught the hermit Raibhya what he had learned.

#<VäRAöAKA># A nàga (serpent) born in the family of Dhçtaràùñra. This nàga was burnt to death in the sacrificial fire of the serpent sacrifice performed by Janamejaya. (M.B. âdi Parva, Chapter 57, Stanza 18).

#<VäRAöä I># (VäRIöä). A daughter of Brahmà. First, Brahmà created the Saptarùis (the seven hermits) by his mind. After this Rudra was born from the anger of Brahmà, Nàrada from the lap of Brahmà, Dakùa from the thumb of Brahmà, Sanaka and the others from the mind of Brahmà, and the daughter Vãraõã from the left thumb of Brahmà. Dakùa married this Vãraõã. Nàrada took rebirth as the son of this couple.
     Dakùa married Vãraõã at the behest of Brahmà. At first this beautiful woman gave birth to five thousand sons. Nàrada misguided them. Dakùa got angry at this. He cursed Nàrada. Owing to that curse Nàrada had to take birth again as the son of Dakùa and Vãrani. (Devã Bhàgavata, Skandha 7).

#<VäRAöä II># A teacher-priest. According to Vàyu Puràõa, Vãraõã was a disciple of the famous teacher Yàj¤avalkya of the Yajurveda-line of disciples of Vyàsa.

#<VIRASA># A nàga (serpent) born in the family of Prajàpati Ka÷yapa. (M.B. Udyoga Parva, Chapter 103, Stanza 16).

#<VäRASENA I># The father of Nala. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 115, Stanza 65, that this King did not eat meat. (For further details see under Damayantã).

#<VäRASENA II># A King of Kosala. (See under Candrasena I).

#<VäRASIýHA I># The captain of the army of the asura Vyàlãmukha, who came to fight with Subrahmaõya. (Skanda Puràõa, Vãramahendra kàõóa).

#<VäRASIýHA II># A prince who was the son of King Vãramaõi and the relative of Rukmàïgada. It is stated in Padma Puràõa, Pàtàla khaõóa that this prince Vãrasiüha tied the sacrificial horse of ørã Ràma and fought with øatrughna who led the horse.

#<VäRâøRAMA># A holy hermitage. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 84, Stanza 145, that those who visit this holy hermitage would obtain the fruits of performing a horse sacrifice.

#<VIRâò I># The son of the daughter of Priyavrata. Svàyambhuva Manu married øataråpà. Two sons Priyavrata and Uttànapàda were born to them. A daughter was born to Priyavrata. Prajàpati Kardama married her. Three sons named Samràñ, Kukùi and Viràñ were born to them. (Agni Puràõa, Chapter 18).

#<VIRâò II># (VIRâò PURUúA). Viràñ Puruùa is the first incarnation of Brahmà. (For details see under Sçùñi).

#<VIRâòA>#
     1) %<General information.>% The King of Matsya country. During the pseudonymity of the Pàõóavas this King sheltered them. At the end of the pseudonymity of one year, the Kauravas had stolen the cows of Viràña. In the fight which ensued Arjuna entered the battlefield with Uttara, the son of King Viràña, and defeated the Kauravas and proclaimed that the life of pseudonymity was over. After that Abhimanyu married Uttarà the daughter of Viràña. (M.B. Viràña Parva).
     2) %<Other details.>%
     (i) This Viràña, the King of Matsya was born from a portion of the Marudgaõas. (M.B. âdi Parva, Chapter 67, Stanza 82).
     (ii) King Viràña had two sons named Uttara and øaïkha. It was with these sons that he attended the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 8).
     (iii) In the regional conquest conducted by Sahadeva, before the Imperial consecration-sacrifice of the Pàõóavas, Viràña fought with him and was defeated. (M.B. Sabhà Parva, Chapter 31, Stanza 2).
     (iv) King Viràña attended the Ràjasåya (sacrifice of imperial consecration) of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 44, Stanza 20).
     (v) Viràña gave as a gift to Yudhiùñhira two thousand tuskers adorned with gold chains. (M.B. Sabhà Parva, Chapter 52, Stanza 26).
     (vi) The name of the wife of King Viràña was Sudeùõà. (M.B. Viràña Parva, Chapter 9, Stanza 6).
     (vii) During the incognito-life of the Pàõóavas, King Viràña sheltered them in his palace. He took Yudhiùñhira as a court-favourite, Bhãmasena as the over-seer of his dining hall, Arjuna as the dancing master, Nakula as the head of the stables, and Sahadeva as the head of the cow-herds. (M.B. Viràña Parva, Chapters 7, 8, 10, 11 and 12).
     (viii) The first wife of King Viràña was Surathà, the princess of Kosala. A son named øveta was born to Viràña by Surathà. After the death of Surathà, he married Sudeùõà the daughter of Såta, King of Kekaya. To Sudeùõà two sons named øaïkha and Uttara and as the youngest, a daughter named Uttarà were born. (M.B. Viràña Parva, Dàkùiõàtya Pàñha, Chapter 16).
     (ix) It is stated in Mahàbhàrata, Viràña Parva, Dàkùiõàtyapàñha, Chapter 26, that King Viràña had ten brothers.
     (x) Viràña had two brothers named øatànãka and Madiràkùa. Såryadatta is another name of øatànãka. He was the commander of the army of Viràña. Madiràkùa was also called Vi÷àlàkùa. (M.B. Viràña Parva, Chapters 31 and 32).
     (xi) At the time of the theft of the cows, King Viràña engaged in combat with Su÷armà. (M.B. Viràña Parva, Chapter 32, Stanza 28).
     (xii) Su÷armà caught hold of Viràña alive. (M.B. Viràña Parva, Chapter 33, Stanza 7).
     (xiii) Viràña was one of the seven prominent commanders of the army of Yudhiùñhira. (M.B. Udyoga Parva, Chapter 157, Stanza 11).
     (xiv) On the first day of the battle of Bhàrata there was a combat between Viràña and Bhagadatta. (M.B. Bhãùma Parva, Chapter 45, Stanza 49).
     (xv) Viràña attacked Bhãùma. (M.B. Bhãùma Parva, Chapter 73, Stanza 1).
     (xvi) In the fight between Viràña and Droõa, øaïkha was killed. With that Viràña ran away. (M.B. Bhãùma Parva, Chapter 82, Stanza 14).
     (xvii) There was a combat between Viràña and A÷vatthàmà. (M.B. Bhãùma Parva, Chapter 110, Stanza 16).
     (xviii) Viràña combatted with Jayadratha. (M.B. Bhãùma Parva, Chapter 116, Stanza 42).
     (xix) Viràña fought with Vinda and Anuvinda. (M.B. Droõa Parva, Chapter 25, Stanza 20).
     (xx) In the fight with øalya, Viràña fell down unconscious. (M.B. Droõa Parva, Chapter 167, Stanza 34).
     (xxi) In the battle which followed, Droõàcàrya killed Viràña. (M.B. Karõa Parva, Chapter 6, Stanza 6).
     (xxii) Mention is made in Mahàbhàrata, Strã Parva, Chapter 26, Stanza 33, that the funeral ceremony of Viràña was conducted in a befitting manner and in Mahàbhàrata, øànti Parva, Chapter 42, Stanza 4, that Yudhiùñhira performed offering to the Manes for him.
     (xxiii) After death, Viràña entered heaven and joined the Marudgaõas. (M.B. Svargàrohaõa Parva, Chapter 5, Stanza 15).
     (xxiv) The synonyms used in Mahàbhàrata for Viràña are, Matsya, Matsyapati, Matsyaràñ, Matsyaràja etc.

#<VIRâòA (M)># The country called Matsya. King Viràña was the ruler of this country. (See under Viràña).

#<VIRâòANAGARA># The Capital of Matsya. Mention is made in Mahàbhàrata, Viràña Parva, Chapter 30, Stanza 28, that once the Kauravas and the Trigartas attacked this country.

#<VIRâòAPARVA># A prominent Parva (section) in Mahàbhàrata.

#<VIRâVA># A horse. The two horses yoked to the chariot given to Agastya by the giant Ilvala, were called Viràva and Suràva. (M.B. Vana Parva, Chapter 99, Stanza 17).

#<VäRAVARMâ I># A child born to King Tàladhvaja by Nàrada, when he assumed the form of an illusive woman of beauty. (For further details see under Tàladhvaja I).

#<VäRAVARMâ II># A King who ruled over the city of Sàrasvata. His chief queen was Màlinã, who was the daughter of a Yakùa. Vãravarmà stopped the sacrificial horse of the Pàõóavas. When Kçùõa and Arjuna got ready to fight with Vãravarmà to recover the horse, Vãravarmà, with the help of Yama fought with them. At last Kçùõa entered into a treaty with Vãravarmà and got the horse back.
     Vãravarmà had five sons named Subhàla, Sulabha, Lola, Kuvala and Sarasa. (Jaimini, A÷va: 47: 49).

#<VäRAVRATA># A King born in the family of Bharata. To Vãravrata who was the son of Madhu, two sons named Manthu and Amanthu were born. (Bhàgavata, Fifth Skandha).

#<VäRIöä># (VäRAöä). See under Vãraõã.

#<VIROCANA I>#
     1) %<General information.>% An asura. He was the son of Prahlàda and the father of Mahàbali. Three sons Virocana, Kumbha and Nikumbha were born to Prahlàda by his wife Dhçti. Virocana, though an asura, performed rites and rituals carefully. He was kind towards Brahmins. His son Bali became famous and got the name Mahàbali. (M.B. âdi Parva, Chapter 65, Stanza 19).
     2) %<Other details.>%
     (i) Once there was a controversy between Virocana and Sudhanvà. (See under Sudhanvà II).
     (ii) During the time of emperor Pçthu, when the asuras milked the earth Virocana stood as the calf. (M.B. Droõa Parva, Chapter 69, Stanza 20).
     (iii) Virocana is included among the ancient Kings of prominence. (M.B. øànti Parva, Chapter 227, Stanza 50).
     (iv) There is a story about the quest for knowledge about universal and individual souls, by Indra and Virocana, in Chàndogyopaniùad, as given below.
     Once the Devas and the asuras approached Prajàpati to learn about Brahman, the impersonal God. Prajàpati told them: "âtman (soul) is the first tattva (Essential being) which is sinless, eternal, desireless and unimaginable in the earth." Having heard this philosophy about the soul, the Devas selected Indra, and the asuras selected Virocana and to know the details, they sent them to Prajàpati as his disciples.
     Indra and Virocana stayed with Prajàpati for several years to know more about âtman. But Prajàpati did not reveal to them the secret about Brahman. At last to test them Prajàpati said "Your reflection that you see in water or mirror is the âtman (soul)."
     Virocana, who mistook what the Prajàpati said as truth immediately took his bath, put on costly dress and ornaments and stood near water and saw his reflection in water. After that, taking the reflection for soul, he spread this doctrine among his people. With this the asuras accepted body as soul. But the Devas did not recognize this philosophy. They accepted the doctrine that âtman is that essence of Nature which is alien to body and mind and which is pure.
     (v) There are two different statements about the death of Virocana in the Puràõas.
     (1) In the battle with Tàrakàsura, Virocana was killed by Devendra. (M.B. øànti Parva, Chapter 99. Brahmàõóa 1. 20. 35; Matsya: 10: 11; Padma Puràõa, Sçùñi Khaõóa 16).
     (2) The Sun God was pleased with Virocana and had given him a crown. The sun told him that death would come only if that crown was removed from the head by some body. Because of this boon Virocana became arrogant. So Mahàviùõu took the form of a beautiful woman and enticed Virocana towards him and taking away the crown killed him. (Gaõe÷a Puràõa 2, 29).
     According to Nàrada Puràõa, Mahàviùõu took the form of a Brahmin and reached the palace of Virocana. There changing the righteous wife of Virocana into a mad woman he killed Virocana.
     (vi) Virocana had two wives called Vi÷àlàkùã and Devã. Two children, Bala and Ya odharà were born by them. The wife of the famous Tvaùñà was this Ya÷odharà. (Brahmàõóa. 3: 1: 86; Nàrada Puràõa 2: 32: Bhàgavata, Skandha 9).
     (vii) Virocana had five brothers named Kumbha, Nikumbha, âyuùmàn, øibi and Bàùkali and a sister named Virocanà. (Vàyu Puràõa. 84, 19).

#<VIROCANA II># A son of Dhçtaràùñra. He was also called Durvirocana. This Virocana was present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 2).

#<VIROCANâ I># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 30).

#<VIROCANâ II># Daughter of Prahlàda the asura king. Tvaùñà married her. A son named Viraja was born to this couple. (Bhàgavata, Skandha 5). In Vàyu Puràõa, it is stated that the hermit Tri÷iras also was born to Tvaùñà by Virocanà.

#<VIROHAöA># A nàga (serpent) born in the family of Takùaka. This serpent was burnt to death in the sacrificial fire of Janamejaya. (M.B. âdi Parva, Chapter 57, Stanza 9).

#<VäRUDHâ># One of the three daughters of Surasà, the mother of the nàgas (serpents). The two other daughters were Analà and Ruhà. It is mentioned in Mahàbhàrata, âdi Parva, Dàkùiõàtya Pàñha, Chapter 66, that from this daughter Vãrudhà, the Vãruts such as Latà, Gulma, Vallã etc were born.

#<VIRæPA I># A son of Ambarãùa, a king of the Solar dynasty. It is stated in Bhàgavata, Skandha 9, that Ambarãùa had three sons called Ketumàn, øambhu and Viråpa.

#<VIRæPA II># It is mentioned in Mahàbhàrata, øànti Parva, Chapter 199, Stanza 88, that once Krodha (anger) changed its form and assumed the name Viråpa and conversed with Ikùvàku.

#<VIRæPA III># An asura (demon) ørã Kçùõa killed this asura. (M.B. Sabhà Parva, Dàkùiõàtya Pàñha, Chapter 38).

#<VIRæPA IV># One of the eight sons of Aïgiras. The eight sons of Aïgiras were Viråpa, Bçhaspati, Utathya, Payasya, øànti, Ghora, Saüvarta and Sudhanvà. These sons are called the Vàruõas or the âgneyas. (M.B. Anu÷àsana Parva, Chapter 85, Stanzas 130-131).

#<VIRæPAKA># An asura. In days of old this asura had ruled over the world. (Mahàbhàrata, øànti Parva, Chapter 227, Stanza 51).

#<VIRæPâKúA I># One of the elephants which hold up the earth from Pàtàla (underworld). It is said that earthquake occurs when this elephant shakes its head. (For details see under Aùñadiggajas).

#<VIRæPâKúA II># A Ràkùasa (giant) who fought on the side of Ràvaõa against ørã Ràma and Lakùmaõa. It is mentioned in Uttara Ràmàyaõa that this giant was born to Màlyavàn by a Gandharva damsel called Sundarã. Seven sons named Vajramuùñi, Viråpàkùa, Durmukha, Suptaghna, Yaj¤ako÷a, Matta and Unmatta and a daughter named Nalà were born to Màlyavàn by Sundarã.
     All these sons held prominent places in the army of Ràvaõa. It is mentioned in Agni Puràõa, Chapter 10, that in the battle between Ràma and Ràvaõa, when Kumbhakarõa was killed, the army was commanded by Kumbha, Nikumbha, Makaràkùa, Mahodara, Mahàpàr÷va, Matta, Unmatta, Praghasa, Bhàsakarõa, Viråpàkùa, Devàntaka, Naràntaka, Tri÷iras and Atikàya.
     When Sugrãva devastated the army of Ràvaõa and caused havoc among the giants, Viråpàkùa, who was an archer got on an elephant and entered the battlefield. He confronted Sugrãva first. He thwarted the stone flung at him by Sugrãva, and struck him. For a time Sugrãva found it difficult to withstand him. But in the battle which followed, Sugrãva struck Viråpàkùa down and killed him. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa, Sarga 97).

#<VIRæPâKúA III># One of the thirtythree notorious Dànavas (demons) born to Prajàpati Ka÷yapa by his wife Danu. It is stated in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 22, that it was this asura called Viråpàkùa, who had, later, taken rebirth as King Citravarmà.

@<[Page 863a]>@

#<VIRæPâKúA IV># An asura who was the follower of Narakàsura. This Viråpàkùa was killed on the bank of the river Lohitagaïgà. (Mahàbhàrata, Sabhà Parva, Dàkùiõàtyapàñha, Chapter 38).

#<VIRæPâKúA V># A Ràkùasa who was the friend of Ghañotkaca. (Mahàbhàrata, Droõa Parva, Chapter 175, Stanza 15).

#<VIRæPâKúA VI># This giant named Viråpàkùa was the friend of a stork called Ràjadharmà. (Mahàbhàrata øànti Parva, Chapter 170, Stanza 15). (See under Gautama V).

#<VIRæPâKúA VII># One of the eleven Rudras.

#<VIRæPâøVA># A King. This King had never eaten flesh in his life. (Mahàbhàrata, Anu÷àsana Parva, Chapter 156, Stanza 15).

#<VäRUT># See under Vãrudhà.

#<VäRYAøULKA># In ancient days the Kings wanted to give their daughters in marriage to the most valiant youths. The custom of showing their valour before the people, before getting the damsel became more prevalent, than giving money to get the girl. Thus marrying a girl by showing his valour is called Marriage by giving Vãrya÷ulka. (øulka means Nuptial gift). (Agni Puràõa, Chapter 4).

#<VäRYAVâN># An eternal Vi÷vadeva. (god concerned with offerings to the Manes. (M.B. Anu÷àsana Parva, Chapter 91, Stanza 31).

#<VIúACIKITSâ># (Treatment for poison). See under Sarpa.

#<VIøADA># A King who was the son of Jayadratha and father of King Senajit. (Bhàgavata, Skandha 9).

#<VIøâKHA I># One of the three brothers of Skandadeva. The other two were øàkha and Naigameya. There is a story regarding them in Mahàbhàrata, øànti Parva, as follows:--
     Skandadeva approached his father øiva. At that time øiva, Pàrvatã, Agni and Gaïgà, all wished in their minds that Skanda should come to him or her. Understanding the desire of each, by Yogabala (the power obtained by union with the Universal Soul) Skanda divided himself into four persons, Skanda, Vi÷àkha, øàkha and Naigameya and went to each of them respectively and fulfilled their desire. (For further details see under Subrahmaõya).

#<VIøâKHA II># A hermit. Mention is made in M.B. Sabhà Parva, Chapter 7, Stanza 19, that this hermit stays in the palace of Indra, glorifying him.

#<VIøâKHADATTA># A Sanskrit playwright. It is believed that his period was between the centuries five and nine A.D. His prominent play is "Mudrà Ràkùasa". He is known by the name Vi÷àkhadeva also. He was the son of King Bhàskaradatta and the grandson of Vañe÷varadatta. Of his works, only Mudràràkùasa has been found till now.

#<VIøâKHAYæPA># A holy place of pilgrimage. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 90, Stanza 15, that this spot became a holy place because Indra, Varuõa and other gods did penance here.

#<VIøâLA># A son of Ikùvàku. Mention is made in Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 47, that a son named Vi÷àla was born to Ikùvàku, by the celestial maid Alambuùà and that Vi÷àla built a city named Vi÷àlà. This Vi÷àla had a son named Hemacandra. It was near the city Vi÷àlà, that Ahalyà, the wife of Gautama, stood as stone, because of a curse. (See under Vi÷àlapurã).

#<VIøâLâ I># The queen of Ajamãóha, a King of the Lunar dynasty. (M.B. âdi Parva, Chapter 95, Stanza 37).

#<VIøâLâ II># The King Gaya once performed a sacrifice in the country called Gaya. Mention is made in Mahàbhàrata, øalya Parva, Chapter 38, Stanza 20, that Sarasvatã attended this sacrifice assuming the name Vi÷àlà.

#<VIøâLâ III># Wife of King Bhãma the son of Mahàvãrya. Three sons, Trayyàruõi, Puùkarã and Kapi were born to Bhãma by his wife Vi÷àlà. (Vàyu: 37: 158). In Matsya Puràõa, Vi÷àlà is mentioned as the wife of King Utakùaya.

#<VIøâLAKA I># A Yakùa (semi-god). Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 10, Stanza 10, that this Yakùa stays in the palace of Kubera, glorifying him.

#<VIøâLAKA II># A King. Vasudeva married this King's daughter Bhadrà. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 42, that after the marriage Bhadrà was kidnapped by øi÷upàla.

#<VIøâLâKúA I># One of the hundred sons of Dhçtaràùñra. Mention is made in Mahàbhàrata, Bhãùma Parva, Chapter 88, Stanza 15, that this Vi÷àlàkùa was killed by Bhãmasena in the battle of Bhàrata.

#<VIøâLâKúA II># Younger brother of King Viràña. He had another name Madiràkùa. (M.B. Viràña Parva, Chapter 32, Stanza 19).

#<VIøâLâKúA III># A son of Garuóa, (Mahàbhàrata, Udyoga Parva, Chapter 101, Stanza 9).

#<VIøâLâKúA IV># A King of Mithilà. He was present at the sacrifice of Ràjasåya (Imperial consecration) of Yudhiùñhira. (Bhàgavata, Skandha 10).

#<VIøâLâKúä># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 3).

#<VIøâLAPURä># A holy place on the basin of the Ganges. This place is in the forest Badarã. It is stated in Mahàbhàrata, Vana Parva, Chapter 90, that the hermitage of Naranàràyaõas, stood in this place. This city was built by the King Vi÷àla. (See under Vi÷àla).

#<VIøALYâ I># A river famous in the Puràõas. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 9, Stanza 20, that this river stays in the Palace of Varuõa glorifying him. This is a holy river. One could obtain the fruits of Agniùñoma Yaj¤a (a sacrifice) by taking a bath in this river.

#<VIøALYA II># A medicine. This medicine is used to extricate the arrow-heads that might have stuck on the body. (M.B. Vana Parva, Chapter 289, Stanza 6)

#<VIøALYAKARAöä># See under Mçtasa¤jãvani.

#<VIøAòHA># A son born to Balaràma by Revatã. (Vàyu Puràõa, 31: 6).

#<VIøIKHA># A King of the birds. It is stated in Brahmàõóa Puràõa, that Vi÷ikha was one of the sons born to Garuóa by øukã.

#<VIøIRâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 29).

#<VIúKARA># An asura who ruled over the world in days of old. (M.B. øànti Parva, Chapter 227, Stanza 53).

#<VIúöâPæ># A hermit who was the son of hermit Vi÷vaka. This Viùõàpå was once lost and was found again by the help of the A÷vins. This story is given in ègveda, Maõóala 1, Anuvàka 17, Såkta 116.

@<[Page 864a]>@

#<VIúöU>#
     1) %<General information.>% Brahmà, Viùõu and Mahe÷vara are the Lords of creation, sustenance and extermination of this perishable universe. These trimårtis (three figures) also are perishable. It is said, that one day of Brahmà will constitute thousand four-fold (catur) yugas and that during the life of Brahmà, fourteen Indras will fall down from heaven and die. This is a Brahmà age. The ages of two Brahmàs constitute the age of one Viùõu. At the end of the age Viùõu also will perish. The age of øiva is double the age of Viùõu. øiva also will perish at the end of his age. (Devã Bhàgavata, Skandha 5).
     When everything perishes there comes the deluge (the great flood). After that, for one hundred and twenty Brahmà years the universe will be desolate and void. In that deep eternal silence, Viùõu will be seen sleeping on a banyan leaf on the surface of water. That is the beginning of the next great age. In this stage, Bàlamukunda is the name of Mahàviùõu. As he remains on Nàra or water he will be called Nàràyaõa also.
     The name Viùõu means he who possesses the habit of Vyàpana (To pervade). While Viùõu, who has the power to spread his control over everything in whatever condition, lies on the banyan-leaf. From his navel, a lotus-stalk grows up, and on the top of the stalk, in the lotus flower, Brahmà comes into being. Brahmà does penance before Viùõu and extols him. Mahàviùõu confers on Brahmà the power of creation of the subjects. That Brahmà perishes along with the deluge and in his place another Brahmà is born. Thus in the life-time of Viùõu two Brahmàs come into being and perish.
     2) %<Beginning.>% In days of yore, when Viùõu was lying on the banyan leaf as Bàla Mukunda, he began to think "Who am I? Who created me? Why? What have I to perform?" -and soon an ethereal voice was heard, "I am everything. Except me, there is nothing eternal." From behind the voice Mahàdevã appeared, and said "Look Viùõu. What is there to wonder at? Whenever the universe is subject to creation, sustenance and extermination, you have taken origin by the glory of the Almighty. The Almighty or the omnipotence is beyond attributes. But we are all subjected to attributes. Your foremost attribute is Sattva (goodness-purity) Brahmà whose main attribute is the attribute of rajas (activity-passions), will originate from your navel. From the middle of the brows of that Brahmà, øiva will be born, whose main attribute is Tamas (inertia darkness). Brahmà, by the power of Tapas (penance) will acquire the power of creation and build the world. You will be the sustainer of that world. øiva will destroy the same world. I am Devã Màyà (Illusionpersonified as the wife of Brahman), the great power depending on you for the purpose of creation." After hearing these words of Devã, Viùõu went into meditation and deep sleep of contemplation.
     3) %<Avatàras (Incarnations).>% When injustice and lawlessness abound in the universe, Viùõu will incarnate in the world in various forms and shapes, and will drive away injustice and will reinstate righteousness. The basis and the indeclinable semen virile of all the incarnations, is this spirit of the universe. All Devas, all human beings and all animals are created from a portion of this soul of the universe, which in itself is a portion. Brahmà, first incarnated as Sanatkumàra and lived the life of a Brahmin student of chaste abstinence. The second incarnation was connected with the creation of the earth. It was the incarnation as a hog to redeem the earth which was immersed in the world of Rasàtala. The third incarnation was taken to create the sages and hermits. The Supreme God incarnated as the devahermit, Nàrada and taught Pa¤caràtra, the Vaiùõava÷àstra explaining the ways of observing Karmans. Fourthly, Viùõu took the incarnation of Nara-Nàràyaõas (two hermits) and performed tapas (penance), difficult to do. The fifth incarnation was that of Kapila who taught his disciple âsuri, a Brahmin, Sàïkhya (one of the six systems of Indian philosophy dealing with evolution). The next incarnation was taken, according to the request of Atri, as his son under the name Dattàtreya. Seventhly he took incarnation as Yaj¤a, the son born to Prajàpati Ruci, by his wife âkåti with the groups of devas (gods) such as Yàmas and others to sustain the Manvantara (age of Manu) of Svàyambhuva. The eighth incarnation was as the son of Bhagavàn Nàbhi by his wife Meru, and the ninth was, as the inner soul of Pçthu, according to the request of the sages and hermits, with a view to change the earth to such a state that medicinal herbs may grow in plenty everywhere. The tenth was, as Matsya (Fish) in Càkùuùa Manvantara deluge; the eleventh, as turtle, to lift up the mountain Mandara; the twelfth as Dhanvantari, and the thirteenth was as Mohinã (Charming woman). The fourteenth was that of Man-lion, the fifteenth was that of Vàmana, the sixteenth that of Para÷uràma, the seventeenth, that of Vyàsa, the eighteenth, that of ørã Ràma and the nineteenth was that of Ràma and the twentieth that of Kçùõa in the dynasty of Vçùõi. The twentyfirst was as Buddha in the beginning of the age of Kali. The twenty second incarnation was in the name of Kalki as the son of the Brahmin Viùõuya÷as. Each incarnation is explained in places where that word occurs. See under Avatàra.
     The avatàras of Mahàviùõu are numerous. Thousands and thousands of incarnations originate from Mahàviùõu as streams flow from a lake which overflows at all times. Hermits, Manus, Devas, Sons of Manus, Prajàpatis, all these are marks and portions of Mahàviùõu.
     (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Saçga 15; Agni Puràõa, Chapter 5; Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 40; Mahàbhàrata, Vana Parva, Chapter 83; Devã Bhàgavata, Skandha 1; M.B. øànti Parva, Chapter 121; Agni Puràõa, Chapter 12; Bhàgavata, Skandha 10; Bhàgavata, Skandha 5; Mahàbhàrata, Vana Parva, Chapter 272; Vana Parva, Chapter 149; øànti Parva, Chapter 339).
     4) %<Family life.>% Vaikuõñha is the dwelling place of Mahàviùõu. Mahàlakùmã is the prominent wife. It is seen in Devã Bhàgavata, Skandha 9, that besides Laksmãdevã, Gaïgà Devã and Sarasvatã also were the wives of Viùõu. Lakùmãdevã has taken several incarnations. Once she took birth from Khyàti, the wife of hermit Bhrgu. At this birth Dhàtà and Vidhàtà were her brothers. On another occasion, she arose from a lotus-flower which grew up from the sea of Milk. (To know more about the wives Lakùmã, Gaïgà and Sarasvatã, see under Gaïgà).
     There is none to be mentioned as the legitimate son of Mahàviùõu. But Brahmà is the first that could be imagined as the son of Viùõu. Besides, Mahàviùõu once created a bright son, by his mind. That son was named Virajas. øàstà is another son of Mahàviùõu. øiva became amorous with Mohinã (fascinating woman)--the form which Mahàviùõu took at the time of the churning of the Sea of Milk. They led a short family life as a result of which the son øàstà was born. (See under øàstà).
     5) %<Curses.>% Mahàviùõu had cursed and had been cursed on many an occasion. The most important of them are given below:
     (i) %<The curse of Mahàlakùmã>% Once Mahàviùõu looked into the face of Mahàlakùmã and laughed for no reason. Thinking that Mahàviùõu had been making fun of her, she cursed him saying "Let your head be severed from the body."
     At this period an Asura named Hayagrãva had done penance for a thousand years and obtained several boons. One boon was that he should be killed only by a man with the head of a horse. Hayagrãva attacked the devas (gods). Though the gods fought with Hayagrãva for many thousands of years they could not kill him. Even Viùõu, admitted defeat. Using the bow as a prop to his chin he stood thinking, for years. In the meanwhile white ants began to eat the string of the bow. When the string was broken, the bow straightened with a sudden jerk and the head of Mahàviùõu was severed from the trunk and was thrown away. Vi÷vakarmà cut off the head of a horse and joined it to the trunk of Viùõu, who instantly rose up and killed Hayagrãva. Thus satisfying the need of the gods and making the curse of Lakùmã come true, Viùõu regained his original form and returned to Vaikuõñha. (Devã Bhàgavata, Skandha 1).
     (ii) %<The curse of Bhçgu.>% The Asuras who were defeated in the war with Devas, approached Pulomà, the mother of their teacher-priest øukra, and sought protection. Pulomà, was the wife of hermit Bhçgu. She began to do penance for the destruction of devas. Knowing this Viùõu aimed his weapon, the Discus, at her and killed her. Bhçgu got angry and cursed Viùõu to take birth as a man and suffer the grief of separation from his wife for many years. This curse was the first cause of the incarnation of ørã Ràma. (For details see under Bhçgu, Para 4).
     (iii) %<The curse of Viùõu.>% Once the handsome King Revanta, mounted on the horse Uccai÷÷ravas and came to Vaikuõñha. Looking at the handsome youth, Lakùmã stood for a while enchanted by Revanta and his horse.
     Mahàviùõu was displeased at this, and cursed her to take birth on the earth as a mare. Accordingly she was born as a mare and when the duration of the curse was over returned to Vaikuõñha. (For details see under Ekavãra).
     (iv) %<The curse of Vçndà.>% See under Màyà÷iva.
     6) %<Contests and wars.>% Wars are very few in the Puràõas in which Viùõu had not participated directly or indirectly. As almost all of them have been dealt with in various places in this book, they are not given here. Only a few of the prominent among them are mentioned here.
     (i) %<Madhukaiñabhas.>% Madhu and Kaiñabha are two asuras born from the ear-wax of Mahàviùõu. They tried to attack Brahmà and Viùõu killed them. (See under Kaiñabha).
     (ii) %<Killing of Andhaka.>% Andhaka was a notorious asura. He was the minister of Mahiùàsura. When war broke out between asuras and Devas, Andhaka caused havoc among the devas. At last in the fight with Viùõu Andhaka was killed. (Devã Bhàgavata, Skandha 5).
     (iii) %<Killing of Vçtràsura.>% See under Vçtra.
     (iv) %<Ràhu.>% For the story of how Viùõu cut into two the asura Ràhu, see under Amçtam.
     (v) %<Contest with Brahmà.>% The story of Viùõu and Brahmà making a competitive journey to find out the crest and foot of øiva, is given with slight variations in most of the Puràõas. (For detailed story see under Brahmà, Para 5).
     (vi) %<For the story of how Viùõu confronted the asuras Nemi, Sumàlã and Màlyavàn>% see under each of those words.
     7) %<The weapons and ornaments of Viùõu.>% The following are the prominent ornaments and weapons of Viùõu.
     (i) %<ørãvatsa.>% This is a mark on the chest. It is said that this is the mark imprinted by the angry Bhçgu who kicked on the chest of Mahàviùõu. (See under Bhçgu).
     (ii) %<Pà¤cajanya.>% This is a white conch. Even by the touch of this conch man becomes wise. (For further details see under Pa¤caja I).
     (iii) %<The Discus Sudar÷ana.>% Vajranàbha is another name of this weapon. Viùõu uses this weapon to deal with fierce enemies. This is a wheel with a hole in the centre and thousand arms going out from the centre. The outer edge is sharp. This Sudar÷ana Cakra is operated by putting it on the first finger and turning it round, and releasing it at the enemy. Though it is terrible for the wicked and unjust, it forebodes good to good people and so it is Sudar÷ana (good to look at).
     (iv) %<Kaumodakã.>% This is the club. The syllable "Ku" means the earth. Kumodaka means he who delights the earth. He who makes the earth delightful is Viùõu. As the club is the property of Kumodaka (Viùõu) it is called Kaumodakã.
     (v) %<Kaustubha.>% This is the jewel of Mahàviùõu. (Ku = the Earth. Stubhnàti = Pervades (spreads). Kustubha = ocean. Kaustubha-obtained from the sea. This jewel obtained from the sea of milk at the time of its churning, is worn by Mahàviùõu on his neck. This is a red Jacinth.
     (vi) %<Nandaka.>% This is the sword of Viùõu. It is stated in Mahàbhàrata, øànti Parva, Chapter 166, that this sword was obtained from Indra.
     (vii) %<øàraïg.>% This is the name of the bow of Viùõu. This is called Vaiùõavacàpa (the bow of Viùõu) also. A description is given in Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 25, as to how this bow was obtained. It is as follows:
     Once the Devas made Viùõu and øiva quarrel with each other, to test their might. The fight between the two began. Vi÷vakarmà gave each of them a bow. The bow of Viùõu was called Vaiùõavacàpa; the bow of øiva was called øaivacàpa. This Vaiùõavacàpa is øàrïga. Due to the power of øàrïga, øiva was defeated in the fight. Getting angry øiva gave his bow to the King Devaràta of Videha. It was this bow that ørã Ràma broke at the time of the Svayaüvara marriage of Sãtà.
     After the fight, Viùõu gave his bow to ècãka. That bow changed hands from ècãka to Jamadagni and from him to Para÷uràma, who presented this bow to ørã Ràma on his return after the marriage with Sãtà.
     (viii) %<Vaijayantã.>% This is the necklace of Viùõu. This necklace, made of five jewels stuck together, is known by the name Vanamàlà, also. Viùõu has a charioteer named Dàruka and four horses named øaibya, Sugrãva, Meghapuùpa and Valàhaka. Garuóa is the conveyance of Viùõu. He holds conch, discus, club and lotus in each of his four hands. It is said that the discus was made by Vi÷vakarmà with the dust of the Sun. In Viùõu Puràõa particular mention is made about the ornaments of Viùõu.
     9) %<The names of Viùõu.>% The names of Viùõu given in Amarako÷a and their meanings are given below.
     1) Viùõu. He who is spread everywhere.
     2) Nàràyaõa. (i) He who lies on water. (nàram = water). (ii) He who had adopted Nàra (human body) in incarnations. (iii) He who enters the human society (Nàra) as Jãvàtmà (individual soul).
     3) Kçùõa. (1) of dark complexion. (2) He who does Karùaõa (pulling or dragging) on the agha (sin) of jagat (world).
     4) Vaikuõñha. (1) The son of Vikuõñhà. There is an incarnation as such. (2) At the time of creation twentythree Tattvas (essences-elements) did not join with one another. So Viùõu joined earth to water, ether to air and air to fire; Thus their individual existence was made Vikuõtha-prevented. By achieving this he became Vaikuõñha. (3) Vikuõñha means wisdom (knowledge). So Vaikuõñha is he who has acquired knowledge. (4) Vaikuõñha means holy basil (a herb). So Vaikuõñha is he who wears rosary of holy basil. (5) Kuõñha means Màyà--Illusion. So Vaikuõñha is Màyà Maya or he who is blended with Illusion. (the female creative energy).
     5) Viùñara÷ravas. (1) Viùñara--tree--banyan tree. He who is universally known as banyan tree. (2) Viùñara-a bundle of darbha grass. (Poa grass). He whose earlobe is like this. (3) Viùñara = is spread--He whose fame is spread everywhere.
     6) Dàmodara. (1) Stomach is tied by a rope. (2) Dàma--names of the worlds. He who bears all the worlds in his stomach. (3) He whose habit is dama or self-restraint, is Dàmodara.
     7) Hçùãke÷a--(1) The ä÷a-lord, of hçùãkas--organs of senses. (2) He who makes the world hçùta--delighted-bristling with his Ke÷as--hairs.
     8) Ke÷ava (Ka-Brahmà. ä÷a-øiva). (1) The Lord of Brahmà and øiva. (2) He who has killed Ke÷ã. (3) He who has three Ke÷as (heads) i.e. Brahmà-Viùõu-ä÷a.
     9) Màdhava. (1) Dhava-husband of Mà-Lakùmã. (2) He who is born of the dynasty of Madhu. (3) He who has killed Madhu.
     10) Svabhå. He who comes into existence by himself.
     11) Daityàri the enemy of Daityas (the asuras, demons).
     12) Puõóarãkàkùa. (1) With akùis-(eyes) like puõóarãka-(lotus). (2) He who dwells in the lotus, that is the heart of devotees.
     13) Govinda. (1) He who lifted up the earth assuming the form of a hog. (2) He who protects the heaven. (3) He who redeemed the Vedas.
     14) Garuóadhvaja. He whose ensign is Garuóa (Eagle).
     15) Pãtàmbara. He who wears yellow silk.
     16) Acyuta. He whose position has no displacement.
     17) øàrïgã. He who has the bow called øàrïga.
     18) Viùvaksena. He whose army spreads.
     19) Janàrdana. (1) He who destroys janana-birth (birth and death) (2) He who had destroyed the asuras called Janas.
     20) Upendra. He who had become the younger brother of Indra by taking birth as Vàmana.
     21) Indràvaraja. Younger brother of Indra.
     22) Cakrapàõi. He who has cakra--the weapon Discus -in his hand.
     23) Caturbhuja. He who has four hands.
     24) Padmanàbha. He who has lotus in his navel.
     25) Madhuripu. The enemy of the asura named Madhu.
     26) Vàsudeva. (1) The son of Vasudeva. (2) He who dwells in all living beings as individual soul.
     27) Trivikrama. He who has measured the three worlds in three steps. (In his avatàra as Vàmana).
     28) Devakãnandana. The son of Devakã.
     29) øauri. Born in the dynasty of øårasena.
     30) ørãpati. The husband of Lakùmã.
     31) Puruùottama. The noblest of men.
     32) Vanamàlã. He who wears the necklace which reaches up to the leg and is called Vanamàlà.
     33) Balidhvaüsã. He who had killed the asura called Bali.
     34) Kaüsàràti. The aràti-(enemy) of Kaüsa.
     35) Adhokùaja. He who is not discernible to the organs of senses.
     36) Vi÷vambhara. He who rules over the Vi÷va (world).
     37) Kaiñabhajit. He who became victorious over Kaiñabha.
     38) Vidhu. Expert in all things.
     39) ørãvatsalà¤cchana. He who has the mark or scar of ørãvatsa on his chest.
     40) Puràõapuruùa. The earliest man.
     41) Yaj¤apuruùa. He who is remembered in yàgas-sacrifices.
     42) Narakàntaka. He who had killed Naraka.
     43) Jala÷àyã. He who lies in water.
     44) Vi÷varåpa. One who has the cosmic form.
     45) Mukunda. He who gives salvation.
     46) Muramardana. He who had suppressed Mura.
     10) %<Sahasra Nàmans.>% (Thousand names of Viùõu). The list of thousand names of Viùõu, is present in Padma Puràõa, Uttarakhaõóa, Chapter 72. In Mahàbhàrata, Anu÷àsana Parva, Chapter 149, also all the thousand names are given. Variations are seen in these two lists.
     11) %<Other details>% (i) Mention about Mahàviùõu occurs in several places in ègveda. But more prominence is given to Indra. Though Viùõu is exalted in five ègveda mantras (incantations), when compared with other gods, Viùõu is only a lesser god. The story of Trivikrama is hinted in ègveda. But there is no mention about the incarnation of Vàmana or Mahàbali. ègveda gives Mahàviùõu only the position of a younger brother of Indra. That is why the author of Amarako÷a has given Viùõu synonyms such as Upendra, Indràvaraja etc.
     (ii) Mahàviùõu was one of those who came to see øivaliïga (Phallus) when it was detached and fell down at the curse of hermit Bhçgu. (For details see under øiva).
     (iii) Mahàviùõu gave Subrahmaõya as attendants two Vidyàdharas named Vardhana and Nandana. (M.B. øalya Parva, Chapter 45, Stanza 37).
     (iv) Mahàviùõu gave Subrahmaõya the necklace Vaijayantã. (M.B. øalya Parva, Chapter 45, Stanza 49).
     (v) It is stated in Mahàbhàrata, Sabhà Parva, Chapter 11, Stanza 25, that Mahàviùõu stays in the assembly of Brahmà.
     (vi) Mahàviùõu showed grace to Uparicara vasu. (M.B. øànti Parva, Chapter 337, Stanza 33).
     (vii) Mahàviùõu once took birth as the son of Aditi. From that day onwards he got the name âditya also. (For details see under Aditi). For further details regarding Mahàviùõu, see under Viràñpuruùa, Prakçti, Puruùa, Brahmasçùñi, Avatàra, Amçta, Garuóa, Lakùmã, Gaïgà etc.

#<VIúöUCITTA># A noble Vaiùõavite devotee, who lived in Tamil Nadu. He lived in Villiputtur. It is said that he was the incarnation of Garuóa. Viùõucitta had another name Periyàlvàr. âõóàl who was famous among the âlvàrs was the daughter of Viùõucitta.
     Viùõucitta sang holy hymns in praise of the beloved god. The hymns of praise he sang are called Pallàõóu. He got the name Periyàlvàr or the foremost of the devotees.
     Once at Villiputtur, while he was getting beds ready to plant holy basil, he was attracted by a divine infant. It seemed to Viùõucitta that the little girl was lying among the basil plants. He took the child home and named her Godà. It was this Godà who became the famous âõóàl later. Legends say that the birth of âõóàl was in 97 Kali Era. Scholars say that Godà was born in the middle of 7th century. There is another story which mentions that âõóàl was born from a portion of Goddess Earth.

#<VIúöUDâSA># A Vaiùõavite devotee who lived in ancient days. The story of this devotee who defeated his king Cola in devotion to Viùõu, is given in Padma Puràõa, Uttara Khaõóa, Chapter 110. The story is as follows.
     In days of old there was a king named Cola in Kà¤cãpura. It was because of his reign that the country got the name Cola. He had performed several sacrifices. On the banks of the river Tàmraparõã, stood his golden Yåpas (pegs on which sacrificial animals were tied) that the place looked like Caitraratha.
     Once the king went to the temple and worshipped Viùõu by offering flowers of gold and jewels such as chalcedony and prostrated before Viùõu and rose up. At that time a Brahmin named Viùõudàsa from his own city came there to worship, with holy basil and water as offerings. He worshipped with the leaves and flowerbunches of holy basil. Because of his worship by holy basil, the king's worship by jewels, was dimmed. The emperor got angry and said, "Viùõudàsa, you are a poor man who does not know how to worship Viùõu. What merit has your worship of holy basil after mine of jewels?" Both began to contest on this point. At last the king said "Let us see who between us will get oneness with Viùõu first, you or I"
     After saying this the king went to his palace. He appointed Mudgala the high priest and began to perform a sacrifice to Viùõu. The sacrifice was going on with pomp and festivities. Viùõudàsa also was immersed in devotion to Viùõu to the best of his abilities.
     Once Visõudàsa, after his usual prayer and meditation prepared rice-food. But somebody took away the cooked rice unseen by Viùõudàsa. Fearing that he would miss the time for his evening prayer, he did not think of cooking food again. Next day also he cooked food and went for evening prayer. On that day also the rice was stolen. This continued. One day after cooking the food, Viùõudàsa waited close by in a hidden corner. He saw a low-caste man who was a mere skeleton because of famine, stealing the cooked rice and feeling pity on him he said, "Stop, stop. How can you eat it without any oily thing? See, take this ghee also." Saying so he drew near. The out-caste was terrified at this and ran away. On the way he stumbled and fell. Viùõudàsa ran to the spot and fanned him with his cloth. When he rose up the figure in the place of the low-caste was that of the real ørã Nàràyaõa with conch, discus and club held in his hands. Because of devotion Viùõudàsa stood benumbed. While the King Cola and the people were looking on, Viùõudàsa got into the divine Vimàna and went to the world of Viùõu.

#<VIúöUDATTA># Son of the Brahmin named Vasudatta. The story of Viùõudatta is quoted to prove that bad omens at the beginning of a journey is a warning that the journey would not be fruitful and that it would be rather dangerous.
     When Viùõudatta became sixteen years old he decided to go to the city of Valabhã for his education. Seven Brahmin boys of his age gathered together and joined him. Deciding not to separate from each other, they started for Valabhã, without the knowledge of their parents. When they proceeded a little further they saw a bad omen. Viùõudatta stood undecided, but the others pressed him on and they continued their journey. Next day by evening they reached a village of forest tribes. After walking through the village they reached the house of a woman. They got her permission to stay there for the night. They all lay in a corner. Immediately all slept. Viùõudatta alone lay awake. When the night advanced, a man entered the house. The woman and the man talked for a while and carried on sexual sports, and they lay together and slept. A light was burning in the room. Viùõudatta saw everything through the cleavage of the shutters, and thought. "I am sorry that we have come to this house. He is not her husband. Sure! she is a harlot." As he was thinking thus, foot-steps were heard in the courtyard. A young man fixed his servants in their places. Then he entered the house and saw Viùõudatta and his friends. The new-comer was also a forest-man. He had a sword in his hand. He was the owner of the house. Viùõudatta said that they were travellers. When he heard it, without saying anything he got inside and saw his wife sleeping with her lover. With the sword in his hand, he cut off the head of the lover. He did not kill the woman, who did not know that her lover was killed. The forester laid the sword down and lay in the same bed and slept. The light was burning.
     After a while the woman woke up, and saw her husband who had cut her lover into two. She stood up quickly and took the trunk of her lover and placed it on her shoulder and taking the head in one hand, went out and hid them in the pile of ashes. Then she returned and lay down. Viùõudatta had followed her stealthily and seen what she had done. He also returned and sat in the midst of his friends. She rose up and took the sword of her husband and killed him with it. Then coming out she cried aloud. "Oh dear! These travellers have killed my husband." The servants woke up and came to the house and saw their master lying dead. They tried to attack Viùõudatta and his friends. Viùõudatta told them everything that he had seen, and showed them the head and the trunk of her lover, hidden in the ashes. When they saw this they understood everything. They tried the woman. At last she admitted the crime. They expelled her and drove her away. After this the travellers returned to their homes. (Kathàsaritsàgara, Madanama¤cukàlambaka, Taraïga 6).

#<VIúöUDHARMâ># A child of Garuóa. (Mahàbhàrata, Udyoga Parva, Chapter 101, Stanza 13).

#<VIúöUJVARA># A great disease used by people to defeat their enemies. The antidote for Viùõujvara is øivajvara. In ancient days, in the fight between ørã Kçùõa and Bàõa, øivajvara was sent against ørã Kçùõa by Bàõa and to prevent it ørã Kçùõa sent Viùõujvara against Bàõa. (Bhàgavata, Skandha 10).

#<VIúöULOKA># Vaikuõñha. It is mentioned in Devã Bhàgavata, Skandha 7, that this world is situated on the top of Mahà Meru along with the worlds of Indra, Agni, Yama, øiva, Brahmà etc.

#<VIúöUMATä># The queen of the king named øatànãka. Sahasrànãka was the son born to Viùõumatã and øatànãka. (Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 1).

#<VIúöUPADA># A place at the source of the river Gaïgà See under Gaïgà.

#<VIúöUPADATäRTHA># A holy place. It is stated in Mahàbhàrata, Vana Parva, Chapter 83, that by bathing in this place and worshipping Vàmana, one could attain the world of Viùõu. This place is on the bank of the river Vipà÷à. It is mentioned in Droõa Parva, Chapter 8, that Arjuna, in his dream, had travelled with ørã Kçùõa to the world of øiva and had, on the way, visited this holy place.

#<VIúöUPA¥JARA># A Mantra (spell) taught to Devã Kàtyàyanã by øiva. (See under Pàrvatã).

#<VIúöUPæJâ># (Form of worshipping Viùõu). There are conventions regarding the form of worship of Viùõu and his satellite gods. The general form of that worship is given below:
     Lakùmã, Gaïgà, Dhàtà, Vidhàtà, Yamunà, Navanidhis (nine treasures), Vàstupuruùa, øakti, Kårma (turtle) Ananta (serpent) and Pçthivã (Earth) are the satellites of Viùõu. First you must bow before Acyuta, (Viùõu) with all his satellites. Then worship Dharma (Virtue) Wisdom, self-renunciation, Supernatural power and Lawlessness, Ignorance, Want of Self-renunciation and want of supernatural powers, and then Bulb, Stalk, Lotus, Filament and pericarp of the lotus and, the four Vedas, four Yugas (ages) and the three attributes, Sattva (purity) Rajas (passion) and Tamas (darkness). After this the three Maõdalas (regions) of Arka (the Sun) Soma (the Moon) and Vahni (fire). After this the nine powers should be worshipped. Vimalà, Utkarùiõã, J¤àna, Kriyà, Yoga, Prahva, Satya, Kànti and ä÷a are the nine powers. In the same way, Durgà, Sarasvatã, Gaõapati and Kùetrapàla also should be worshipped. As the next step heart, head, lock of hair, armour, eyes and the weapons should be worshipped. Then worship the conch, the Discus the club, the lotus, the mark ørãvatsa, the Kaustubha, the Vanamàlà, the Earth, Guru and Garuóa. With prayer and oblations offered to Indra, Agni Yama, Nirçti, Varuõa, Vàyu, Kubera, ä÷a, Ananta and Brahmà, who are the guardians of the ten directions and the weapons and conveyance and Kumuda and the others (the four mountains standing near the Mahà Meru) and Viùvaksena (Viùõu) Viùõupåjà will be finished. By performing this worship of Viùõu and his satellites, one could attain all one's wishes. (Agni Puràõa, Chapter 21)

#<VIúöUPURâöA># One of the eighteen Puràõas. Viùõu Puràõa is the description of the activities in Varàha Kalpa (the age of Varàha--Boar). There are twentythree thousand granthas in this Puràõa. It is stated in Agni Puràõa, Chapter 272, that if this book Viùõu Puràõa is given as a gift along with cow and water on the full moon day of the month of âùàóha, the giver would attain the city of Viùõu. (For further details see under Puràõa).

#<VIúöURâTA># Another name of Parãkùit.

#<VIúöUøARMâ># See under øiva÷armà.

#<VIúöUVRATA># A Vrata (fast or vow) taken thinking of Viùõu in mind. By taking this vow, one could get what one desires for.
     Worship Viùõu, after bathing his image on the first day of the vow of four days, beginning with the second day of the bright lunar fortnight in the month of Pauùa, with mustard; on the next day with gingelly seeds; on the third day with Orris root and on the fourth day with all the medicinal herbs. 'All the medicinal herbs', means medicine such as Mà¤cã, Oris root, Costus, Bitumen (stone juice), Saffron, Curcuma, bulb of Kaccåri, Flower of Michelia Champaca and bulb of Cyperus grass. After bathing the image as given above, Viùõu must be exalted on the first day by the name Kçùõa, on the second day by the name Acyuta, on the third day, by the name Ananta and on the fourth day, by the name Hçùãke÷a. The worship should be performed by offering flower, on the feet on the first day, on the navel on the second day, on the eyes on the third day and on the head on the fourth day, and Candra should be given oblations and exalted by names such as øa÷ã on the first day, Candra on the second day, øa÷àïka on the third day and Indu on the fourth day. It is ordained in Chapter 177, of Agni Puràõa, that the worship of Viùõuvrata should be conducted in this way. This is a form of worship observed by Kings, women and Devas (gods).

#<VIúöUVèDDHA># A King. He was the son of Trasadasyu. It is mentioned in Brahmàõóa Puràõa that Viùõuvçddha who was a Kùatriya by birth, became a Brahmin by penance.

#<VIúöUYAøAS># Another name of Kalkã. (For further details see under Kalkã).

#<VIøOKA I># The charioteer of Bhãmasena. In the Bhàratabattle Bhagadatta struck him and he fell unconscious. (M.B. Bhãùma Parva, Chapter 95, Stanza 76).

#<VIøOKA II># A prince of Kekaya. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 82, Stanza 3, that this prince was killed by Karõa in the battle of Bhàrata.

#<VIøOKA III># A Yàdava prince born to Kçùõa by Trivakrà. This prince who was the disciple of Nàrada had written the book, "Sàtvatatantra". (Bhàgavata, Skandha 10).

#<VIøOKâ I># Mention is made in Mahàbhàrata, Sabhà Parva, Dàkùiõàtyapàñha, Chapter 38, that ørã Kçùõa had a wife called Vi÷okà.

#<VIøOKâ II># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 5).

#<VIøRAVAS># Father of Ràvaõa.
     1) %<General Information.>% Vi÷ravas was the son born to Pulastya the son of Brahmà, by his wife Havirbhuk. The son Vai÷ravaõa was born to him by his wife Ilabilà (Ióabióà) and Ràvaõa and his brothers by his wife Kaikasã. In Mahàbhàrata, Vana Parva, Chapter 274, there is a story about the birth of Vai÷ravaõa (Kubera) as son to Vi÷ravas.
     The son Vai÷ravaõa was born to Pulastya. Vai÷ravaõa rejected his father Pulastya and served his grandfather Brahmà. Pulastya did not like this. He generated another son Vi÷ravas from half of his body. Vi÷ravas tried to wreak vengeance on Vai÷ravaõa, who took refuge near Brahmà, who was much pleased at Vai÷ravaõa and granted him immortality, the state of being the owner of wealth, the position of 'Lokapàla', connection with øiva, a son named Nalakåbara, the city of Laïkà, the Puùpaka Vimàna, the lordship of the Yakùas and the title Ràjaràja (King of Kings).
     2) %<Family Life.>% Kubera engaged three beautiful Ràkùasa damsels, Puùpotkañà, Ràkà and Màlinã to attend on Vi÷ravas. Puùpotkañà had the name Kaikasã also. Kaikasã gave birth to Ràvaõa and Kumbhakarõa. Khara and øårpaõakhà were born to Ràkà and Màlinã gave birth to Vibhãùaõa. (M.B. Vana Parva, Chapter 275, Verse 7).

#<VIøRAVâøRAMA># A holy place situated on the boundary of the country ânartta. Kubera was born in this place. (Mahàbhàrata, Vana Parva, Chapter 89, Stanza 5).

#<VIúæCIKâ># See under Brahmà, Para 12).

#<VIøUöôä># A nàga (serpent) born in the family of Ka÷yapa. (Mahàbhàrata, Udyoga Parva, Chapter 103, Stanza 16).

#<VIúUVAT># The time, when night and day are equal, is called Viùuvat. (Viùõu Puràõa, Aü÷a 2, Chapter 8).

#<VIøVA># A Kùatriya King. It is stated in Mahàbhàrata, âdi Parva, Chapter 67, Stanza 36, that this King was born from a portion of Mayåra, an asura.

#<VIøVâ># A daughter of Prajàpati Dakùa. (Mahàbhàrata, âdi Parva, Chapter 65, Stanza 12).

#<VIøVABHUK I># A story about the birth of five Indras, on earth, in the form of Pàõóavas, is given in Mahàbhàrata, âdi Parva, Chapter 196, Stanza 29. Vi÷vabhuk is one of them. The remaining four were, Bhåtadhàmà, øibi, øànti and Tejasvã.

#<VIøVABHUK II># The fourth son of Bçhaspati. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 219, Stanza 17, that it is this Vi÷vabhuk, who sits in the stomach of all living things and digests food. This Agni (fire) is particularly worshipped in sacrifices. The Puràõas say that the river Gomatã is the wife of this Agni (fire).

#<VIúVâC># An asura. Mention is made in ègveda, Maõóala 1, Anuvàka 17, Såkta 117 that the race of this Asura was destroyed by the A÷vinãdevas.

#<VIøVâCä># A celestial maid. She is one of the prominent celestial maids such as Urva÷ã and others. Once King Yayàti played with Vi÷vàcã. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 122, Stanza 65, that Vi÷vàcã had attended the birth festival of Arjuna and sang some songs. Her duty is to stay in the palace of Kubera and serve him. (M.B. Sabhà Parva, Chapter 10, Stanza 11).

#<VIøVADAýúòRA># An asura. Mention is made in Mahàbhàrata, øànti Parva, Chapter 227, Stanza 52, that this asura also had been a ruler of this world.

#<VIøVADEVAS># A group of Devas. Dharmadeva married ten daughters of Dakùa, Vi÷và was one of them. Vi÷vadevas are the sons of Vi÷và. The Sàdhyas were born from Sàdhyà, the Marutvans from Marutvatã, the Vasus from Vaså, the Bhànus from Bhànå and the Devas who boast about Muhårta (auspicious moment) were born from Muhårtà. Lambà gave birth to Ghoùa and Yàmã to Nàgavãthã. (Viùõu Puràõa, Aü÷a 1, Chapter 15).

#<VIúVAGAøVA I># An ancient King in India. He was the son of emperor Pçthu born in the dynasty of Ikùvàku and the father of the King Adri. By giving alms of cows, he became famous. Viùvaga÷va was a pure vegetarian. (M.B. Vana Parva, Chapter 20, Stanza 3; Anu÷àsana Parva, Chapter 76, Stanza 25; Anu÷àsana Parva, Chapter 115, Stanza 58).

#<VIúVAGAøVA II># A King born in the dynasty of Påru. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 27, Stanza 14, that this King was defeated by Arjuna during his Northern Regional conquest.

#<VIøVAJIT I># A King of the Aïga dynasty. He was the son of Jayadratha. (Agni Puràõa, Chapter 277).

#<VIøVAJIT II># A King descended from Yayàti. This King was the son of Suvrata and the father of Ripu¤jaya. (Bhàgavata, Skandha 9).

#<VIøVAJIT III># The third son of Bçhaspati. He has the intelligence of all the living beings in all the worlds. That is why he was given the name Vi÷vajit. (M.B. Vana Parva, Chapter 219, Stanza 16).

#<VIøVAJIT IV># An asura. It is mentioned in Mahàbhàrata, øànti Parva, Chapter 227, Stanza 53, that in days of yore, this asura had been ruling over the world and that because of his fate he had to leave this world.

#<VIøVAKA># A hermit of the period of ègveda. Once Viùõàpå the son of this hermit was lost. The father praised the A÷vinidevas, who showed him his son as one shows a lost cow. (ègveda, Maõóala 1, Anuvàka 8, Såkta 116).

#<VIøVAKARMâ># The architect of the Devas.
     1) %<Birth.>% Vi÷vakarmà is the son of Prabhàsa, the eighth of the Eight Vasus. Varastrã, the sister of Bçhaspati, a celibate woman who had attained Yogasiddhi (union with the Universal Soul) and travelled all over the world was the wife of Prabhàsa. Prajàpati Vi÷vakarmà was born to Prabhàsa by Varastrã. This Vi÷vakarmà was the inventor of innumerable kinds of handicrafts, the architect of the gods, maker of all kinds of ornaments, and the most famous sculptor. He was the maker of all the aerial chariots of the Devas. (Viùõu Puràõa, Aü÷a 1, Chapter 15).
     2) %<Children.>% Though mention is made about many children of Vi÷vakarmà in Various Puràõas, five sons and four daughters are mostly spoken of. When Mahàviùõu took the incarnation of ørã Ràma for a stipulated purpose, the devas took birth as monkeys in forests, to help Mahàviùõu. Mention is made in Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 18, that Nala a very big monkey was begotten by Vi÷vakarmà.
     The other four sons of Vi÷vakarmà are mentioned in Viùõu Puràõa, Aü÷a 1, Chapter 15. Four sons named Ajaikapàt, Ahirbudhnya, Tvaùñà and Rudra were born to Vi÷vakarmà. The great hermit and sage Vi÷varåpa was the son of Tvaùñà. Hara, Bahuråpa, Tryambaka, Aparàjita, Vçùàkapi, øambhu, Kapardã, Raivata, Mçgavyàdha, øarva, and Kapàlã are the eleven Rudras. They are the ä÷varas (gods) of the three worlds. It is said that in this way there are one hundred Rudras with shining radiance.
     The daughters of Vi÷vakarmà:--The four prominent daughters are Saüj¤à, Citràïgadà, Suråpà and Barhiùmatã. The Sun married Saüj¤à. Sun got three children, Manu, Yama and Yamã by Saüj¤à. (Viùõu Puràõa, Aü÷a 3, Chapter 2). Priyavrata, the brother of Uttànapàda, married Suråpà and Barhiùmatã. Of these the first wife gave birth to ten sons named Agnãdhra, Idhmajihva, Yaj¤abàhu, Mahàvãra, Rukma÷ukra, Ghçtapçùñha, Savana, Medhàtithi, Vãtihotra and Kavi and last of all a daughter named ærjjasvatã. Of these Kavi, Savana and Mahàvãra became abstemious and well-versed in Brahmavidyà (theosophy). By the other wife three other sons Uttama, Tàmasa and Raivata were born to Priyavrata. These grew up to be famous and gradually became lords of Manvantaras. This Priyavrata lived with his sons and ruled over the country for eleven Arbuda ages (Arbuda = ten crores). In spite of his old age, his faculties or his body did not become weak. (Devã Bhàgavata, Skandha 8).
     Citràïgadà was the fourth daughter of Vi÷vakarmà. Ghçtàcã was her mother. The young and beautiful Citràïgadà one day went to bathe in the river in the Naimiùa forest. When she got into the water the prince Suratha, the son of King Sudeva came there. Their eyes met. Both fell in love with each other. In spite of the advice of her maids she succumbed to the desire of the King. Knowing this her angry father Vi÷vakarmà came to her and said, "Since you have deviated from the path of righteousness and abandoned your soul to a libertine, you will not have marriage, and hence you will not enjoy the pleasures of having a husband or child." As soon as she was cursed, the river Sarasvatã carried the prince Suratha thirteen yojanas down along with her current. Because the King was washed away by the current Citràïgadà fell down unconscious. The maids sprinkled the water from the river Sarasvatã on her face. Still she lay there as dead. Thinking that she was dead, her maids went in different ways to fetch firewood and fire. When the maids were gone, she came to herself and looked on all sides. Seeing none of her maids in the vicinity, she felt miserable and jumped into the river Sarasvatã, and the current carried her down and pushed her into the great river Gomatã. Being aware of her future, the great river Gomatã pushed her down and placed her in a big forest where lions, leopards, tigers etc. lived in plenty.
     A Guhyaka (a section of Yakùas) who was going through the sky, saw Citràïgadà in the forest, and in reply to his enquiry she told her story to him. Guhyaka blessed her and advised her to go to the temple close by and to worship ørãkaõñhe÷vara, so that every thing might end well. Accordingly Citràïgadà reached ørãkaõñhe÷vara on the south of Kàlindã, bathed in the Yamunà at noon and went to the temple and bowed before ørãkaõñha Mahe÷vara.
     At that time the hermit ètadhvaja, well-versed in Sàmaveda came there to bathe. The hermit called Citràïgadà and enquired about her. She told the hermit all that had happened to her. Hearing her story, the hermit became angry and cursed Vi÷vakarmà. "Let that Vi÷vakarmà who has behaved so cruelly towards his own daughter become a monkey." Then he called Citràïgadà and said to her. "Good girl, go to the holy place called Saptagodàvara and worship Hàñake÷vara Mahàdeva. Devavatã, the daughter of the asura Kandàramàlã the hermit woman Damayantã, the daughter of â¤jana, a Guhyaka, and Vedavatã the daughter of Parjanya would come there. At the time when these three young women meet together at Hàñake÷vara, you will unite with your husband." Being overjoyed at the words of the hermit, Citràïgadà went to Saptagodàvara, lived there and worshipped øiva. ètadhvaja went on his way.
     Vi÷vakarmà, transformed into a huge monkey, was causing havoc and devastation in the forest. Once the five-year-old son of ètadhvaja, called Jàbàli had gone to bathe in the river. The Vi÷vakarmà monkey chased this boy and caught him and taking him to the top of a Banyan tree, placed him close to the branches and tied him fast with creepers. After this the monkey went to Mahàmeru. As the second adventure, the monkey separated Damayantã from her father A¤jana, a Guhyaka. Damayantã was born to A¤jana by the celestial maid Pramlocà. Hermit Mudgala had once prophesied that this Damayantã would become the prominent wife of a King. The delighted Damayantã was once about to get into the water of the holy bath Hiraõvatã, with her maids when the Vi÷vakarmà-monkey ran to the spot and the terrified Damayantã jumped into the river and was carried down by the current. She floated down and got into a forest. It was in this forest that Jàbàli was tied to the banyan branches. Damayantã saw Jàbàli. Each said to the other about the cruel deeds of the monkey. After that according to the advice of Jàbàli, Damayantã went to the temple of ørãkaõñhe÷vara on the basin of the river Yamunà. After worshipping ørãkaõñhe÷vara, she wrote on the wall of the temple, a poem about the misfortunes of herself and Jàbàli and stayed in that place engaged in worshipping god.
     The next confrontation of the monkey was with Vedavatã the daughter of Parjanya. Vedavatã was born to Parjanya by a celestial woman Ghçtàcã. Once while Vedavatã was playing in the forest, the monkey saw her. He addressed her Devavatã, intentionally mispronouncing her name. She replied, "You monkey. I am not Devavatã, I am Vedavatã." Instantly the monkey ran to her. Vedavatã quickly climbed on a hibiscus tree. The monkey kicked at the tree and broke it. Vedavatã held fast to a strong branch of the tree. The monkey took the branch and threw it on to the sea. Every movable and immovable thing in the world thought a tree was falling down from the sky. Seeing Vedavatã falling down, a Gandharva said, "Oh dear, Brahmà himself had said once that this damsel would become the chief wife of Indradyumna, the famous hero, the son of Manu the great King who has completed thousand yàgas (sacrifices)."
     Hearing the words of the Gandharva, Indradyumna the son of Manu, broke that branch into thousand pieces by his arrows. Though the branch was destroyed, Indradyumna could not find where Vedavatã had fallen. She floated into a part of the forest. All alone she walked on and on and reached the temple of ørãkaõñhe÷vara, on the bank of Yamunà. Damayantã who had reached the temple earlier and Vedavatã met each other and talked about their experiences. Thus due to the wickedness of the Vi÷vakarmà-monkey Jàbàli the son of ètadhvaja came to be tied, on to the banyan tree and Damayantã and Vedavatã to be staying helpless in the temple of ørãkaõthe÷vara.
     At this time the hermit Gàlava reached the temple of ørãkaõñhe÷vara. He saw Damayantã and Vedavatã and felt pity on them. Next day Gàlava started for Saptagodàvara to take a bath in Kàrttika. Damayantã and Vedavatã followed the hermit. They reached Saptagodàvara and dipped in Puùkara bath. Under water they saw several Virgin fishes gathered round a whale begging him for love. The whale was saying harsh words to them rejecting their request. The fish virgins again told the whale. "Don't you see the hermit Gàlava going about with two beautiful damsels. If this righteous hermit does not fear slander, why should you, who live under water fear it?" The whale replied. "Gàlava doesn't fear people because he is daring and blind with love." Hearing these words of the fishes, Gàlava became ashamed of himself. So without coming up he stayed under water. The two girls finished bath and got on the bank, and waited for Gàlava. Vi÷vakarmà's daughter Citràïgadà, who had reached the place earlier, met the two girls. They told each other their stories. "As ètadhvaja had prophesied, Damayantã the daughter of A¤jana and Vedavatã the daughter of Parjanya have arrived." Thought Citràïgadà. "If Devavatã the daughter of the asura Kandàramàlã, also is come, I could unite with my husband Suratha." Citràïgadà became glad. At this time Devavatã, the daughter of Kandàramàlã, ran to the spot, being chased by the Vi÷vakarmà monkey.
     The reader might remember that Damayantã had written a poem on the wall of the temple at ørãkaõñhe÷vara when she had gone there at the instruction of Jàbàli who had been tied on to a branch of a tree. At noon on that day ètadhvaja had gone to the temple at ørãkaõñhe÷vara and happened to see the poem. Then only did he understand that his son Jàbàli had been tied to a tree by a monkey. By then five hundred years had elapsed. ètadhvaja was aware of the fact that the only person capable of liberating Jàbàli, was øakuni the son of Ikùvàku. ètadhvaja reached Ayodhyà instantly and told Ikùvàku. "Oh, mighty King! hear me, please! A monkey has made my virtuous and learned son Jàbàli, a captive and bound him on a tree, within the boundary of your kingdom. Nobody in the world except your son øakuni will be capable of rescuing him." øakuni accompanied ètadhvaja to the forest. They saw the tall huge banyan tree with bulky roots hanging on all sides and on the top of the tree, on a lofty place, the son of ètadhvaja entangled and entwined by creepers. Seeing the network of creepers around the body of the hermit's son, øakuni began to send arrows one after another and cut off all the creeper's knots. ètadhvaja climbed up the tree. Seeing his father, Jàbàli bowed his head to his father. ètadhvaja was not capable of extricating his son. The prince put down his bow and arrow and tried to untie the knots of the creepers that held his body to the branch. Though a sturdy man he could not do it. At last they cut the branch close to his body and got Jàbàli down. A piece of the branch was stuck to his back. Thus with his son Jàbàli bearing a piece of lumber on his back and øakuni bearing bow and arrows, ètadhvaja came to Kàlindã.
     ètadhvaja, øakuni and Jàbàli wandered about for years in search of Damayantã and the others. After nearly a hundred years, with despair Jàbàli bearing the lumber on his back, went with his father to Kosala. The king of that country was Indradyumna, the son of Manu. He welcomed the hermit with hospitality. ètadhvaja talked about Damayantã. Indradyumna claimed that he had once saved a young woman by his arrows from the branch of a tree. They all started in search of the girls. They reached Badaryà÷rama, where they saw a young hermit. From the conversation it was revealed that the young hermit was Suratha. When he learned everything he stopped penance and accompanied them. Under the leadership of ètadhvaja, they reached Saptagodàvara and saw Citràïgadà.
     In the meanwhile Ghçtàcã, sad and miserable, was wandering over the mountain of the rising sun, searching for her lost daughter Citràïgadà. She met the cursed monkey form of Vi÷vakarmà and asked it, "Oh! monkey! have you seen a girl?" The monkey told her every thing that took place. Ghçtàcã also reached Saptagodàvara. The monkey followed close behind her. As soon as Jàbàli saw the monkey he got angry and jumped forward to wreak vengeance. ètadhvaja checked his son and told him the history of Vi÷vakarmà. The monkey separated the piece of the branch from the back of Jàbàli, who had been bearing it on his back for the last thousand years. ètadhvaja was immensely pleased at this and asked the monkey what boon he wanted. The monkey said. "Brahman, if you wish to give me a boon, please recall your curse. Great hermit! I am Vi÷vakarmà the father of Citràïgadà. I became a monkey because of your curse. Let all the sins I have incurred because of the mischief of a monkey, be remitted." Hearing this ètadhvaja said. "Your curse will end when you get a strong and sturdy son by Ghçtàcã."
     Hearing this Ghçtàcã rose up in the sky. The monkey also jumped up and followed her. The monkey was attracted by the beauty of Ghçtàcã. Later, on the mountain named Kolàhala, the monkey enticed Ghçtàcã and wooed her. She consented and they lived thus for a long time. Then they went to the Vindhya mountain. On the bank of the Godàvarã, a sturdy son was born to them. This son was the strong sturdy huge monkey Nala, who helped ørã Ràma.
     On the birth of a son Vi÷vakarmà regained his former form. He returned to Saptagodàvara with Ghçtàcã. Gàlava also came there. With the hermit Gàlava at the head, the priests made burnt offerings and began the performance of the marriage ceremony. The Gandharvas sang and the celestial maids danced. The first marriage was between Devavatã the daughter of Kandàramàlã and Jàbàli. Then Indradyumna married Vedavatã. Next, øakuni married Damayantã, the daughter of A¤jana, and lastly Suratha married Citràïgadà. (Vàmana Puràõa, Chapters 63 and 64).
     3) %<Other details.>%
     (i) Vi÷vakarmà shines in the assembly of Indra, in the form of a hermit. (M.B. Sabhà Parva, Chapter 7, Stanza 14).
     (ii) The palace of Yama was built by Vi÷vakarmà. (M.B. Sabhà Parva, Chapter 8, Stanza 34).
     (iii) Vi÷vakarmà lived in water and built the palace of Varuõa. (M.B. Sabhà Parva, Chapter 9, Stanza 2).
     (iv) Vi÷vakarmà stays in the palace of Brahmà and serves him. (M.B. Sabhà Parva, Chapter 11, Stanza 31).
     (v) Vi÷vakarmà once performed a sacrifice in Brahmavana. (M.B. Vana Parva, Chapter 114, Stanza 17).
     (vi) The aerial chariot Puùpaka was made by Vi÷vakarmà. (M.B. Vana Parva, Chapter 161, Stanza 37).
     (vii) It was with an illusive ensign, made by Vi÷vakarmà, flying in front of the chariot that Arjuna fought against the Kauravas at Viràña. (M.B. Viràña Parva, Chapter 46, Stanza 3).
     (viii) Once Vi÷vakarmà quarrelled with Indra and created the son Vi÷varåpa with three heads. (See under Vi÷varåpa).
     (ix) Vi÷vakarmà made the bow called Vijaya and gave it to Indra. (M.B. Karõa Parva, Chapter 31, Stanza 42).
     (x) During the burning of Tripura, Vi÷vakarmà made a divine chariot and gave it to øiva. (M.B. Karõa Parva, Chapter 34, Stanza 16).
     (xi) To the reception and feast given by Bharadvàja to Bharata, who was going to the forest in search of øri Ràma who had gone to live in the forest, Vi÷vakarmà and Tvaùñà were also invited. (Vàlmãki Ràmàyaõa, Ayodhyàkàõóa, Sarga 91).
     (xii) Vi÷vakarmà once cut the face of a horse and attached it to the headless body of Mahàviùõu. That figure was given the name Hayagrãva. It was this Hayagrãva figure of Mahàviùõu, which killed the asura Hayagrãva. (See under Hayagrãva).
     (xiii) Vi÷vakarmà should be dedicated in temples in the form of wearing Akùasåtra. (Agni Puràõa, Chapter 51).
     (xiv) It is stated in Kathàsaritsàgara, Madanama¤cukàlambaka Taraïga 8, that Maya, the architect of the asuras, was the son of Vi÷vakarmà.
     (xv) Laïkà was built by Vi÷vakarmà. (Uttara Ràmàyaõa).
     (xvi) Vi÷vakarmà once made a heaven for hermit âtreya. (See under âtreya).
     (xvii) Tilottamà was made by Vi÷vakarmà. (See under Tilottamà).
     (xviii) Vi÷vakarmà once turned the sun in his turning machine. (See under Saüj¤à).

#<VIøVAKèT># An eternal god (Vi÷vadeva) concerned with offerings to the Manes. (M.B. Anu÷àsana Parva, Chapter 91, Stanza 36).

#<VIúVAKSENA I># An ancient hermit. It is mentioned in Mahàbhàrata, Sabhà Parva Dàkùiõàtyapàñha, Chapter 7, that he shines in the palace of Indra.

#<VIúVAKSENA II># A synonym of Viùõu.

#<VIøVâMITRA># A royal hermit of immense attainments.
     1) %<Genealogy.>% Descended from Brahmà in the following order Brahmà--Atri--Candra--Budha--Puråravas -Vijaya--Hotraka--Jahnu--Puru--Balàka--Ajaka--Ku÷a--Ku÷anàbha--Gàdhi--Vi÷vàmitra.
     2) %<Birth.>% Six beautiful daughters were born to Ku÷anàbha the son of King Ku÷a. The hermit Brahmadatta married them. After this a son named Gàdhi was born to Ku÷anàbha. Two children named Satyavatã and Vi÷vàmitra were born to Gàdhi. Satyavatã was married to ècãka; As he was born in the family of the famous king Ku÷a, Vi÷vàmitra got the name Kau÷ika also. His kingdom was Kànyakubja. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 34).
     3) %<Becoming a hermit.>% Vi÷vàmitra and Vasiùñha were two hermits who were hostile to each other throughout their lives. A quarrel with Vasiùñha, persuaded Vi÷vàmitra to become a hermit.
     (Vàlmãki Ràmàyaõa, Bàla Kàõóa, Sarga 51).
     The hermit Vasiùñha erected his hermitage and did penance in the country of Vi÷vàmitra. Once, while engaged in hunting Vi÷vàmitra saw Nandinã in the hermitage of Vasiùñha, and wanted to have her. In the battle which ensued between Vasiùñha and Vi÷vàmitra, the hermit Vasiùñha came out victorious. The ashamed Vi÷vàmitra gave up his kingdom and went to forest to do penance. Vi÷vàmitra became a royal hermit of great attainments. There were constant confrontations between the Ràjarùi and the Brahmarùi (King-hermit and Brahmin-hermit). (For the detailed story of the quarrels between Vi÷vàmitra and Vasiùñha see under Vasiùñha, para 2).
     4) %<Vi÷vàmitra and Hari÷candra.>% The histories of Vi÷vàmitra, Vasiùñha and Hari÷candra are intertwined as a triple string. Vi÷vàmitra made Hari÷candra, the most renowned of the men of veracity, go begging.
     Hari÷candra and Vi÷vàmitra. Their history begins from King Tri÷aïku of the Solar dynasty.
     Formerly the name of Tri÷aïku was Satyavrata. Aruõa was the father of Satyavrata. When Aruõa was reigning the prince Satyavrata was leading a wicked life. He once entered the wedding hall of a Brahmin and carried away the bride by force. When the king knew this, he expelled the prince from the palace. Vasiùñha, as the family priest, was behind the cruelty on the part of the king towards his son. It was because of this that Vi÷vàmitra crossed the path of Satyavrata.
     Satyavrata went to the forest and lived like a low-caste man. King Aruõa repented his rashness. Entrusting his kingdom to Vasiùñha, Aruõa went to the forest to do penance. For twelve years there was no rain in the country. Famine broke out. Vi÷vàmitra's wife and three children were in great difficulty. The hermit had been engaged in penance. So the wife of the hermit decided to sell the middle son for the sake of maintaining the rest and started for the market with her children. On the way Satyavrata met them and learned the whole story. He told her not to sell the child. He agreed to give them food till the arrival of Vi÷vàmitra. The agreement was that he would tie the meat, obtained by hunting, to a tree outside the hermitage, every day. Satyavrata carried out the promise. One day he did not get anything from hunting. He caught hold of Vasiùñha's cow which had been grazing in the forest and killed it and gave its flesh to the family of Vi÷vàmitra. On coming to know this Vasiùñha cursed him and changed his form into that of a caõóàla (low-caste). Moreover, as he had incurred three sins such as stealing of a bride, anger of father and cow-slaughter, he came to be called Tri÷aïku from that day onwards. Weighed down by these sins, he tried to commit suicide. Devã appeared before him and gave him back his original form and his kingdom.
     After the death of Aruõa, Tri÷aïku assumed the reign. Hari÷candra was his son. After giving the country to his son, Tri÷aïku requested Vasiùñha to perform the sacrifice to send him to heaven bodily. Vasiùñha said that it was impossible for him. Vasiùñha's enemy Vi÷vàmitra took up the task. He lifted Tri÷aïku bodily, up to heaven. But he was denied admittance in heaven and so Vi÷vàmitra created an artificial heaven between the earth and heaven and made Tri÷aïku stay there.
     Vi÷vàmitra was keeping up hostile attitude towards the kings of the Solar dynasty. In reality it was not the hostility towards the Solar dynasty, but it was his enmity against Vasiùñha. Vi÷vàmitra did not like Vasiùñha's being the family-priest of the kings of the Solar dynasty. So Vi÷vàmitra kept up an attitude of antipathy towards them. This is the background of the quarrel between Hari÷candra and Vi÷vàmitra.
     Hari÷candra took Candramatã, the daughter of øibi, as his first wife. Besides her, he had ninetynine wives. But they had no children. At last according to the advice of Vasiùñha he went to the basin of the Ganges and did penance before Varuõa. Vi÷vàmitra did not like this. Varuõa appeared and said that Hari÷candra would get a son. The king had promised that he would give his son as a sacrificial animal to Varuõa.
     Candramatã became pregnant and delivered a son. He was named Rohità÷va. Even after the lapse of a month, the son was not given to Varuõa. On several occasions Varuõa demanded the child; and Hari÷candra would give some excuses. Finally the king agreed to hand him over to Varuõa at the age of eleven after his Upanayana (investiture with the Brahma string). The boy completed his tenth year. Preparations were being made in the palace, for Upanayana, when Varuõa arrived. The prince, who was aware of the fact that his father would sacrifice him after his Upanayana, ran away from the palace at night. Varuõa asked the king to hand over the boy to him. The king was in great perplexity. Varuõa cursed the king that he would catch the disease called Jalodara (dropsy). Thus the king became a sick man. Rohità÷va heard from travellers that his father was ill. On many occasions he wanted to return to the palace. But Indra appeared before him in the form of a Brahmin and dissuaded him from going to the palace.
     Hari÷candra called Vasiùñha and asked him to suggest a remedy for this woe and misery. Vasiùñha advised him to fulfil somehow or other, the promise made to Varuõa. The hermit continued. "Sons are of ten types. A son bought for price also is included in this. So it is enough if a son is bought for price and is sacrificed. Some Brahmin may be found, who will be willing to sell his son. If you please Varuõa thus, you will be cured."
     The King was delighted to hear this. He instructed his minister to find out any Brahmin who was willing to sell his son. A greedy Brahmin was found out. His name was Ajãgarta. He had three sons. He was prepared to sell the second son, øuna÷÷epha. The minister agreed to give him hundred cows in return.
     Up to this time Vi÷vàmitra had been waging only a shadow war against the Kings of the Solar dynasty. From this moment he entered the scene of war. The minister bought øuna÷÷epha and brought him to the palace. Vi÷vàmitra also arrived at the palace. He sympathised with øuna÷÷epha who was crying pitiably. He asked the King to release the boy, and gave a warning that if the boy was not set free, the sacrifice would be obstructed. The King said that he was doing so to get recovery from illness, that he would give Vi÷vàmitra a good deal of wealth, and requested him not to cause any hindrance to the sacrifice. These words and the misery of the boy kindled the anger of Vi÷vàmitra. He called øuna÷÷epha and taught him Varuõamantra (spell) and told him to repeat the mantra when he was lying on the slaughter-stone and that he would escape death. øuna÷÷epha did as he was told. Varuõa became pleased with him and appearing before the King said, "Leave øuna÷÷epha and perform the sacrifice. You will get recovery." Saying so Varuõa disappeared. Immediately the King was cured of his disease. At the order of the King øuna÷÷epha was set free. The sound 'Jaya Jaya' (victory) reverberated in the sacrificial hall. øuna÷÷epha got up and asked. "Oh great men. Who is my father now? Some said that it was Ajãgarta. Some others argued that it was Hari÷candra. Some said that it was Varuõa." At this time Vasiùñha stood up and said. "Oh, great men, please stop arguing. I shall give reply in accordance with the convention of Vedas. When he bargained on the price of his son and received the cost Ajãgarta lost his paternity. Thenceforward Hari÷candra who bought the boy became his father. From the moment he had issued orders to bind the boy and place him on the slaughter-stone, he also had lost his paternity. The claim of Varuõa to his paternity, because the boy had been saved from death by him, does not hold good. Any god will be pleased, when praised and glorified with great laudatory mantras and will confer upon the supplicant wealth, life, cow, land, salvation etc. There is nothing unusual in this. But it was Vi÷vàmitra who taught him the Varuõa-spell in his pitiable and dangerous situation. So Vi÷vàmitra alone has claim to the boy's paternity."
     Those who were present, accepted this decision. Immediately Vi÷vàmitra took øuna÷÷epha with him and went to his hermitage. Hearing about the recovery of the King, Rohità÷va returned to the palace from the forest. Hari÷candra received him with tears of joy. The King, with his wife and son led a happy life and ruled over his subjects with justice and truth. At this time, Hari÷candra (of Kakutstha's family) accepting Vasiùñha as the main priest performed the famous sacrifice of Ràjasåya (Royal) consecration with ceremonies and festivities. With this the fame of Hari÷candra spread far and wide.
     At this point begins the next stage of confrontation between Vi÷vàmitra and Hari÷candra. Vasiùñha once reached heaven. Vi÷vàmitra also reached there at the same time. The devas greeted both honourably. But Vi÷vàmitra saw that Vasiùñha was shown some partiality. This was unpalatable to Vi÷vàmitra, who asked Vasiùñha. "What excellence have you, more than I?" Vasiùñha replied. 'Have you not heard about Hari÷candra, the King of the Solar dynasty? It is the noblest dynasty in the world. The familypriesthood of this dynasty also is laudable. My disciple Hari÷candra of that royal family has recently performed the sacrifice of Ràjasåya. I was the Supreme priest of the function. This is a covetable position not attainable to many. Moreover, there is none in the world, more truthful, firm of character, more charitable and more liberal than Hari÷candra. This is a fact."
     Vi÷vàmitra got up angrily and aruged that Hari÷candra was not truthful. He staked all the fruits of his penance to prove this. From that day onwards Vi÷vàmitra began to make moves to instigate Hari÷candra to deviate from the path of truth.
     Once Hari÷candra, while he was hunting, met a lonely woman in the forest. She was moaning. The King asked why she was lamenting. She replied. "Oh King. I am Siddhiråpiõã (a goddess who helps people to attain anything). Vi÷vàmitra is doing penance to possess me. I request you to protect me." The King promised her to see that she was not subjected to the molestation of Vi÷vàmitra any longer. After that Hari÷candra went to the hermitage of Vi÷vàmitra and made an enquiry. He then asked the hermit to stop penance, as his severe, intense, penance was harmful to many people in the country. The King returned to the palace. Vi÷vàmitra got angry and stood up. Up to this time only a cold war existed between them. Hostility became open now.
     Vi÷vàmitra began to make moves against Hari÷candra quickly. He changed a fierce asura into a hog and sent it to the garden of Hari÷candra. The hog destroyed the garden. All the attempts made by the guards to drive the hog away ended in failure. They informed the King. The King mounted on a horse and with weapons started for the garden. Without paying any heed to the arrows of the King, the hog ran away. The King began to chase it. The hog seemed to be near. Then it was away, then in front of the King and suddenly it appeared behind him. Then it would disappear instantly. In this manner the hog played around the King. After a while, the King was separated from his army and was entrapped, all alone, in a thick forest. He did not find any way out. He lost his way in the forest. As he was thus walking slowly, he saw a stream of pure water in front of him. Both the King and the horse drank from the stream. As he was standing thus without knowing the way to return home, Vi÷vàmitra went to him in the guise of an old Brahmin.
     The King honoured the old man, and told him that he was Hari÷candra, the King of Ayodhyà, and that by chasing a hog which destroyed his garden, he had reached the forest. He continued telling the old Brahmin who had helped him. "You might have heard that Hari÷candra, the King of Ayodhyà, had performed the sacrifice Ràjasåya. I am that same King. It is my vow to give anybody what he asks for. If you want money or anything for sacrifice or for any other purpose, just come to Ayodhyà. I will give you whatever you want." The old man was pleased. He told the King that the jungle-stream flowed through a holy place and that it would be better to offer the gift after taking a bath in the river. The King purified himself by bathing in the river and then said. "Sir, I am ready to offer gifts. State your needs. It is my vow to give what is requested. At the time of the Ràjasåya I acted so towards all of you and took a vow that I would do so in future also. I am glad because I have met you on the bank of this holy stream. So tell me quickly what you want."
     Brahmin:--"Oh King, I have heard about your fame. Moreover there is nobody in the world equal to Hari÷candra, born of the Solar dynasty, the son of Tri÷aïku in liberality. Such is the opinion of hermit Vasiùñha. There is nothing more to know about you, oh, King, who is such a man of liberality. I have only one desire. The marriage of my son is being conducted. I do not possess enough money for the marriage. I want only a help for the same." The King thought it to be a very simple request, and promised to give the required amount. Vi÷vàmitra by illusion customary to Gandharvas created a young man and a young woman, and showed them to the King saying that they were his son and daughter. Then the Brahmin who was delighted by the promise, showed the King the way to the palace. After making all arrangements for the marriage, Vi÷vàmitra approached King Hari÷candra. The King asked him what amount he required. "Give me your kingdom with all the elephants, horses, chariots, jewels and wealth in it", said Vi÷vàmitra. The King who had been led to this deception by Vi÷vàmitra, having no go, agreed. Thus Vi÷vàmitra obtained the kingdom and everything that Hari÷candra possessed. It is conventional that whenever a gift is given to Brahmins, a dakùiõà (monetary gift) also should be given along with it. Otherwise the gift will be futile. The King asked the Brahmin what he wanted as dakùiõà. He demanded two and a half Bhàras of gold as dakùiõà. The King agreed to give that also. But where to get this amount from, since he had lost his kingdom and everything? Having sunk deep in misery due to the deceit of Vi÷vàmitra, the King sat on the soil, cursing his fate. Seeing this, the queen ran to him and cried. While he was telling his wife every thing, Vi÷vàmitra came there and said:
     Vi÷vàmitra:--"Hariscandra! According to the gift hand over your country and everything instantly. I must have the dakùiõà of two and a half Bhàras of gold also just now."
     Hari÷candra:--"Sir! According to my promise receive everything now. We are leaving the country instantly. But since I have given you everything that I had, how can I give you dakùiõà? Everything I had, has become yours. The amount for dakùiõà has yet to be procured. So receive the gift now. The dakùiõà shall be given as early as possible."
     After giving everything to the hermit, the King left the country with only the cloth he had been wearing. His wife and child followed him. The hermit also followed the King compelling him to give him the dakùiõà. The King told him that only after paying this debt would he eat any food, and that he would pay the amount within a month. Vi÷vàmitra, unwillingly agreed to this.
     With his wife Candramatã and his young son, Hari÷candra reached Kà÷ã. After a month Vi÷vàmitra came to Kà÷ã for the amount of dakùiõà. Finding no go, Candramatã said to her husband. "My Lord! sell me to some one and clear off this debt." The King with tears agreed to this proposal. Because of their woe and misery, both fell on the ground and fainted. The child sat near them hungry and crying. Vi÷vàmitra stood near them compelling them to pay the amount. When Hari÷candra came to himself, he sold his beloved wife to a Brahmin in the village close by. The Brahmin who bought Candramatã was Vi÷vàmitra. Hari÷candra was not aware of this. After counting out a crore of gold pieces in a cloth and placing it on the ground Vi÷vàmitra caught hold of Candramatã by her hair and dragged her away. He bought the crying child also paying its price. The Brahmin led the mother and the child, beating and dragging them along, like animals. They disappeared from the sight of the King.
     Vi÷vàmitra again came before Hari÷candra and asked for the money. Hari÷candra gave Vi÷vàmitra, all the money he got. The hermit was not satisfied. Vi÷vàmitra said that the money given, was not an adequate amount as dakùiõà when the importance of the great sacrifice Ràjasåya was considered and that if he was to get the full benefit of the sacrifice he had to satisfy him by giving him the requisite amount. The King accepted everything the hermit said without any objection. Vi÷vàmitra compelled him for payment. The King requested for time. Vi÷vàmitra allowed time till sunset that day.
     As soon as Vi÷vàmitra had gone Hari÷candra walked on with bent head, calling out. "Does anybody want me? Will anybody buy me for price?" Instantly Yamadharma came there as an outcaste and bought Hari÷candra. The name of the outcaste was Pravãra. He bought Hari÷candra to guard the funeral ground and to collect tax on dead bodies. Vi÷vàmitra quickly ran to the place. The outcaste gave Vi÷vàmitra ten yojanas of land which yielded jewels, in the region of Prayàga and severed his connection. Vi÷vàmitra went on his way. The outcaste King took Hari÷candra to the funeral ground. Day and night Hari÷candra had to guard the entrance of the funeral ground.
     At this juncture Hari÷candra's son died of snake bite, while he was playing with other children on the bank of the Ganges. His mother Candramatã fainted and fell down, the moment she heard about it. As soon as she recovered, she lamented over the death of her son for a long time. Then she requested her master for permission to go and see the dead body of her son. But she was not given permission. She repeatedly pleaded crying all the while. Then the Brahmin, her master, got angry and said. "You slave! If your son it dead, let him be dead. Is it any loss to you? It is my money that is lost. You go and do your work. If not I will operate this whip well on you. Remember that. You know the biting pain of this whip. Stop wailing and lamenting."
     Candramatã persisted in her request to allow her to go and see the dead body of her son. Not only did he refuse to allow her to see the dead body of her son, but also beat her. With tears she turned to her duties. It was night. The Brahmin took his meals and lay down to sleep. Candramatã was sitting at his feet massaging his legs. When it was nearly midnight that stone-hearted old Brahmin said. "Now you may go. Complete the funeral and return before dawn. Your usual work in the morning should not be left undone. If so, you know the consequences."
     Hearing these words, Candramatã ran to the place where the dead body of her son lay. The son lay on the grass dead and stiff, with the face and body turned blue due to poison. She saw that face in the flash of a lightning. She cried aloud. Hearing the cry people of the neighbouring houses ran to the spot. Candramatã did not give any reply to their questions Some thought her to be a ghost. Some wanted to kill her. Some caught her by the hair. Some struck at her. At last they tied her with a rope and dragged her to the funeral place. They asked Hari÷candra who was standing there, to cut her into pieces. He refused to kill a woman. The outcaste King came there and giving Hari÷candra a big sword asked him again and again to cut her into pieces. Candramatã and Hari÷candra did not recognize each other. At last, finding it difficult to disobey his master, Hari÷candra raised the sword to cut her.
     Then Candramatã shouted. "You outcaste. My son is lying dead on the bank of the Ganges near this town. Let me bring his body and cremate it. Allow me this much time. After that I will come and sit here to be cut into pieces by you." Hari÷candra agreed to it. Crying all the way Candramatã went to the bank of the Ganges and brought the dead body of her son to the cremation place. Seeing her pitiable condition Hari÷candra went close to the dead body and removing the shroud looked at the corpse. Because of poison the body of the child was blue and ugly and as Hari÷candra and Candramatã had undergone so thorough a change they did not recognize each other. But from her lamentation and talk, he understood that the woman was his wife Candramatã. He also cried aloud. Candramatã recognized her husband. Still Hari÷candra said that if the child was cremated without collecting the usual fee, it would be deceiving his master. At last both of them decided to commit suicide before the night ended.
     Without loss of time Hari÷candra gathered half-burned fire-wood, and built a pile big enough to burn the child's body and for them to jump into it. He laid the child on it and set fire to it. Hari÷candra and Candramatã stood with closed eyes ready to jump into the burning fire. Then Brahmà appeared there and prevented them from jumping into the fire. Indra and the Devas showered Amçta (Ambrosia). The child came to life and got out of the fire. The King and the queen regained their shining bodies and royal garments and ornaments. The outcaste who was the master of Hari÷candra was really, Dharmadeva. All the Devas blessed Hari÷candra and Vi÷vàmitra returned the kingdom to the truthful Hari÷candra. Their subjects were overjoyed at the return of their King and queen. After that Rohita was anointed as the King of Ayodhyà and the Devas went with Hari÷candra to heaven. (Devã Bhàgavata, Skandha 7).
     6) %<Vi÷vàmitra and the brothers Ràma and Lakùmaõa.>% See under Ràma, Paras 5, 6, 7 and 8.
     7) %<Weapon Training.>% Vi÷vàmitra had proficiency in wielding all types of weapons. He taught Ràma and Lakùmaõa all that he knew about weapons. See under Astra.
     8) %<Cursing Rambhà.>% Once Vi÷vàmitra was doing very severe penance. Indra feared him. So wishing to hinder the penance of Vi÷vàmitra somehow Indra called Rambhà to him and said to her. "Rambhà, you dress well and dance before Vi÷vàmitra. Somehow his penance must be hindered. I shall take the form of a cuckoo, and help you by singing."
     Indra and Rambhà reached the forest of penance. The cuckoo began to sing and there was the atmosphere of spring season. Rambhà danced before Vi÷vàmitra. The concentration of the hermit was broken. The hermit got angry and cursed Rambhà and changed her into a rock. She entreated for redemption from the curse. The hermit told her that after ten thousand years a Brahmin named Bhåritejas would touch the rock, by which touch she would get her original form. (Vàlmãki Ràmàyaõa, Bàlakàõóa, Sarga 64).
     9) %<Vi÷vàmitra and Tri÷aïku.>% See under Tri÷aïku.
     10) %<Vi÷vàmitra and Menakà.>% See under øakuntalà and Kadalãgarbhà.
     11) %<Cursing Vidyutprabhà.>% Once Vi÷vàmitra did penance to obtain the position of Kubera, who employed the celestial maid Vidyutprabhà to obstruct the penance of Vi÷vàmitra. She came to the forest in which Vi÷vàmitra was doing penance and tried to entice the hermit by her beauty. But when she saw that her beauty did not attract the hermit, she assumed a fearful form. Seeing this form, the hermit cursed her. "You shall retain this fearful form and live like a giantess." She requested for redemption. The hermit said that when ørãdatta, the son of Kàlanemi, touched her hair she would be redeemed from the curse.
     After many years Kàlanemi was born in the country of Màlava as the son of a brahmin named Yaj¤asena. A son named ørãdatta was born to this Kàlanemi. Once ørãdatta happened to see this giantess in a forest and caught hold of her by the hair. Instantly she got her original form. (Kathàsaritsàgara, Kathàmukhalambaka, Taraïga 2).
     12) %<Stealing the flesh of a dog.>% Once, at the end of Tretà Yuga and the beginning of Dvàpara Yuga, there was no rain for twelve years. Famine prevailed every-where. The people were in utter want and misery. Hermits left their hermitages and wandered about. In a crowd Vi÷vàmitra lost his wife and children and entered a forest and travelled all alone. He entered the hut of a low-caste (Paraya) and begged for food. But none of them even talked to him. He again requested for something to eat. Nobody cared for him. The hermit fell on the veranda due to weakness.
     Vi÷vàmitra saw in the hut some decayed flesh and intestine of a dog placed in a corner of the kitchen. He decided to steal some of it to appease his hunger. The Caõóàlas slept when the night advanced. But the lord of the house lay pretending to sleep. Vi÷vàmitra slowly entered the kitchen, and opened the pot in which the intestine of the dog was kept. The owner of the house asked, "Who is that?" Vi÷vàmitra replied that he had stolen because of his hunger. The eyes of the caõóàla were filled with tears because of pity. He said:
     "dog is lower than jackal, that is what men say, of all the parts of its body, the lowest is its posterior."
     Though he said so, he felt glad since he had given Vi÷vàmitra food. (M.B. øànti Parva, Chapter 141).
     13). %<Cursing the river Sarasvatã.>% See under Vasiùñha, para 2, sub-para 5.
     14) %<Sons.>% Vi÷vàmitra had many sons. Their names are given in Chapter 4, Anu÷àsana Parva.
     15). %<Vi÷vàmitra and ègveda.>% ègveda, Maõdala 5, was composed by the Vi÷vàmitra-family. Variations are observed in the two versions of statements about Vi÷vàmitra, occurring in ègveda and the Puràõas. The confrontations between Vasiùñha and Vi÷vàmitra occur in ègveda also. The last four sections of Såkta 15 of ègveda, Maõóala 3, Anuvàka 4, are meant to scold Vasiùñha. Here Vi÷vàmitra curses Vasiùñha's family in various ways. In the 'Annotations of Sàyaõa', mention is made that the disciples of Vasiùñha freed Vi÷vàmitra from the vow of silence, and that instantly these mantras (chants) dawned in his mind. Though the enmity between Vasiùñha and Vi÷vàmitra is seen in ègveda, such elaborate stories as seen in the Puràõas do not occur in ègveda. But Vi÷vàmitra procured a prominent place in ègveda because this hermit rescued Sudàsa from danger and forded him across rivers, and took øuna÷÷epha as his son. Of these two incidents the first is not given much importance in the Puràõas. Though the second one occurs in the Puràõas, the version is different from that of ègveda. From this it is presumed that the stories taken from ègveda underwent a thorough change before they appeared in the Puràõas.
     16) %<Other details.>%
     (i) The famous hermit Gàlava was the son and disciple of Vi÷vàmitra. (For further details see under Gàlava).
     (ii) It was Vi÷vàmitra who lighted the torch for Kalmàùapàda in his quarrel with Vasiùñha. (See under Kalmàùapàda).
     (iii) Vi÷vàmitra earned Brahminhood by tapas (penance). (M.B. øalya Parva, Chapter 40, Stanza 12).
     (iv) Mention is made in Mahàbhàrata, âdi Parva, Chapter 122, Stanza 51, that Vi÷vàmitra was present at the birth festival of Arjuna.
     (v) Kalmàùapàda killed all the sons of Vasiùñha because of the persuasion of Vi÷vàmitra. (M.B. âdi Parva, Chapter 175, Stanza 41).
     (vi) It was at a place on the bank of the river Kau÷ikã that Vi÷vàmitra got Brahminhood. (M.B. Vana Parva, Chapter 87, Stanza 13).
     (vii) Vi÷vàmitra and his sons once performed a sacrifice at the forest Utpala. (M.B. Vana Parva, Chapter 87, Stanza 15).
     (viii) Vi÷vàmitra once drank soma (a liquor) with Indra at a place called Kanyàkubja. After that it was proclaimed that Vi÷vàmitra was no longer a Kùatriya but a Brahmin. (M.B. Vana Parva, Chapter 87, Stanza 17).
     (ix) Once Dharmadeva came in the guise of Vasiùñha and tested Vi÷vàmitra, who remained there with food on his head for hundred years. (See under Gàlava, para 3)
     (x) During the time of the Bhàrata-battle Vi÷vàmitra entered the battle-field and compelled Droõa to stop the battle forthwith. (M.B. Droõa Parva, Chapter 190, Stanza 35).
     (xi) Vi÷vàmitra was considered the most prominent of the hermits of the Northern countries. (M.B. øànti Parva, Chapter 208, Stanza 33).
     (xii) Vi÷vàmitra was one of the hermits who visited Bhãùma on his bed of arrows. (M.B. Anu÷àsana Parva, Chapter 26, Stanza 5).
     (xiii) Once Vi÷vàmitra talked about the dangers of bribery to Vçùàdarbhi. (M.B. Anu÷àsana Parva, Chapter 93, Stanza 43).
     (xiv) Once Vi÷vàmitra explained the secrets of duty. (M.B. Anu÷àsana Parva, Chapter 126, Stanza 35).
     (xv) Vi÷vàmitra was one of the hermits who cursed Sàmba to give birth to an iron pestle, when the end of the Vçùõi dynasty drew near. (M.B. Mausala Parva, Chapter 1, Stanza 15).

#<VIøVâMITRA(M)># A holy place situated on the boundary of Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 131, that those who bathe in this holy place will get the status of a Bràhmaõa.

#<VIøVâMITRâøRAMA># A holy place, on the banks of the river Kau÷ikã. The hermitage of Vi÷vàmitra stood in this place. (M.B. Vana Parva, Chapter 110, Stanza 22).

#<VIøVâNARA># A King. For a time this King was miserable as he was childless. But by the blessing of øiva, Vi÷vànara got a son named Gçhapati by his wife øucismità. Gçhapati was destined to have life only up to three years. But it is mentioned in Skanda Puràõa that within this short period Gçhapati learned the whole of Sàïgaveda and obtained long life from øiva.

#<VIøVANâTHA># A Sanskrit literary critic who lived in India in the 14th century A.D. Sàhityadarpaõa is the most important work of this poet of Orissa. This work on criticism in ten chapters, deals with all the aspects of a literary work.
     Kuvalayà÷vacarita, Raghuvilàsa, Prabhàvatã, Candrakalà, Narasiüharàjavijaya etc. are the other works of this author. Most of these are not yet found. Kuvalayà÷vacarita is a poetic work in Pràkçta and Raghuvilàsa is a great poetic work. Prabhàvatã and Candrakalà are dramas. Narasiüharàja is a historic work.

#<VIøVAPATI># The second son of the Agni (fire) called Manu. It is mentioned in the Vedas that this fire is the King of all the worlds. (M.B. Vana Parva, Chapter 221 Stanza 17).

#<VIøVARANDHI># The son of Pçthu, a King of the Solar dynasty. He was the father of the King Candra and grandfather of Yuvanà÷va. (Devã Bhàgavata, Skandha 7)

#<VIøVARUCI># A Gandharva King. At the time of emperor Pçthu, when the Gandharvas made the earth a cow and milked her for various things, it was the Gandharva Vi÷varuci who did the milking. (M.B. Droõa Parva, Chapter 69, Stanza 25).

#<VIøVARæPA I># A Ràkùasa (giant). Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 9, Stanza 14, that this giant sits in the palace of Varuõa glorifying him.

#<VIøVARæPA II># The son of Tvaùñà, the son of Vi÷vakarmà. This Vi÷varåpa is also known as Tri÷iras. (For further details see under Indra, Para 7).

#<VIøVARæPâ># The wife of Sage Dharma. It is stated in Vàyu Puràõa that from sage Dharma, a daughter named Dharmavratà was born to Vi÷varåpà.

#<VIøVAøAMBHU># A fire. ègveda, Maõóala I, Anuvàka 2, Såkta 24, states that this fire exists in water.

#<VIøVAVASU I A># brother of Para÷uràma, who had four brothers named Rumaõvàn, Suhotra, Vasu and Vi÷vavasu. (Brahmàõóa Puràõa, Chapter 58).

#<VIøVâVASU II># A Gandharva King. The following information about this King is taken from the Puràõas.
     (i) The father of this Devagandharva was Prajàpati Ka÷yapa and his mother was Pradhà. (M.B. âdi Parva, Chapter 25, Stanza 47).
     (ii) Pramadvarà was born to Vi÷vàvasu by the celestial maid Menakà. (See under Pramadvarà).
     (iii) Vi÷vàvasu was present at the Birth-festival of Arjuna. (M.B. âdi Parva, Chapter 122, Stanza 22).
     (iv) This Vi÷vàvasu learned from Soma, Càkùuùãvidyà (the art of seeing all) and taught Citraratha, a Gandharva the same art. (M.B. âdi Parva, Chapter 169, Stanza 43).
     (v) He was present at the Svayaüvara (marriage) of Draupadã. (M.B. âdi Parva, Chapter 186, Stanza 7).
     (vi) Vi÷vàvasu stays in the palace of Indra glorifying him. (M.B. Sabhà Parva, Chapter 7, Stanza 22).
     (vii) It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 10, Stanza 25, that he stays in the palace of Kubera praising him.
     (viii) This Gandharva recited a poem at the sacrifice performed by Jamadagni. (M.B. Vana Parva, Chapter 90, Stanza 18).
     (ix) Kabandha, the asura, who stopped Ràma and Lakùmaõa, was the changed form of Vi÷vàvasu by a curse (See under Kabandha).
     (x) It was this Vi÷vàvasu who played the lute in the sacrifice performed by emperor Dilãpa. (M.B. Droõa Parva, Chapter 61, Stanza 7).
     (xi) Once Vi÷vàvasu asked hermit Yàj¤avalkya twentyfour questions. When he got satisfactory answers, the Gandharva returned to heaven. (M.B. øànti Parva, Chapter 318, Stanza 26).
     (xii) It was Vi÷vàvasu and some other Gandharvas who took away Urva÷ã from Puråravas. (See under Puråravas).
     (xiii) At the time of emperor Pçthu, when the earth was milked, the thing the Gandharvas got were those befitting them, In the course of the milking Vi÷vàvasu stood as the calf. (Bhàgavata, Skandha 4).

#<VIøVAVEDä># A minister of King øauri. This minister wanted the King to be just. øauri and his four brothers Khanitra, Udàvasu, Sunaya and Mahàratha were the sons of Prajàpati. The main ruler of the kingdom was Khanitra. The others were Governors of the East, West North and South divisions of the kingdom. The four brothers had a priest each named Suhotra, Ku÷àvarta, Pramati and Vasiùñha respectively.
     Vi÷vavedã gathered these four priests together and created four wicked fairies and sent them against Khanitra the King. The fierce fairies attacked Khanitra. But because of his purity and cleanliness the fairies had to admit defeat. The fairies came back and attacked their creators, the four priests and Vi÷vavedã who had planned the programme, and killed all the five of them. (Màrkaõóeya Puràõa, Chapter 314).

#<VIøVâYU># An eternal Vi÷vadeva (gods concerned with offering to the Manes). (Mahàbhàrata, Anu÷àsana Parva, Chapter 91, Stanza 34).

#<Väòâ># A ball made of wood. The Kaurava boys played with this ball and by accident the Vãñà fell in a well. It is mentioned in Mahàbhàrata, âdi Parva, Chapter 130, Stanza 17, that the teacher Droõa recovered it from the well by shooting a number of arrows, one upon the tail of another.

#<VäTABHAYA># A King of the Påru dynasty. He was the son of the King Manasvã and father of King øuõóu. (Agni Puràõa, Chapter 278).

#<VIòABHæTA># An asura. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 9, Stanza 65, that this asura stays in the palace of Varuõa praising and worshipping him.

#<VäTADHVAJA># A King of the dynasty of Janaka. He was the son of Dharmadhvaja and the brother of Kçtadhvaja. Vãtadhvaja had a son named Khàõóikya. (Bhàgavata, Skandha 9).

#<VITADRU># A Yàdava. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 14, that Vitadru was one of the seven Kings of the Yadu dynasty.

#<VäTAHAVYA># Another name of King. Ekavãra, otherwise known as Haihaya. (For further details see under Ekavãra).

#<VITALA># A part of Pàtàla (underworld). (For details see under Pàtàla).

#<VITAöôâVâDA># When arguments, which do not serve, either to establish one's own points or to cut the points of the opponent, are employed in a debate, it is called Vitaõóàvàda. (M.B. Sabhà Parva, Chapter 36, Stanza 4).

@<[Page 878a]>@

#<VITARKA># A son of Dhçtaràùñra of the Kuru dynasty, (M.B. âdi Parva, Chapter 94, Stanza 58).

#<VITASTâ># A river famous in the Puràõas. Mention is made about this river in ègveda. Important rivers mentioned in ègveda are, Kubhà, Sindhu, Suvàstu Vitastà, Asiknã, Paruùõã, øatadrå, Sarasvatã and Yamunà. These rivers were more important than the Ganges in those days. Mention is made about the Ganges only once in ègveda. Perhaps the âryans were not acquainted with the Gangetic basin in those days. The region from the rivers Kubhà to Yamunà was âryade÷a (the country of the âryans). The information about this river Vitastà given in Mahàbhàrata is given below:--
     (i) The river Vitastà is the same river as Jhelum in Kashmir. The deity (goddess) of this river stays in the palace of Varuõa and praises him. (M.B. Sabhà Parva, Chapter 9, Stanza 19).
     (ii) By worshipping the Devatàs and the Manes after taking bath in this river, one could obtain the fruits of performing the sacrifice Vàjapeya. In Kashmir, Takùaka the King of the Nàgas has a famous palace known as Vitasta. (M.B. Vana Parva, Chapter 82, Stanza 39).
     (iii) Once four hundred horses with black ears, owned by Brahmins were caught in the current of this river and carried away. (M.B. Udyoga Parva, Chapter 119, Stanza 8).
     (iv) If anybody bathes in the waves of the river Vitastà, with vow and fasts, for seven days he would become as pure as a hermit. (M.B. Anu÷àsana Parva, Chapter 25, Stanza 7).
     (v) Once Pàrvatã made a speech before øiva on the duties of women, after receiving advice from rivers. The river Vitastà was one of the rivers which advised Pàrvatã. (M.B. Anu÷àsana Parva, Chapter 146, Stanza 18).

#<VITATHA># Another name of hermit Dãrghatamas. This Vitatha was the foster-son of Bharata. (For further details see under Bharata 1 and Dãrghatamas).

#<VITATYA># Son of Vihavya, who belonged to the dynasty of Gçtsamada. It is mentioned in Mahàbhàrata, Anu÷àsana Parva, Chapter 30, Stanza 62, that Vitatya was the father of King Satya.

#<VäTI># A fire. It is ordained that the offering (Puroóà÷a) prepared for oblation, should be put in the fire formed by the blending of the fires Gàrhapatya and âhavanãya with Dakùiõàgni (a fire). (M.B. Vana Parva, Chapter 225, Stanza 25).

#<VäTIHOTRA I># A King in ancient India. Vãtihotra was one of the ten sons born to Priyavrata by his wife Barhiùmatã, the daughter of Vi÷vakarmà. Agnãdhra, Idhmajihva, Yaj¤abàhu, Mahàvãra, Hiraõyaretas, Ghçtapçùñha, Savana, Medhàtithi and Kavi were the brothers of Vãtihotra. (Bhàgavata, Skandha 5).

#<VäTIHOTRA II># The husband of øabarã in her previous life. (See under øabarã).

#<VäTIHOTRA III># The eldest of the hundred sons of Tàlajangha. When Tàlajaïgha was defeated by Para÷uràma, he and his men went to the Himàlayas under the leadership of Vãtihotra and hid themselves there. They returned when Para÷uràma had gone to Mahendragiri for penance. (Brahmàõóa Puràõa, Chapter 89).

#<VäTIHOTRA IV># A Kingdom of ancient India. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 70, Stanza 12, that all the Kùatriyas of this country were exterminated by Para÷uràma.

#<VITTADâ># An attendant of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Stanza 28).

#<VIVAHA># An air (wind) which blows very speedily. This wind will be transformed to a fierce storm which will cause havoc everywhere. At the time of the great flood this Vivaha will blow away the cloud called Valàhaka in consequence of which destruction and devastation will become rampant on earth. (M.B, øànti Parva, Chapter 328).

#<VIVâHA (MARRIAGE)>#
     1) %<General information.>% In ancient India marriage was considered to be a sacrifice performed in accordance with social customs. Marriage was allowed to those who had completed education at the age of sixteen. (Samàvartana). Father or teacher teaches the pupil the Vedas and Vedàïgas. When the education is completed the teacher or father makes him sit on a seat decorated with flowers, sandalwood etc. and do Godànavrata. Then he is offered Pa¤càmçta (milk, curd, butter, honey and water). This is called Samàvartana. With this his brahmacarya ends, and he is allowed to marry and lead the life of a house-holder.
     Marriage is a ceremony with four secondary rites Viz, Kanyàdàna, øacãyàga, Vivàha, Caturthãkarman. If the husband is dead, or lost, or has renounced the world, or has become a eunuch or is expelled from society, the woman is allowed to take another husband. If the husband dies, the wife should be given to the brother of the husband. If there is no brother she could accept anybody whom she likes.
     2) %<Eight kinds of marriages.>% The woman and man should not be of the same Gotra (family). One could marry a girl who is above seven generations on the paternal line and above five generations on the maternal line. Eight types of marriages allowed in Manusmçti, Chapter 3, are given below:
     (i) %<Bràhma.>% A man of good qualities and good family is asked to come and receive the damsel. This is Bràhma. The radiance of this marriage will give the man prosperity.
     (ii) %<ârùa.>% After getting a couple of cows from the bridegroom the bride is given to him.
     (iii) %<Pràjàpatya.>% The virgin is given to the man, who had requested for her hand as a duty.
     (iv) %<Daiva.>% The virgin is offered to the master who is engaged in performing a sacrifice.
     (v) %<Gàndharva.>% Marriage between a man and a woman with equal love on either part.
     (vi) %<âsura.>% Giving money in return for the damsel and marrying her. This type is mean.
     (vii) %<Ràkùasa.>% Carrying the damsel away by fight or force.
     (viii) %<Paiֈca.>% Marrying a damsel when she is sleeping or lying unconscious.

#<VIVARDHANA># A King in ancient India. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 4, Stanza 21, that this King was a prominent member of the assembly of Yudhiùñhira.

@<[Page 879a]>@

#<VIVASVâN I># The Sun.
     1) %<General information.>% Sårya (Sun) has a large number of synonyms. But prominence is given to two of them, Màrtaõóa and Vivasvàn in the Puràõas. Twelve devas were born to Prajàpati Ka÷yapa by his wife Aditi. As these twelve were the sons of Aditi they were called âdityas. The Dvàda÷àdityas (the twelve âdityas) are Viùõu, øakra, Aryaman, Dhàtà, Tvaùñà, Påùà Vivasvàn, Savità, Mitra, Varuõa, Aü÷u and Bhaga. These twelve âdityas were, in the previous Manvantara (Age of Manu) of Manu Càkùuùa, twelve Devas called the Tuùitas. When the Càkùuùa Manvantara came to an end and the Vaivasvata Manvantara was about to begin, the twelve Tuùitas met together and after a consultation, they took birth as the sons of Aditi. In this birth they were known by the name Dvàda÷àdityas. (Viùõu Puràõa, Aü÷a 1, Chapter 15).
     2) %<The name Màrtaõóa.>% As Aditi was pregnant, Candra went to the hermitage asking for alms. Due to her difficulties of pregnancy Aditi was not in a position to rise up instantly and greet the visitor. Candra thought that it was due to disrespect. So he cursed her. Let the child in your womb die." At this Aditi became miserable. Ka÷yapa saw her crying incessantly and asked for the cause. Aditi told him all that had happened. Ka÷yapa blessed her and said that the infant would not die. Thus the child which was lying dead in the womb came to life again. As the 'aõóa' (egg-embryo) of Vivasvàn went mçta (died) by the curse of Candra, he came to be called Màrtaõóa (he who has aõóa which has become mçta). When the child was born he was given the name Vivasvàn.
     3) %<Family life.>% Vivasvàn married Saüj¤à, the daughter of Vi÷vakarmà. The first child born to Vivasvàn by Saüj¤à was Vaivasvata Manu. The Sårya (Solar) dynasty begins from this Vaivasvata Manu. Saüj¤à again gave birth to two children Yama and Yamã. Then finding it difficult to bear the fierce brightness of the sun Saüj¤à gave her place to her maid Chàyà otherwise called Savarõà, and went to the house of her father. Vi÷vakarmà did not like this action on the part of his daughter. So Saüj¤à took the form of a mare and went to the pastures of North Kuru. Thinking Chàyà to be his wife Saüj¤à, Vivasvàn went to bed with her. She conceived and gave birth to two sons and a daughter. The sons were named Sàvarõi and øani and the daughter was named Tapatã. Chàyà loved her own children more. The children of Saüj¤à were grieved at this. Yama once lifted his leg to kick her. "Let that leg be broken." Chàyà cursed him. The miserable Yama ran to his father and said. "Father, this mother hates us and loves Sàvarõi and øani more. It is true that I lifted up my leg. But my leg did not touch mother's head. Father, I request you to pardon the wrong I have done because of my ignorance. Have pity on me and tell me how to save my leg from breaking." Vivasvàn said to Yama that his leg would not be broken, but because of the curse worms would bite his leg. Vivasvàn understood that Chàyà was not the real mother. He went to Vi÷vakarmà. Vi÷vakarmà put Vivasvàn on his turning machine and by turning lessened his brightness. Vivasvàn who was made more handsome by turning, found out his wife Saüj¤à, and approached her. But thinking him to be somebody else she moved away from him. In the meanwhile two male persons were born from the nostrils of Saüj¤à. There is another story that these two persons were the A÷vinidevas. Vivasvàn and Saüj¤à came home. As a retribution for the wrong he had done, Yama ruled over his subjects justly and earned the name Dharmaràja. (Vàmana Puràõa, Chapter 21; Bhaviùya Puràõa, Chapter 47; Mahàbhàrata, âdi Parva, Chapter 171).
     4) %<Some details about Vivasvàn.>% (i) In Mahàbhàrata, Vana Parva, Chapter 3, the 108 names of Vivasvàn are given.
     (ii) Vivasvàn lived in this world and defeated all his enemies. (M.B. Vana Parva, Chapter 315, Stanza 19).
     (iii) Vivasvàn performed sacrifice in strict accordance with the instructions given in the Vedas and gave as Dakùiõà (gift) to the priest, Prajàpati Ka÷yapa, the southern quarter. From that day onwards the south got the name Dakùiõadi÷à. (M.B. Udyoga Parva, Chapter 109, Stanza 1).
     (iv) In days of yore Mahàviùõu advised Vivasvàn "Ana÷varatàkarma-yoga". Vivasvàn advised this art to his son Vaivasvata Manu. (M.B. Bhãùma Parva, Chapter 28, Stanza 1).
     (v) Vivasvàn is included among the twentyeight Prajàpatis. (M.B. øànti Parva, Chapter 334, Stanza 36).
     (vi) He learned from Mahàviùõu Sàtvatadharma and taught his son Vaivasvata Manu the same in Tretàyuga. (M.B. øànti Parva, Chapter 348, Stanza 50).
     (vii) The A÷vinikumàras, Nàsatya and Dasra, are the sons of Vivasvàn. They were born through the nose of his wife Saüj¤à. (M.B. Anu÷àsana Parva, Chapter 150, Stanza 17).

#<VIVASVâN II># An asura. Mention is made in Mahàbhàrata. Udyoga Parva, Chapter 105, Stanza 12, that this asura was killed by Garuóa.

#<VIVASVâN III># An eternal god concerned with offerings to the Manes. (M.B. Anu÷àsana Parva, Chapter 91, Stanza 31).

#<VIVASVâN IV># The first human being who performed sacrifice. This Vivasvàn is considered to be the father of Manu and Yama. (ègveda 8. 52; 10; 14, 16). In Taittirãyasaühità, mention is made that people of the earth are the children of this Vivasvàn. (Taittirãya Saühità, 6. 5. 6).

#<VIVIDA># An asura who was the follower of Kaüsa. It is mentioned in Bhàgavata, Skandha 10, that the asuras Pralambaka, Càõåra, Tçõàvarta, Muùñika, Ariùñaka, Ke÷ã, Dhenuka, Agha, Vivida and some others had been the followers of Kaüsa who caused havoc among the people.

#<VIVIKTA># A king of Ku÷advãpa. He was the son of Hiraõyaretas. (Bhàgavata, Skandha 5).

#<VIVIýøA># The son of king Viü÷a of the Solar dynasty. Viü÷a had fifteen sons beginning with Khanãnetra. (M.B. A÷vamedhika Parva, Chapter 4).

#<VIVIýøATI># A son of Dhçtaràùñra. The following information about him is given in Mahàbhàrata.
     (i) This prince was present at the Svayaüvara marriage of Draupadã.
     (ii) He was caught hold of and bound by the Gandharvas in Dvaitavana (a forest). (See under Ghoùayàtrà).
     (iii) In the battle between the Viràñas and the Kauravas following the stealing of cows, this Viviü÷ati, was defeated by Arjuna. He ran away from the battle-field. (M.B. Viràña Parva, Chapter 61, Stanza 43).
     (iv) In the battle of Bhàrata, Viviü÷ati confronted Bhãmasena and Sutasoma and was killed. (M.B. Droõa Parva, Chapter 25, Stanza 93).

#<VIVINDHYA># An asura. Mention is made in Mahàbhàrata Vana Parva, Ch. 16, Stanza 22, that this asura fought with Càrudeùõa, the son of Rukmiõã and was killed.

#<VIVITSU># One of the hundred sons of Dhçtaràùñra. He was killed by Bhãmasena in the battle of Bhàrata. (M.B. Karõa Parva, Chapter 51, Stanza 12).

#<VIYAMA># One of the three sons of the hermit øata÷çïga. He killed Sudeva, the commander of the army of Ambarãùa and he also was killed in a battle. (M.B. øànti Parva, Dàkùiõàtya Pàñha, Chapter 98).

#<VIYATI># A son of Nahuùa. (Bhàgavata, Skandha 9; Viùõu Puràõa, Chapter 4).

#<VRAJA># A king born in the family of Manu Svàyambhuva. He was the son of Havirdhàna. Six sons named Pràcãnabarhis, øukra, Gaya, Kçùõa, Vraja and Ajina, were born to Havirdhàna by his wife Dhiùaõà. (Agni Puràõa, Chapter 16).

#<VRAJANA># A king born to emperor Ajamãóha by his wife Ke÷inã. It is stated in Mahàbhàrata, âdi Parva, Chapter 94, Stanza 31, that he was the brother of Jahnu and Råpiõa.

#<VRAJäRAVâN># (VèJINAVâN). A king of the Yaduclan. He was the son of Kroùñu and father of Ku÷aïku (Bhàgavata, Skandha 9).

#<VRATA># Controls ordained by Vedic Saühitàs are called Vratas. It is known as tapas (penance) also. Vratas are Avadama etc. When it involves mortifications of the body (tapas) it is called tapas or penance. Controlling the organs of sense is called niyama (control). Vrata, fast and restraining or control are always good. (Agni Puràõa, Chapter 175).

#<VèDDHAGâRGYA># An ancient hermit. Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 125, Stanza 77, that this hermit had conversed with the Manes about offerings made to them.

#<VèDDHAKANYâ># Daughter of the hermit named Kuõigarga. (For further details see under Kuõigarga).

#<VèDDHAKúATRA I># The father of Jayadratha, the king of Sindhu. (See under Jayadratha I).

#<VèDDHAKúATRA II># A king born in the Puru dynasty. He favoured the Pàõóavas. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 200, Stanza 73, that in the Bhàrata battle, A÷vatthàmà killed him.

#<VèDDHAKúATRA III># A king of the Vçùõi dynasty. This king took the side of the Pàõóavas in the Bhàrata battle and was killed by Bàlhãka. (M.B. Droõa Parva, Chapter 24, Stanza. 49).

#<VèDDHAKúEMA># The king of the country Trigarta. He was the father of Su÷armà. (M.B. âdi Parva, Chapter 185, Stanza 9).

#<VèDDHAøARMâ># One of the five sons, born to the king âyus by his wife Svarbhànå. The remaining four sons were Nahuùa, Raji, Gaya and Anenas. (M.B. âdi Parva, Chapter 75, Stanza 25).

#<VèDDHIKâ># A kind of goblin. It is mentioned in Mahà-Bhàrata, Vana Parva, Chapter 231, Stanza 16, that once the semen of øiva fell scattered over the trees and that these goblins were born from that. Human flesh is the food of these goblins. It is said those who want children need only worship these Vçddhikàs.

#<VRäHIDRAUöIKA PARVA># A sub-section of Vana Parva, comprising Chapters 259 to 261.

@<[Page 880b]>@

#<VèJA># A hermit who was born in the family of emperor Pçthu. Antardhàna and Vàdã were the two sons of Pçthu. A son named Havirdhàna was born to Antardhàna by his wife øikhaõóinã. Dhiùaõà who was born in the family of Agni, became the wife of Havirdhàna. Pràcãnabarhis, øukra, Gaya, Kçùõa, Vçja and Ajina were the six sons of Havirdhàna by Dhiùaõà. Of these, Pràcãnabarhis became a great Prajàpati. (Viùõu Puràõa, Aü÷a 1, Chapter 14).

#<VèJINäVâN># The son of Kroùñà who was born in the family of Manu. He was the father of hermit Uùaïgu (M.B. Anu÷àsana Parva, Chapter 147, Stanza 23).

#<VèKA I># A son born to Dhçùñaketu, the king of Kekaya by his wife Dårvà. (Bhàgavata, Skandha 9).

#<VèKA II># A son of ørã Kçùõa. born by his wife Mitravindà. (Bhàgavata, Skandha 10).

#<VèKA III># An asura. This asura wanted to bring the Devas under his control. "How to achieve it? The only way is to please one of the three god-heads." The asura saw Nàrada and asked him which of the three god-heads could easily be pleased. Nàrada replied that it was øiva. Vçka resolved to please øiva and began to do penance. He cut each of his organs and offered it in the fire as oblation. At last when Vçkàsura was beginning to cut his head to offer it in fire, øiva made his appearance, and asked him what his wish was. The boon he requested for, was that any one whose head he touched with his finger should die instantly. øiva granted that boon.
     The asura decided to try the boon, on the giver himself first. Terrified at this, øiva began to run. The asura chased him. At last øiva sought protection from Viùõu. Assuming the form of a boy, Mahàviùõu stood on the way and stopped Vçkàsura, who was running after øiva. The boy asked him why he was running. The asura told the boy everything. Then the boy laughed and said "Oh! Asura! What øiva said was a lie. He has no divine power now. He was making fun of you. Not an ant would die by the touch of your fingers. You just try on your head and see for yourself." Hearing this the asura became dejected. He thought what the boy said was true. The poor creature touched his own head with his finger. The moment he touched his head, he fell down dead. (Bhàgavata, Skandha 10). This story has similarity with that of Bhasmàsura. (See under Bhasmàsura).

#<VèKA IV># A king. It is stated in Mahàbhàrata, âdi Parva, Chapter 185, Stanza 10, that this king had been present at the Svayaüvara (marriage) of Draupadã. Mention is made in Mahàbhàrata, Karõa Parva, Chapter 25, Stanza 16, that this king was killed by a mountain King in the battle of Bhàrata.

#<VèKA V># A warrior who fought on the side of the Pàõóavas. He was killed by the teacher Droõa in the battle of Bhàrata. (M.B. Droõa Parva, Chapter 21, Stanza 16).

#<VèKA VI># An ancient King who was a pure vegetarian. (M.B. Anu÷àsana Parva, Chapter 115, Stanza 63).

#<VèKA VII># One of the sons born to øåra by his wife Màriùà. Vçka married Dårvàkùã. Two sons named Takùa and Puùkara were born to the couple. (Bhàgavata Skandha 9).

#<VèKALA># A grandson of Dhruva who was the son of Uttànapàda. Two sons named øiùñi and Bhavya were born to Dhruva by his wife øambhå. Succhàyà, the wife of øiùñi gave birth to five sinless sons named Ripu, Ripu¤jaya, Vipra, Vçkala and Vçkatejas. (Viùõu Puràõa, Aü÷a 1, Chapter 13).

#<VèKATEJAS># A brother of Vçkala. (See under Vçkala).

#<VèKúA(S) (TREES)># It is stated in Vàlmãki Ràmàyaõa, Araõya Kàõóa, Sarga 14, Stanza 29, as follows about the origin of Vçkùas (trees).
     Prajàpati Ka÷yapa married Analà, the daughter of Dakùa. Trees yielding good fruits were given birth to by Analà.

#<VèKúAPRATIúòHâ># The ancient Indians believed that consecration of Trees and gardens (parks) were means of remission of sins and attainment of heaven. As the consecration of trees is a divine ritual it has to be performed as ordained in the Vedas. The rites are given below:
     As the first item of the consecration ceremony of a tree, besmear it with all kinds of medicinal herbs, and adorn it with flour and flowergarlands and make it wear good clothes. Then make on it perforations for the ears with golden needle, and anoint ointment for eyes with golden wire. Place on the dais prepared at the foot of each tree, seven fruits and pots (Kala÷as) and make invocations. After this, offerings and sacrifices to Indra and the other gods should be given. Again invocation should be made with burnt offerings to Vanaspati. From the middle of the trees alms of cows should be given. Brahmins should bathe the trees with pots placed on the dais, reciting spells and incantations of anointment, and of èg, Yajur and Sàma Vedas along with instrumental music. The owner of the trees should be given bathing water by himself. Then the owner should give cows, lands, ornaments and clothes as gift.
     After having done so much, food with milk should be given for four days and burnt offerings should be made with gingelly etc. and butea. The gift to the priest should be double the gifts given to others. (Agni Puràõa Chapter 70).

#<VèKúAVâSä># A Yakùa. Mention is made in Mahàbhàrata, Sabhà Parva, Chapter 10, Stanza 11, that this Yakùa lives in the palace of Kubera.

#<VèKúâYURVEDA># The name Vçkùàyurveda is used for the conventional rules about planting trees near dwelling places. According to Vçkùàyurveda it is good to plant Itti (wave-leafed fig-tree) on the North side of the house. Ficus Indica (banyan) should be plantd on the east. Mango tree on the south and Ficus Religiosa (banyan) on the west of the house. Thorny trees should grow up by themselves on the south side of the house. Garden should be close to the house. Svàtã, Hasta, Rohiõã, øravaõa and Måla are considered to be good stars for planting trees. Stars good for taking trees, across river or in vehicle and to take down into ponds, are Hasta, Maghà, ârdrà, A÷vinã, Puùyam and Jyeùñhà. The stars mentioned above are good for planting Neem tree, Jonesia Asoca, Calophyllum, Mimosasirisha, Acacia Priyaïgu, Syzygium, Mimusops and pomegranate tree. The distance between trees should be twenty rods. This distance is the best. Sixteen rods is medium. But it should never be less than twelve rods. If the tree does not bear fruit, the stem should be examined by cutting with a knife. Then mix powdered vermifuge seeds with ghee and smear it on the cut. Then water the tree. If fruits are destroyed before they ripen, mix the powders of horse-gram, black-gram, green-gram, barley and sesam with ghee and smear the tree and water it. Watering the tree with water and ghee will make the tree flower and yield fruits quickly. Mix powdered dung of sheep, powdered Barley, sesam, and cow's flesh with water and keep it for seven days. Then water the tree with this water. This will make any tree yield more fruits and flowers. Watering the trees with fish-water will make them yield fruits more quickly. Mixture of Vermifuge seed, fish and rice is a good manure. This manure is a good remedy for all diseases of trees. (Agni Puràõa Chapter 281).

#<VèNDâ I># Wife of the asura named Jalandhara. (See under Màyà÷iva).

#<VèNDâ II># See under Svarõà.

#<VèNDâRAKA I># One of the hundred sons of Dhçtaràùñra. It is mentioned in Mahàbhàrata. Droõa Parva, Chapter 127, Stanza 33, that he was killed by Bhãmasena in the battle of Bhàrata.

#<VèNDâRAKA II># A warrior who fought on the side of the Kauravas against the Pàõóavas. Abhimanyu killed this warrior. (M.B. Droõa Parva, Chapter 47, Stanza 12).

#<VèúA I># A warrior of Subrahmaõya. (M.B. øalya Parva Chapter 45, Stanza 64).

#<VèúA II># An asura (demon). He is included among those who ruled over this earth in days of old. (M.B. øànti Parva, Chapter 227, Stanza 51).

#<VèúA III># A King of the family of Bharata who was the son of øakuntalà. It is stated that he had a brother called Durmarùaõa. (Bhàgavata, Skandha 9).

#<VèúA IV># An incarnation of øiva in the form of an ox. The following is a story that occurs in øiva Puràõa, øatarudasaühità, about this incarnation.
     When the Devas and the Asuras united together and churned the sea of milk, ever so many noble objects rose up to the surface of the sea. Several beautiful damsels also came up. Viùõu grew amorous of them and thus thousands of sons were born by them. These sons who were born in the Pàtàla (Nether world), by and by, came up and began to do harm to the dwellers of the earth. At this time øiva took the incarnation in the form of an ox to study the situation properly. In this disguise øiva entered Pàtàla and took by stealth the Sudar÷ana (the weapon of Viùõu) and drove him to heaven. When Viùõu had gone from Pàtàla, he had advised his sons to stay in Pàtàla. Vçùa who came to know of this, cursed them:--"Any man, other than the peaceful hermits and Dànavas (asuras) who are born from my portion, who enters Pàtàla shall die." From that day onwards, the world of Pàtàla became a forbidden place for men.

#<VèúA V># One of the sons of Kàrtavãryàrjuna. It is mentioned in Brahmàõóa Puràõa, that this prince escaped from the Kùatriya extermination of Para÷uràma.

#<Vèúâ># An Indian river famous in the Puràõas. (M.B. Bhãùma Parva, Chapter 9, Stanza 35).

#<VèúABHA I># Son of Subala, the King of Gàndhàra. He was the brother of øakuni. In the battle of Bhàrata, this Vçùabha, with his five brothers, attacked Iràvàn, who killed the five brothers. Vçùabha alone escaped death. (M.B. Bhãùma Parva, Chapter 90, Stanza 33).

#<VèúABHA II># An asura. Ariùña was another name of this asura (See under Ariùña).

@<[Page 882a]>@

#<VèúABHA III># A Yàdava King who was the son of Anamitra. This Vçùabha married Jayantã, the daughter of the King of Kà÷ã. (Matsya Puràõa, 45, 25-26).

#<VèúABHA IV># A mountain near Girivraja, the capital city of Magadha. (Mahàbhàrata, Sabhà Parva, Chapter 21, Stanza 2).

#<VèúABHâNU># A King. When Vçùabhànu was cleaning the ground for performing sacrifice, once, he got a girl named Ràdhà. He brought her up as his own daughter (Padma: Brahma: 7). In Brahmavaivarta Puràõa, Vçùabhànu is mentioned as the father of Ràdhà.

#<VèúABHEKúAöA># Another name of ørã Kçùõa. (M.B. Udyoga Parva, Chapter 70, Stanza 7).

#<VèúADAýøA># A mountain near the Mandara mountain. Arjuna once dreamt that he travelled to the world of øiva with ørã Kçùõa. It is mentioned in M.B. Droõa Parva, Chapter 80, Stanza 33, that in this dream travel they visited this mountain Vçùadaü÷a also.

#<VèúADARBHA I>#
     1) %<General information.>% An ancient saintly King in Bhàrata. This King Vçùadarbha and another King named Seduka were righteous as well as experts in wielding main and subordinate weapons. After completing the education of Vedas, a brahmin once approached King Seduka and begged as alms some horses for giving gift to his teacher. The Brahmin said "It is my wish that you will give me these horses as alms." Seduka said that he had not enough wealth or horses to give the teacher's gift. Seduka sent the Brahmin to Vçùadarbha. The Brahmin went to Vçùadarbha and begged as alms a thousand horses. The King whipped the Brahmin. He asked the King why he was punished as he had done no wrong. The King asked the Brahmin who was beginning to curse. Ho. Brahmin! Whom are you about to curse? Him who has not given you alms or another Brahmin? The Brahmin said. "O, King I am sent here by Seduka. I begged as he had instructed."
     The King said. "This evening I shall give you all the tax-collection of this day. You who have been whipped ought not to be sent emptyhanded." Accordingly the whole of the taxcollection of that day was given to the Brahmin. (M.B. Vana Parva, Chapter 196).
     2) %<Other details.>%
     (i) It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 29, that Vçùadarbha stays in the palace of Yama glorifying him.
     (ii) When he was reigning, he made a law that all his subjects should give gold and silver as alms to Brahmins (M.B. Vana Parva, Chapter 196, Stanza 3).

#<VèúADARBHA II># Another name of U÷ãnara the King of Kà÷ã. (See under U÷ãnara).

#<VèúâDARBHI I># A King of Kà÷ã. Vçùàdarbhi who was the son of Vçùadarbha, was known by the name Yuvanà÷va also. He gave as alms, various kinds of jewels, women, beautiful houses etc. and entered heaven. (M.B. øànti Parva, Chapter 234, Stanza 24).

#<VèúâDARBHI II># A famous son of øibi. The following is a story given in Mahàbhàrata about this Vçùàdarbhi.
     Once the seven hermits started for going round the earth. At this time Vçùàdarbhi had been performing a sacrifice. Vçùàdarbhi invoked the seven hermits and gave them his son as a gift. The child died before long. As famine was prevailing everywhere the hermits were weak and worn out by hunger. They wished to eat the flesh of the child. Vçùàdarbhi tried to dissuade the hermits from this beastly action in vain. At last the angry King created a wicked fairy to kill the hermits. Though the fairy attacked the hermits, Indra, who had lived with the seven hermits killed the fairy.
     Vçùàdarbhi was not at all behind his father øibi in liberality. There are various stories in Mahàbhàrata to illustrate this.

#<VèúADARPA># A son of emperor øibi. He had three brothers named Bhadra, Suvãra and Kekaya. (Bhàgavata, Skandha 9).

#<VèúADHVAJA I># A King born in the line of Pravãra. (Mahàbhàrata, Udyoga Parva, Chapter 74, Stanza 16).

#<VèúADHVAJA II># See under Sãtà, Para 1.

#<VèúâGäR># A royal hermit spoken of in ègveda. èjrà÷va was the son of this hermit. (See under èjrà÷va).

#<VèúAKA I># Son of Subala the King of Gàndhàra. The following information about him is taken from Mahàbhàrata.
     (i) He was present at the Svayaüvara marriage of Draupadã. (M.B. âdi Parva, Chapter 185, Stanza 5). He was present at the Ràjasåya sacrifice (royal consecration) of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 84, Stanza 7).
     (ii) He was a prominent archer of the army of the Kauravas. (M.B. Udyoga Parva, Chapter 168, Stanza 1).
     (iii) In the battle of Bhàrata this Vçùaka was killed by Arjuna. (M.B. Droõa Parva, Chapter 30, Stanza 2).
     (iv) Vçùaka also was there among those brave men of the Kuru family who appeared on the surface of the Gangetic water by the invocation of Vyàsa. (M.B. â÷ramavàsika Parva, Chapter 32, Stanza 12).

#<VèúAKA II># A Kaliïga prince. It is mentioned in Mahàbhàrata, Karõa Parva, Chapter 5, Stanza 33, that he also was killed in the battle of Bhàrata.

#<VèúâKAPI I># One of the eleven Rudras. The eleven Rudras are Hara, Bahuråpa, Tryambaka, Aparàjita, Vçùàkapi, øambhu, Kapardã, Raivata, Mçgavyàdha, Sarpa and Kapàlã. (Agni Puràõa, Chapter 18). (See under Ekàda÷a rudras).

#<VèúâKAPI II># Another name of Mahàviùõu. (M.B. øànti Parva, Chapter 342).

#<VèúâKAPI III># A hermit. Mention is made in Mahàbhàrata, Anu÷àsana Parva, Chapter 66, Stanza 23, that with so many other hermits, he also attended the sacrifice performed by the gods.

#<VèúAKETU># One of the sons of Karõa. As he was following the sacrificial horse of Yudhiùñhira as its protector, he was killed by Babhruvàhana. (Jaimini Bhàrata, A÷vamedha Parva, 30).

#<VèúAKRâTHA># A warrior on the side of the Kauravas. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 80, Stanza 33, that this warrior stood in the heart of the Garuóa-disposition of the army formed by Droõa.

#<VèúALâKúA># A King born in the line of Bharata, the son of Duùyanta. He was the son of Caturaïga and the grandson of Romapàda. (Bhàgavata, Skandha 9).

#<VèúâMITRA># A hermit. Mention is made in Mahàbhàrata, Vana Parva, Chapter 26, Stanza 24, that this hermit honoured and loved Yudhisñhira.

#<VèúAöAøVA># A King praised in ègveda. It is mentioned in ègveda, Maõóala 1, Anuvàka 10, Såkta 51, that once Indra took birth as the daughter of this King under the name Menà.

#<VèúâöôA># An asura. Mention is made in Mahàbhàrata, øànti Parva, Chapter 227, Stanza 53, that this asura had once ruled over the earth and that because of the attacks of Kàla, he had to leave the earth.

#<VèúAðKU># An ancient hermit. When ørã Ràma returned from his forest life, the hermits such as Vçùaïku, Kaviùa, Dhaumya, Raudreya, Nàrada, Vàmadeva, Saurabhi, Aùñàvakra, ørã÷uka, Bhçgu, Loma÷a and Maudgala, from the west came and bowed before him. (Uttara Ràmàyaõa).

#<VèúAPARVâ I># A noble Asura. The following information about him is taken from Mahàbhàrata.
     (i) Vçùaparvà was born to Prajàpati Ka÷yapa by his wife Danu. (M.B. âdi Parva, Chapter 65, Stanza 24).
     (ii) He took rebirth in the earth as King Dãrghapraj¤a. (M.B. âdi Parva Chapter 67, Stanza 15).
     (iii) He had a daughter named øarmiùñhà. (See under Devayànã).

#<VèúAPARVâ># II. An ancient royal hermit. It is stated in Mahàbhàrata, Vana Parva, Chapter 156, Stanza 15, that an ethereal voice was heard by the Pàõóavas, who were living in the forest, that they should visit this royal hermit. Accordingly the Pàõóavas visited the hermit and he received them cordially. This King rendered them various helps such as giving them directions for going through the forests. It is stated in Vana Parva, Chapter 177, that on the return journey also the Pàõóavas entered the hermitage of this hermit and received hospitality.

#<VèúAPRASTHAGIRI># A holy place. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 95, Stanza 3, that the Pàõóavas visited this holy place during their life in the forest.

#<VèúASENA I># A son of Karõa. The following information is taken from Mahàbhàrata about him.
     (i) Vçùasena was a famous warrior in the army of the Kauravas. (M.B. Udyoga Parva, Chapter 167, Stanza 23).
     (ii) In the Bhàrata-battle he confronted the prominent archers such as øatànãka, Pàõóya, Abhimanyu, Arjuna, Drupada, Sàtyaki, Nakula and others. (M.B. Droõa Parva).
     (iii) In the fight with Arjuna, he was killed. (M.B. Karõa Parva, Chapter 85, Stanza 35).
     (iv) Among the brave souls of the Kurus who were invoked to the surface of the river Gaïgà by Vyàsa, Vçùasena also was present. (M.B. â÷ramavàsika Parva, Chapter 32, Stanza 10).

#<VèúASENA II># A King who shines in the council of Yama. It is mentioned in Mahàbhàrata, Sabhà Parva, Chapter 8, Stanza 13, that this King glorifies Yama.

#<VèúASENA III># Mention is made in Mahàbhàrata, Udyoga Parva, Chapter 167, Stanza 23, about a proud and honoured Vçùasena who attended the Ràjasåya (sacrifice of royal consecration) of Yudhiùñhira.

#<VèúöI># A famous King of the Yadu dynasty.
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Atri-Candra-Budha-Puråravas-âyus-Nahuùa-Yayàti-Yadu-Sahasrajit-øatajit-Hehaya-Dharma-Kuõi-Bhadrasena-Dhanaka-Kçtavãrya-Kàrtavãryàrjuna-Madhu-Vçùõi.
     2) %<Other details.>%
     (i) The birth of ørã Kçùõa was in the family of Vçùõi. (See the genealogy of ørã Kçùõa).
     (ii) The line of Kings beginning with Vçùõi is called the dynasty of Vçùõi. (M.B. âdi Parva, Chapter 217, Stanza 18).
     (iii) Thinking that the jewel Syamantaka had been stolen by Kçùõa himself, Vçùõi took a hostile mentality towards Kçùõa. (Brahmàõóa Puràõa, 3: 71: 1).
     (iv) Vçùõi had two wives named Gàndhàrã and Màdrã. Five sons were born to him by Màdrã. (Vàyu: 94: 14; Mahàbhàrata, âdi Parva, Chapter 211; 1-2; 5: 8).

#<VèTRA># (VèTRâSURA). A mighty and fierce asura.
     1) %<Reason for his birth.>% Vçtra was the rebirth of emperor Citraketu. Citraketu and his wife Kçtadyuti prayed to Aïgiras, as a result of which a son was born to them. That son died in his infancy. But Aïgiras brought him to life again. Brahmà and Nàrada taught Citraketu theosophy. Citraketu sat in contemplation for eight days and changing himself to a Gandharva he flew through the sky. As he was flying, he saw Pàrvatã sitting on the thigh of øiva and laughed aloud. Knowing this Pàrvatã cursed him to become an asura. Vçtràsura was the rebirth of the emperor according to this curse. (Bhàgavata, Skandha 6).
     2) %<Birth.>% Two stories are mentioned about the birth of Vçtràsura. One story is that Ka÷yapa created him from fire. The other story is that Vçtra was the son of Tvaùñà. Both are given below:
     (i) Hiraõyaka÷ipu was born to Prajàpati Ka÷yapa, by his wife Danu. Mahàviùõu killed him on being requested by the Devas. Danu was grieved at the death of her son. So Ka÷yapa gave her another son. He was Vala or Bala. Indra killed him with his weapon, the thunderbolt. Ka÷yapa got angry and plucking a hair from his matted hair, made a burnt offering of it, saying "Let a son who would be the killer of Indra be born." Immediately a huge giant, as black as antimony with yellow eyes was born from the fire. That asura, clad in the hide of antelope with sword in hand, opening his mouth, from which two huge tusks protruded, very wide, and shining with radiance cried out in a voice of thunder, "Oh! Sage! Order me, what am I to do?"
     Ka÷yapa ordered him to kill Indra. He named the monster Vçtra. (Padma Puràõa, Bhåmi Khaõóa, Chapter 23).
     (ii) It was Prajàpati Tvaùñà who created Vçtra to kill Indra. He had sufficient reasons for it. From the very beginning Indra and Tvaùñà were enemies. Tvaùñà begot a son named Tri÷iras otherwise called Vi÷varåpa, for the purpose of killing Indra. This Vi÷varåpa had three heads. One was meant for drinking Surà (a liquor), the second for drinking Soma (liquor) and the third for eating food. Vi÷varåpa was a Bràhmaõa. Still, as his mother was an asura, he loved the asuras and mingled with them. Indra knew about the behaviour of Vi÷varåpa. He concluded that it was blasphemy and wickedness. Indra who was afraid of Vi÷varåpa, got angry and cut off his heads. Of the heads of Vi÷varåpa, that which drank Soma became a bird called Kapi¤jala, that which drank Surà became a bird called Kalapiïga, and that which ate food became the bird Tittiri (partridge). Brahmahatyà (the sin of killing Brahmin) took shape and went against Indra. Though Indra could have destroyed it, he joined his hands and received it. At the end of the year he cut it into four pieces and divided them among earth, water, tree and woman. The earth received it with the boon that depressions will be filled. That sin is now seen as salt beds. Water got it with the boon, "Will be swollen when joined". That sin is foam and bubbles. The tree got it with the boon, "Will not die even if cut into pieces". That sin is the sap of the tree. Women got it with the boon, "Amour will last without break". That sin is the menstruation of women.
     When Tvaùñà heard that his righteous son was killed by Indra unreasonably, he became angry and began to make burnt offerings with spells and incantations of Atharvaveda. This offering continued for eight days. On the eighth day at night, an extremely bright male person arose from the fire pit. He rose higher and higher as the flame of fire. Then that figure of power asked Tvaùñà. "Father! what is my name? What have I to do for you? What is the reason for your grief?" He said that he was prepared to drink up the ocean dry or smash the mountains, or prevent the sun and the moon from moving or any such thing for the sake of his father. The father ordered him to kill Indra. From that day onwards Vçtra got ready to kill Indra. (Devã Bhàgavata, Skandha 6).
     3) %<The slaughter of Vçtràsura.>% Hearing about the prowess, strength, and the martial radiance of Vçtràsura, Indra grew afraid of him and began to think about means and ways to kill him. Indra called the Saptarùis (seven hermits) and sent them to Vçtra. His intention was to make a treaty. The seven hermits approached Vçtra and requested him to make a treaty with Indra, and told him that Indra was prepared to give half of the position of Indra.
     Vçtra:--Look hermits! If Indra honestly desires to be in peace with me, I have no objection. But what is the surety that Indra will not deceive me?
     Hermits:--If Indra proves to be false and deliberately deceives you, he has agreed to bear the sin of Brahmahatyà incurred, by himself.
     Vçtra agreed to make a treaty on this condition. The hermits took Vçtra to the palace of Indra. Seeing Vçtràsura who was coming to be friends with him Indra rose from his royal chair and offered half of it to Vçtra. Both embraced each other and vowed that they would be brothers born from the same womb.
     Thus having engaged Vçtra in a treaty deceitfully, Indra waited for an opportunity to kill Vçtra. Once Indra sent Rambhà to infatuate Vçtra. "Look, beautiful girl! Make Vçtra senseless somehow so that I may kill him." Hearing this, with a beautiful laugh, Rambhà went with her maids to the Park Nandana and waited for Vçtràsura. At this time Vçtra, with some Dànava friends, came to the park Nandana for entertainment. Indra walked beside watching for the opportunity to kill him. Without fearing any danger from Indra, Vçtra walked through the park, seeing the celestial maids singing and dancing and playing various games in the garden, and they reached a corner where Rambhà had been singing sweet songs and swinging with her maids. This sight made Vçtra amorous. He approached Rambhà and prayed to her to become his wife. Under that sandalwood tree Rambhà asked him. "Oh handsome youth! I am Rambhà. I came here with my maids to play. Who are you, my Lord?" Vçtra: "Beautiful maid! I am the son of Ka÷yapa and the friend of Indra. I enjoy half the position of Indra. I, Vçtra, have brought the three worlds under my control. I shall be complete in all aspects, if I could marry you."
     Rambhà agreed to the marriage on condition that Vçtra would not gainsay her in anything. They engaged in amorous plays and Rambhà made the Brahmin drink liquor in large quantities and he became unconscious. Indra took this opportunity and sent his thunderbolt which took away the life of Vçtra. Instantly Indra became affected with sins such as Brahmahatyà etc. (Padma Puràõa, Bhåmikhaõóa, Chapters 23 and 24).
     4) %<Other details.>%
     (i) Indra washed away the sin of Brahmahatyà incurred by killing Vçtra, at the place called Karåùa. (See under Aïgamalada).
     (ii) It was at the time of the killing of Vçtra by Indra, that Jañàyu and Sampàti made bets and flew up to the region of the Sun. (Vàlmãki Ràmàyaõa, Kiùkindhà Kàõóa, Sarga 58, Stanza 4).
     (iii) Mention about the conflict between Indra and Vçtràsura occurs in various places in the ègveda. ègveda, Maõóala 1, Anuvàka 16, Såkta 80 refers to the battle between Indra and Vçtra. In many other Såktas songs about Indra and Vçtra occur.
     (iv) Mention is made in Mahàbhàrata, âdi Parva, Chapter 65, Stanza 33, that Vçtra was the son born to Prajàpati Ka÷yapa by his wife Danu.
     (v) It was Vçtràsura who took rebirth later as King Maõimàn. (M.B. âdi Parva. Chapter 67, Stanza 44).
     (vi) The thunderbolt of Indra hit on the head of Vçtràsura and was broken into ten big pieces and hundred small pieces. (M.B. âdi Parva, Chapter 169, Stanza 50).
     (vii) It is stated in Mahàbhàrata, Udyoga Parva, Chapter 9, Stanza 48, that Vçtràsura was born from the fire of Sorcery and witchcraft of Tvaùñà.
     (viii) In the fight between Indra and Vçtra, Indra was swallowed by Vçtra. But Indra contracted the members of his body and became smaller and smaller and came out of Vçtra's belly. (M.B. Udyoga Parva, Chapter 9, Stanza 52).
     (ix) Once the teacher-priest øukra asked Vçtra certain questions to all of which Vçtra gave proper answers. (M.B. øànti Parva, Chapter 279, Stanza 13).
     (x) Vçtra entered heaven after his death. (øànti Parva, Chapter 180, Stanza 57).
     (xi) Everybody was terrified because the fight of Indra with Vçtra prolonged without any termination. At last Vçtra gaped and taking this opportunity, Indra sent his weapon the thunderbolt into the mouth of Vçtra. Thus Vçtra met with death. (M.B. Vana Parva, Chapter 101, Stanza 15; Udyoga Parva, Chapter 10, Stanza 30; øànti Parva, Chapter 232, Stanza 9; øànti Parva, Chapter 283, Stanza 59).
     (xii) In Mahàbhàrata, the words, Asura, Asura÷reùñha, Asurendra, Daitya, Daityapati, Daityendra, Dànava, Dànavendra, Ditija, Suràri, Tvàùñar, Vi÷vàtmà etc. are used as synonyms of Vçtra.

#<VèTTA># A nàga (serpent) born to Prajàpati Ka÷yapa by his wife Kadrå. (M.B. âdi Parva, Chapter 35, Stanza 10).

#<VYâDHI># Vyàdhi, Jarà, øokà, Tçùõà and Krodhà, were the daughters of Mçtyu (Death). (Agni Puràõa, Chapter 20).

#<VYâGHRABHAòA># The minister of King ørãdatta, described in Kathàsaritsàgara. Besides Vyàghrabhaña, he had three more ministers named Mahàbala, Upendrabala and Niùñhåraka.

#<VYâGHRADATTA I># A King who fought on the side of the Pàõóavas. This King who was a great fighter on the chariot, fought with the teacher Droõa. It is mentioned in Mahàbhàrata, Droõa Parva, Chapter 16, Stanza 32, that he was killed by Droõa.

#<VYâGHRADATTA II># A prince of the country of Magadha. He took the side of the Kauravas and was killed in the battle of Bhàrata by Sàtyaki. (M.B. Droõa Parva, Chapter 107, Stanza 31).

#<VYâGHRAKETU># A warrior of Pà¤càla, who fought on the side of the Pàõóavas against the Kauravas. Karõa wounded him in the battle of Bhàrata. (M.B. Karõa Parva, Chapter 56, Stanza 44).

#<VYâGHRâKúA># A follower of Subrahmaõya. (Mahàbhàrata, øalya Parva, Chapter 45, Stanza 59).

#<VYâGHRAPâDA># An ancient hermit. He was the father of Upamanyu. (M.B. Anu÷àsana Parva, Chapter 14, Stanza 45).

#<VYâLäMUKHA># An asura who fought against Subrahmaõya. In the fight with Subrahmaõya this asura was killed. (Skanda Puràõa, âsura Kàõóa)

#<VYâSA># The sage Vyàsa who is the author of the Mahà-Bhàrata.
     1) %<Genealogy.>% Descended from Viùõu in the following order: Brahmà-Vasiùñha-øakti-Parà÷ara-Vyàsa.
     2) %<Birth.>% Vyàsa was born to hermit Parà÷ara by a fisherwoman named Kàlã. His name when he was a child was Kçùõa. As his birth took place in an island (Dvãpa) he got the name Kçùõadvaipàyana. After dividing the Vedas he got the name Vedavyàsa. He is the composer of Mahàbhàrata, one of the greatest books in worldliterature. The births of great men, generally will be wonderful. Behind the birth of Vyàsa also there is a wonderful story.
     As has already been mentioned, Kàlã, a fisherwoman was the mother of Vyàsa. There is a story about this Kàlã also. When king Vasu of Cedi went to the forest for hunting, he saw the coition of animals and he had seminal discharge. The king sent that semen to his queen. But on the way it fell in the river Kàlindã and was eaten by a fish. This fish was a celestial maid named Adrikà transformed to fish by a curse. The fish conceived and got into the net of a fisherman, who lived on the banks of Kàlindã. When this fish was cut open a male and a female infant were seen inside. The male child was given to the king himself. The fisherman brought up the girl naming her Kàlã. As the girl had the gandha (smell) of matsya (fish), she got the name 'Matsya-gandhà', also. This fisherman was also a ferryman. Kàlã used to help her father in ferrying people across the river Kàlindã. She grew up and became a young woman.
     Once the hermit Parasara came by that way to go to the other side of the river. At that time, the fisherman who has been taking people across the river, was sitting on the bank of the river and having his meals. As soon as Parà÷ara came, the innocent fisherman--the fosterfather of Matsyagandhà--called her, who was standing close by and asked her to take the hermit across the river. The hermit got into the boat. Matsyagandhà began to row the boat. The beauty of the damsel sitting in front of him and the little waves of the river, combined together had the effect of arousing passion in the hermit. He became sexually excited and sat close to her. Discerning his intention she moved away from him and prayed to him humbly not to violate her chastity. She repeated her prayer. The hermit Parà÷ara created an artificial fog around the boat. The smell of fish was gone from her and the fragrance of Musk took its place. The hermit created an artificial island in the middle of the river. They got down on the island and acted a love drama. She became pregnant. Parà÷ara said to her. "Beautiful girl! Even after your confinement you shall remain a virgin. A son, who will be a portion of Viùõu, a man of purity, famous throughout the three worlds, highly learned, the teacher-priest of the whole world, shall be born to you. He will divide the Vedas and will be exalted by the people of the world."
     After this the great hermit took his bath in Yamunà and went away. The pregnancy of Kàlã was completed instantly and she gave birth to a very handsome boy in that island of Yamunà. As soon as he was born, he grew up and became a hermit radiant with devotion and assuming a vow of purity and abstinence he said to his mother. "Mother! You can go anywhere, as you please. You need have no worry on my account. I am about to go for penance. When anything unpleasant happens to you, just think of me. The moment you wish to see me, I will be there by you. I wish you a happy life. I am going." Saying thus the brave boy walked away. (Devã Bhàgavata, Skandha 2; Mahàbhàrata, âdi Parva, Chapters 60 to 63).
     3) %<Spiritual life.>%
     %<i) Introduction.>% Two sides, the spiritual as well as the material, are seen in the life of Vyàsa. It was after the marriage of øantanu, a king of the Lunar dynasty, with his mother Kàlã, otherwise known as Satyavatã, that Vyàsa came into contact with Hastinàpura. Participating in all the vicissitudes of the Pàõóavas and the Kauravas was the worldly side of the life of Vyàsa. But the major part of his life was spent in living as a hermit in his hermitage in the forest with a large group of disciples; teaching them the Vedas. A small description of that spiritual life is given below:
     ii) %<In the forest.>% We do not see Kçùõadvaipàyana, who had grown up to a youth at the time of his birth, for many years after his departure, bidding adieu to his mother. He might have been living with hermits in the forests, learning Vedas from them. After this he appears on the banks of river Sarasvatã as a teacher and Priest. As he was doing penance there, he saw two sparrows, legs and beaks red, without even down feathers, crying for food, and the parent birds, with the utmost care and tenderness feeding them. They flew about here and there and gathered food and came back quickly. Because of joy at the sight of their parents, the little ones opened their ruby-red mouths with cries and throbbing. They kissed the young ones and fed them. The young sparrows hid under the wings of their father and mother and enjoyed the surroundings by thrusting out their heads and looking on all sides.
     %<iii) Birth of son.>% Seeing this, the paternity instinct in him was aroused. He understood that love of children was merely for the sake of love, that this love was pure and simple. Moreover there is the maxim that a man without a son has no right to aspire for heaven. Sad and silent, thinking of these things he walked on unwillingly and reached the vicinity of the Himàlayas. Still, he was doubtful. He began to consider about the deity, before whom he had to do penance for the fulfilment of his wish. He could not decide. As he was sitting in thought, Nàrada came there. From the talk of Vyàsa, Nàrada knew that childlessness was the cause of his sorrow. Nàrada advised him that for the attainment of Puruùàrthas (objects of life) penance was to be done before Devã. Accepting that advice, Vyàsa went to a place near Mahàmeru to do penance.
     When Vyàsa began penance, the celestial maids also commenced their work of hindering the penance. It was Ghçtàcã who confronted Vyàsa. She took the form of a parrot of five colours and flew in front of Vyàsa. The hermit was excited at the beauty of Ghçtàcã and sat forgetting himself. As he sat there thinking of the infatuating beauty of the parrot, seminal discharge occurred to him. He became a slave to this infatuation, when he was engaged in making fire by attrition. In this amorous state of mind he was quite unaware of the seminal discharge or its falling on the pieces of wood used for attrition. He continued attrition. Then a very bright, divine person appeared from the pieces of wood. At the birth of a person, without attachment to a womb, all the worlds were delighted. The hide of black antelope, water pot, hermit's rod etc. fell from the sky. Birth rituals and ceremonies, according to the custom, were conducted by Vyàsa. As he was born from the semen discharged at the sight of the øuka (parrot) the infant was named øuka. As soon as he was born øuka began to grow by divine power and shortly became a boy of shining radiance. After investiture with the Brahma-string, the boy was sent for education to the hermitage of Bçhaspati, the teacher of the devas. øuka completed his education with Bçhaspati and having performed Samàvarta and offering of gift to the teacher, he returned home to his father.
     %<iv) Disciples.>% øuka commenced advanced study under his father Vyàsa. Besides øuka, Vyàsa had disciples such as Vai÷ampàyana, Såta, Paila, Jaimini and others also, living with him. The hermitage of Vyàsa soon grew up to be a great educational institution, with plenty of disciples.
     %<v) Separation of son.>% In the meanwhile øuka married and lived the life of a householder in the hermitage of his father, for a time. Then forsaking his family and his father, øuka went to the peak of Kailàsa and began to do penance meditating on øiva. At last he became a divine person who had obtained complete attainments, and breaking the top of the peak open, he rose up into the sky and shone there as a second Sun. The devas who saw øuka rising up by breaking the peak of Kailàsa and staying up in the sky, praised him.
     This untimely separation of his son had undermined the firmness of the mind of Vyàsa. Filled with grief, he left his hermitage and wandered here and there calling out his son by name. He could not find his son. At last he reached the peak of Kailàsa where his son had been doing penance. Standing there he called aloud his son by name cryingly. Parama÷iva appeared before the lamenting father and consoled him. Thus getting a little bit of peace of mind, Vyàsa returned to his hermitage and lived there. The sorrowing Vyàsa, was made still more sorrowful by the departure of his beloved disciples, Asita, Devala, Vai÷ampàyana, Sumantu, Jaimini and others who had been living in the hermitage and who had departed, having finished their education. All the surroundings of the hermitage seemed to him filled with pain. At last he thought about his mother. (Devã Bhàgavata Skandha 1).
     4) %<His terrestrial life.>%
     %<i) Preface.>% Within this period many changes had taken place in Hastinàpura and the bank of Yamunà. øantanu the king of the Lunar dynasty had married Gaïgàdevã, who had disappeared after giving the king a son named Devavrata (Bhãùma). Bhãùma grew up. Once øantanu was hunting in the forest when he was attracted by the sweet smell of musk. Tracing the origin of that smell, the king reached the fisherman's hut on the banks of the Yamunà. That smell proceeded from Kastårigandhà (Satyavatã) the mother of Vyàsa. The king fell in love with her. He returned to the palace, sad and silent. Learning the cause of his father's sadness, Devavrata went to the fisherman's hut and took øatyavatã to the palace to be given to his father. Devavrata had taken a vow that the kingdom would be given to the son born to Satyavatã and that he would remain unmarried, throughout his life. Because he had taken so terrible a vow, Devavrata came to be called Bhãùma from that day onwards.
     Two sons named Citràïgada and Vicitravãrya, were born to øantanu. Citràïgada died when he was young. Vicitravãrya married Ambikà and Ambàlikà, daughters of the King of Kà÷ã. Vicitravãrya also died before any children were born to him. It seemed as if the family was about to become extinct. At this juncture Satyavatã thought about her son Vyàsa.
     ii) %<Vyàsa in Hastinàpurã.>% The mother thought about him, and instantly he reached Hastinàpurã. Because of her compulsion, two sons were born, one each to Ambikà and Ambàlikà from Vyàsa. The son of Ambikà was Dhçtaràùñra and the son of Ambàlikà was Pàõóu. Vidura was the son born to Vyàsa by their maid.
     iii) %<Vyàsa and the Kaurava-Pàõóavas.>% From this time onwards we see Vyàsa as the spiritual teacher of the Kauravas and the Pàõóavas. Behind all the movements of these two families we could see the hand of Vyàsa. Thus though he came to Hastinàpurã and gave advice to the members of the family frequently, his main abode was his hermitage. Vyàsa's contact with Hastinàpura could be seen up to the Mahàprasthàna (the great departure) of the Pàõóavas. In all the administrative affairs up to this period, Vyàsa also had a part. The situations in which Vyàsa had taken part in the lifevoyage of the Kauravas and the Pàõóavas are given below.
     (i) Vyàsa gave the boon that hundred sons would be born to Gàndhàrã. (M.B. âdi Parva, Chapter 114, Stanza 8).
     (ii) Vyàsa cut the mass of flesh given birth to by Gàndhàrã into a hundred pieces and kept them in hundred pots. (M.B. âdi Parva, Chapter 114, Stanza 17).
     (iii) Vyàsa consoled Gàndhàrã by telling her that over and above hundred sons a daughter also would be born to her. (M.B. âdi Parva, Chapter 115, Stanza 16).
     (iv) Vyàsa consoled the Pàõóavas who had been living in the forest with their mother Kuntã, after the death of Pàõóu their father. (M.B. âdi Parva, Chapter 155, Verse 5).
     (v) On another occasion Vyàsa came to the Pàõóavas and told them the stories of the previous births of Pà¤càlã. (âdi Parva, Chapter 168).
     (vi) Vyàsa rendered all possible help to the Pàõóavas to marry Pà¤càlã. (M.B. âdi Parva, Chapter 195).
     (vii) Very often Vyàsa was a member of the council of Dharmaputra. (M.B. Sabhà Parva, Chapter 4, Stanza 11).
     (viii) It was Vyàsa who sent Arjuna to the north, Bhãmasena to the east, Sahadeva to the south and Nakula to the west for regional conquest. (M.B. Sabhà Parva, Dàkùiõàtyapàñha, Chapter 26).
     (ix) Vyàsa engaged himself in making various arrangements in the Ràjasåya (sacrifice of royal consecration) of Yudhiùñhira. (M.B. Sabhà Parva, Chapter 33, Stanza 34).
     (x) At the end of the Ràjasåya, Vyàsa predicted the future of Yudhiùñhira. (Sabhà Parva, Chapter 46, Stanza 1).
     (xi) When the Ràjasåya ended, Vyàsa anointed Yudhiùñhira. (Sabhà Parva, Chapter 53, Stanza 10).
     (xii) Vyàsa advised Dhçtaràùñra to prevent Duryodhana from doing injustice. (M.B. Vana Parva, Chapters 7 and 8).
     (xiii) When the Pàõóavas were living in the Dvaitavana (forest) Vyàsa visited them and taught Yudhiùñhira the art of Pratismçti. (M.B. Vana Parva, Chapter 36, Stanza 24).
     (xiv) He sent Sa¤jaya to Dhçtaràùñra to tell him about the greatness of Arjuna and ørã Kçùõa. (M.B. Udyoga Parva, Chapter 69, Stanza 11).
     (xv) He gave Sa¤jaya the power of having the eye of a seer penetrating beyond time and space (Divya dçùñi). (M.B. Bhãùma Parva, Chapter 2, Stanza 10).
     (xvi) Vyàsa consoled Yudhiùñhira who was stricken with grief in the course of the battle of Bhàrata. (M.B. Droõa Parva, Chapter 71, Stanza 23).
     (xvii) When Yudhiùñhira cried over the death of Ghañotkaca in the battle of Bhàrata, Vyàsa came to Yudhiùñhira and consoled him. (M.B. Droõa Parva, Chapter 183, Stanza 58).
     (xviii) He talked to A÷vatthàmà about the greatness of øiva and ørã Kçùõa. (M.B. Droõa Parva, Chapter 201, Stanza 56).
     (xix) When Sàtyaki was about to kill Sa¤jaya, Vyàsa turned him back from the attempt and rescued Sa¤jaya. (M.B. øalya Parva, Chapter 29, Stanza 39).
     (xx) Vyàsa argued and established that the act of cursing A÷vatthàmà on the part of ørã Kçùõa was correct. (M.B. Sauptika Parva, Chapter 16, Stanza 17).
     (xxi) Vyàsa prevented Gàndhàrã from her intention to curse the Pàõóavas. (M.B. Strã Parva, Chapter 14, Stanza 7).
     (xxii) When the battle of Bhàrata was over, Vyàsa advised Yudhiùñhira about matters regarding the administration of the country.
     (xxiii) Yudhiùñhira felt grieved at the death of relatives and friends in the battle of Bhàrata and he decided to commit suicide. But Vyàsa dissuaded him from that attempt. (M.B. øànti Parva, Chapter 27, Stanza 28).
     (xxiv) Vyàsa walked to the place where Bhãùma lay on the bed of arrows and visited him. (M.B. øànti Parva, Chapter 45, Stanza 5).
     (xxv) Vyàsa advised Yudhiùñhira to perform A÷vamedha (horse sacrifice). (M.B. A÷vamedha Parva, Chapter 3, Stanza 8).
     (xxvi) Vyàsa advised the Pàõóavas to go to King Marutta for wealth when the battle of Bhàrata was over. (A÷vamedhika Parva, Chapter 3, Stanza 20).
     (xxvii) Vyàsa consoled Uttarà, who was lamenting over the death of her husband. (A÷vamedha Parva, Chapter 62, Stanza 11).
     (xxviii) He consoled Arjuna who was crying over the death of his son. (A÷vamedha Parva, Chapter 62, Stanza 14).
     (xxix) Vyàsa advised Yudhiùñhira on the various arrangements which were to be made for the conducting of horse-sacrifice. (A÷vamedhika Parva, Chapters 62 to 72).
     (xxx) Vyàsa went to Dhçtaràùñra, who had gone to the forest after the Bhàrata-battle and pacified him. (M.B. â÷ramavàsika Parva, Chapter 28).
     (xxxi) Vyàsa brought the spirits of those who died in the Bhàrata-battle, to the surface of the river Ganges, by the power of his penance and Dhçtaràùñra and the others saw them. (See under Dhçtaràùñra, Para 7).
     (xxxii) At the instruction of Vyàsa, all the Kùatriya widows immersed themselves in the river Ganges and everyone of them entered the world of her husband. (M.B. â÷ramavàsika Parva, Chapter 33, Stanza 18).
     (xxxiii) When the Yadu-clan was completely destroyed, Arjuna went to the hermitage of Vyàsa and talked with him. (Mausala Parva, Chapter 8).
     (xxxiv) Vyàsa had been an adviser of King Janamejaya. (See under Janamejaya).
     5) %<Saving a worm.>% Once a wicked man took rebirth as a worm. This worm was crawling in haste for life in front of a cart coming at great speed. He saved the worm and gave it Brahminhood, and in the next birth it became a Brahmin who lived in peace and comfort. (M.B. Anuֈsana Parva, Chapter 117).
     6) %<The literary life of Vyàsa.>% Towards the close of his life Vyàsa again entered the caves of Himàlayas. Vyàsa who had steered through a very wide and rough sea of life, was in a position to understand clearly the various sides of human life. In the mind of that sage, who sat in deep contemplation in the eternally silent caves of the Himàlayas, the events of his past life began to line up one after the other. From that inward instigation the Puràõetihàsas (the Myths and legends) took form. It might have been during this period that Vyàsa divided the Vedas and composed Puràõas and Upapuràõas.
     One does not go wrong in saying that it was the composing of the Mahàbhàrata that brought Vyàsa very close to the later generations. The stories of the Kauravas and the Pàõóavas, flowed through his mind as a river flows down crushing down the banks on either side. A scribe was necessary to take them down in the form of verses. Vyàsa informed Brahmà of this need. Brahmà replied "Gaõapati is the only person capable of taking down every thing that you sing." Accordingly Vyàsa thought of Gaõapati, who came to the side of Vyàsa, and he informed Gaõapati of his need. Gaõapati said that he was willing to do the work on condition that Vyàsa would go on singing unceasingly, so that he might not have to stop the iron pen. Vyàsa said that while he would be singing the poems without stopping, Gaõapati should not take down this and that without grasping the meaning. Both agreed to this condition and the composing of the Mahàbhàrata commenced. Within two years and a half the great poetic work was finished. The great disciples of Vyàsa, such as Vai÷ampàyana, Jaimini and such others sang them and learned them by heart and published them in the world. (M.B. âdi Parva, Chapter 1).
     7) %<Many Vyàsas.>% It is stated in the Puràõas that in every Manu's age, a Vyàsa will be born. It is mentioned in Viùõu Puràõa, Aü÷a 3, Chapter 3, as to who were the persons who took birth as Vyàsa in a particular Manu's age and which were the Vedas and branches of Vedas they had divided. It is given below: During the age of Manu Vaivasvata, in each of the past Dvàparayugas, the Veda had been divided by great hermits, twentyeight times. Twentyeight Veda-Vyàsas have passed, each of whom had divided the Veda into four parts in each Dvàpara Yuga. It was Brahmà himself who had divided the Veda into four in the first Dvàparayuga. Prajàpati was the Vedavyàsa in the second Dvàparayuga. In the third, Vyàsa was the teacher-priest øukra; in the fourth Bçhaspati; in the fifth the Sun; and in the sixth the all powerful Dharmaràja. It was Indra in the seventh, Vasiùñha in the eighth, Sàrasvata in the ninth, and Tridhàmà in the tenth. It was Tri÷ikha in the eleventh, Bharadvàja in the twelfth, Antarãkùa in the thirteenth, Varõã in the fourteenth, Trayyàruõa in the fifteenth, Dhana¤jaya in the sixteenth, Kratu¤jaya in the seventeenth and Jaya in the eighteenth. Next Bharadvàja comes as Vedavyàsa and Gautama after Bharadvàja. It was hermit Haryàtmà who was the next Vyàsa, and then comes Vàja÷ravas. The Next Vyàsa was Tçõabindu born in the clan of Soma÷uùma. He was followed by èkùa. otherwise called Vàlmãki born in the family of Bhçgu. øakti is the Next Vyàsa. After that Parà÷ara, then Jàtåkarõa and then Kçùõadvaipàyana. They are the twentyeight Vedavyàsas. Each one of these had divided the Veda which had been one at the beginning of each Dvàparayuga, into four Vedas. It is A÷vatthàmà, the son of Droõa, who is going to be the Vedavyà÷a of the coming Dvàparayuga.
     8) %<Other details.>%
     (i) Most of the scholars are of opinion that the period of Vyàsa was between 1800 and 1500 B.C.
     (ii) Apàntaratamas was the rebirth of Vyàsa. (See under Apàntaratamas).
     (iii) In Mahàbhàrata, the word Kçùõa, Kçùõadvaipàyana, Dvaipàyana, Satyavatãsuta, Satyavatyàtmaja, Pàrà÷arya, Parà÷aràtmaja, Bàdaràyaõa, Vedavyàsa etc. are used as synonyms of Vyàsa.
     (iv) The word Vyàsa means he who describes elaborately.
     "He became Vyàsa because he had described all the Vedas". (M.B. âdi Parva, Chapter 63, Stanza 88). Vyas = describe (Differentiate the branches and divide).

#<VYâSASTHALä># An ancient holy place on the border of Kurukùetra. It is said that because of his grief due to the separation of his son, Vyàsa tried to commit suicide at this place. He who visits this place would get the fruits of giving thousand cows as alms. (M.B. Vana Parva, Chapter 83, Stanza 93).

#<VYâSAVANA># A forest near Kurukùetra. It is mentioned in Mahàbhàrata, Vana Parva, Chapter 83, Stanza 93, that he who bathes in the holy bath named Manojavatã tãrtha in this forest, would get the fruits of giving thousand cows as alms.

#<VYAøVA># A King. It is stated in Mahàbhàrata, øànti Parva, Chapter 127, Stanza 3, that this King remains in the palace of Yama.

#<VYAVAHâRA># It is mentioned in Manusmçti, Chapter 8, that administering the law was of eighteen types in ancient India.
     i) Pertaining to giving and taking.
     ii) Pertaining to the property entrusted to another for keeping.
     iii) Selling the property by anybody other than its owner.
     iv) Appropriating gain to oneself in a combined transaction.
     v) Not handing over the property which was given as a gift.
     vi) Non-payment of salary.
     vii) Disobeying orders.
     viii) Retaining and doubting the ownership after the completion of a transaction of selling or buying.
     ix) A law suit between the owner of the cattle and the cowherd or shepherd.
     x) Dispute about boundary.
     xi) Striking another.
     xii) Reviling others
     xiii) Theft and robbery.
     xiv) Violence.
     xv) Stealing another's wife.
     xvi) Matrimonial responsibilities.
     xvii) Partition.
     xviii) Gambling.
     Whenever difference of opinion arises between two persons on any of the matter given above, the King should interfere and make a decision. For one reason or another, if the King could not attend the court, three learned Brahmins should enter the court and conduct the trial sitting or standing, and they should not conduct the trial walking to and fro. This was the practice of courts in ancient India.

#<VYOMA># A King born in the dynasty of Bharata, the son of Duùyanta. It is mentioned in Bhàgavata, Skandha 9, that Vyoma was the son of Dà÷àrha and the father of Jãmåta.

#<VYOMâRI># An eternal Vi÷vadeva (deity concerned with offerings to the Manes). (Mahàbhàrata, Anu÷àsana Parva, Chapter 91, Stanza 35).

#<VYOMâSURA># Son of Màyàsura. For the story how Kçùõa killed this asura, see under Kçùõa, para 24.

#<VYæôHORU># (VYæôHORASKA). One of the hundred sons of Dhçtaràùñra. Mention is made in Mahàbhàrata, Bhãùma Parva, Chapter 96, Stanza 23, that Vyåóhoru was killed by Bhãmasena in the battle of Bhàrata.

#<VYæHA># (Disposition of an army). Disposition of an army of four parts, (infantry, cavalry, elephants and chariots) in the battlefield, the arrangement of it, in various forms. It is said that during the period of Mahàbhàrata, there were various forms of disposition of the army. Some of them are given below:
     i) Ardhacandravyåha. (like a Crescent moon) (M.B. Bhãùma Parva, Chapter 56)
     ii) Garuóavyåha. (M.B. Bhãùma Parva, Chapter 56).
     iii) Krau¤cavyåha. (M.B. Bhãùma Parva, Chapter 60).
     iv) Cakravyåha. (wheel-shaped) (M.B. Droõa Parva, Chapter 34).
     v) Makaravyåha. (shark-like) (M.B. Bhãùma Parva, Chapter 69).
     vi) Maõóalavyåha. (circular) (M.B. Bhãùma Parva, Chapter 81).
     vii) Maõóalàrdhavyåha. (Semi circular) (M.B. Droõa Parva, Chapter 20).
     viii) Vajravyåha. (Diamond-shaped) (M.B. Bhãùma Parva, Chapter 81).
     ix) øakañavyåha. (cart-shaped) (M.B. Droõa Parva, Chapter 7).
     x) øyenavyåha. (Vulture-like) (M.B. Bhãùma Parva, Chapter 69).
     xi) Sarvatobhadravyåha. (fortified all-round) (M.B. Bhãùma Parva, Chapter 99).
     xii) Suparõavyåha. (kite-shaped) (M.B. Droõa Parva, Chapter 20).
     xiii) Såcãmukhavyåha. (Like the needle-eye) (M.B. Bhãùma Parva, Chapter 77).

#<VYæKA># A country of ancient India. (M.B. Bhãùma Parva, Chapter 9, Stanza 31).

#<VYUúITâøVA># A King of the Påru dynasty, who was righteous and just. He performed many sacrifices. His wife was Bhadrà, daughter of King Kakùãvàn. It is said that this Bhadrà was the most beautiful woman in India. As the King led a libidinous life with this queen Bhadrà he met with an untimely death.
     When the King died, he had no children. Bhadrà cried for a long while embracing the dead body of the King. Then the spirit of Vyuùità÷va, without the body, said to her. "My love. Lie with me in your own bed on the eighth or fourteenth day of your menstruation. I will give you sons." She acted according to the wish of the King and got seven sons from the dead body. Her sons were three Satvas and the four Madras. (M.B. âdi Parva, Chapter 120).

#<VYUúòA># A King of the dynasty of Dhruva. This King was the son of King Pu÷pàrõa, by his wife Prabhà. Pradoùa, Ni÷ãtha and others were brothers of Vyuùña. A son named Sarvatejas was born to this King. (Bhàgavata, Skandha 4).

#<VYUúòI># Another name for day-time.

#<YA># This letter means "Yàga", "Yàtà" (one who goes) or "hero". (Agni Puràõa, Chapter 348).

#<YâDAVA># See under Yaduvaü÷a.

#<YâDAVä># Mother of the King Sagara. (For more details see under Sagara).

#<YADU I># The founder of Yàdava Vaü÷a or Yadu Vaü÷a.
     1) %<Genealogy.>% From Viùõu were descended in the following order:--Brahmà--Atri--Candra--Budha--Puråravas--âyus--Nahuùa--Yayàti--Yadu.
     2) %<Yadu Vaü÷a (Yàdava Vaü÷a).>% The origin of Yadu Vaü÷a is from Atri. Candra, Durvàsas and Dattàtreya Muni were the sons of Atri by Anasåyà. Budha was born to Candra, Puråravas was born to Budha, âyus was born to Puråravas, and Nahuùa was born to âyus. Two children, âyati and Yayàti were born to Nahuùa. Yayàti had two wives, øarmiùñhà and Devayànã. Three sons, Druhyu, Anudruhyu and Påru were born to øarmiùñhà. The Påru vaü÷a takes its origin from Påru. Yayàti had two sons by Devayànã. They were Yadu and Turvasu. The descendants of Yadu are the Yàdavas.
     Four sons, Sahasrajit, Kroùñà, Nala and Ripu were born to Yadu. Sahasrajit had a son, øatajit. Three sons Mahàbhaya, Veõuhaya and Hehaya were born to øatajit. Of them Hehaya became famous under the name of Ekavãra and founded the Hehaya vaü÷a. The Hehayas and Bhàrgavas were on terms of enmity. Dharma was born to Hehaya, and Kunti or Kuõi was born to Dharma. Kuõi had four sons--Sadàjit, Màhiùmàn, Bhadrasena and Durdama. Dhanaka was the son of Bhadrasena and Dhanaka had four sons--Kçtavãrya, Kçtàgni, Kçtavarmà and Kçtaujas. Of them, Kçtavãrya who was the eldest, was the father of Kàrtavãryàrjuna. From here, Yadu vaü÷a continues from Kàrtavãryàrjuna. He had five sons, Jayadhvaja, øårasena, Vçùabha, Madhu and ærjjita. Vçùõi was the son of Madhu, the fourth of them. From this point, Yadu vaü÷a continues from Vçùõi. Yàdava vaü÷a from this stage is also known as Vçùõi vaü÷a. Vçùõi had four sons--Sumitra, Yudhàjit, Vasu and Sàrvabhauma. Yadu vaü÷a continues from Yudhàjit. He had two sons, øini and Nimna. øini's son was Satyaka and Satyaka's son was Sàtyaki. Sàtyaki had another name, Yuyudhàna. Jaya was Sàtyaki's son. Kuõi was the son of Jaya, Anamitra was the son of Kuõi and Pç÷ni was the son of Anamitra. Pç÷ni's sons were Citraratha and øvaphalka. Vióåratha and Kukåra were born to Citraratha. øåra was the son of Vióåratha. øini was the son of øåra, Bhoja was the son of øini, Hçdãka was the son of Bhoja. Four sons, Devavàha, Gadàdhanvà, Kçtaparvà and øåra, were born to Hçdãka. øåra married Màriùà and their children were Vasu, Devabhàga, Deva÷ravas, ânaka. Sç¤jaya, Kàkànãka, øyàmaka, Vatsa, Kavåka and Vasudeva. Vasudeva married Devakã, the sister of Kaüsa. ørã Kçùõa was their son. Pradyumna was the son of ørã Kçùõa. Aniruddha was the son of Pradyumna and Vajra was the son of Aniruddha. The last known link of that branch of Yadu vaü÷a was Vajra.
     Kaüsa also belonged to Yadu vaü÷a. Kukåra who was the brother of Vióåratha was the ancestor of Kaüsa. Ugrasena who was a lineal descendant of Kukåra, was the father of Kaüsa. The Puràõas mention Devakã, the mother of ørã Kçùõa as Kaüsa's sister. But in fact she was not his direct sister. Ugrasena, Kaüsa's father, had a brother named Devaka. This Devaka had three sons, Devàpa, Upadeva and Sudeva. Devakã, ørã Kçùõa's mother was the daughter of Devàpa. Devakã had six sisters who were--ørutadevà, øàntidevà, Upadevà, ørãdevà, Devarakùità and Sahadevà.
     Akråra who went to Ambàói also belonged to another branch of Yadu vaü÷a. Pç÷ni who was of the ninth generation from Vçùõi, had two sons--Citraratha and øvaphalka. Akråra was the son of øvaphalka.
     3) %<Other details about Yadu Vaü÷a>%
     (i) Once Yayàti wanted his son Yadu to transfer the latter's youthfulness to Yayàti. The son refused to oblige the father who therefore pronounced a curse that Yadu's descendants would not enjoy kingship. (For detailed story, see under Yayàti).
     (ii) Yadu's descendants are called Yàdavas. (M.B. âdi Parva, Chapter 95, Verse 10).
     (iii) Yadu was the son of Devayànã and the grandson of øukràcàrya. Although Yadu was a hero, he was dullwitted. He did not obey his father. He used to despise his father and brothers. His capital city was Hastinàpura. He became dull-witted after the loss of his kingdom by the curse of his father. (M.B. Udyoga Parva, Chapter 149).
     4) %<The end of Yadu Vaü÷a.>% ørã Kçùõa was one of the most important members of the Yadu Vaü÷a. That family continued only for 36 years more after the end of the Bhàrata Yuddha. At the end of the thirtysix years, evil omens began to appear in Dvàrakà. Whirlwinds began to blow furiously. Frightened birds began to fly helterskelter. Rivers began to flow upwards. The whole land was enveloped in mist. Comets continued to drop from heaven, scattering sparks of fire. The sun's disc was eclipsed with clouds of dust.
     At that time, one day, the sages Vi÷vàmitra, Kaõva and Nàrada happened to come to Dvàrakà. A band of Yàdavas, under the leadership of Sàmba, gathered round the sages to make fun of them. They dressed Sàmba like a pregnant woman and asked the sages what child "she" would bear. The enraged sages replied that the "Child" would be an iron pestle which would be the cause of the death of all the Yàdavas. Besides, they added that, with the exception of Ràma, (Balabhadra Ràma) and Kçùõa, the whole of Yàdava Vaü÷a would come to ruin.
     Next day Sàmba did give birth to an iron pestle. The frightened Yàdavas recalled the curse of the sages. They reported the matter to their king. The king, in deep gloom, had the pestle filed into dust and ordered his men to throw the dust into the sea.
     People recalled Gàndhàrã's curse on ørã Kçùõa after the Bhàrata Yuddha. The curse was that the family of ørã Kçùõa who was the cause of all mischief, would be wiped out within a period of 36 years.
     At that time, women began to be stolen from Dvàrakà every night by a dark woman monster. ørã Kçùõa's weapon, Cakra slipped out of Kçùõa's grip and rose up to heaven, in the very presence of the Vçùõis. Seeing these evil omens, the alarmed Vçùõis and Andhakas began to leave the place on a pilgrimage. They reached the shore of Prabhàsa tãrtha. The Uddhavas parted company with the Yàdavas there. Nobody prevented the Uddhavas. ørã Kçùõa who saw that the end of the Yàdavas was approaching, also kept silent. The Yàdava leaders in despair, took to drinking. Intoxicated by drinking they began to quarrel. The particles of the iron pestle thrown into the sea, were carried and deposited on the shore by the waves. They began to sprout into a kind of grass. The blades of this grass soon transformed themselves into iron pestles. The Yàdavas pulled them out and began attacking each other with them. Most of them were beaten to death by their own kinsfolk. ørã Kçùõa who was in a state of trance in "Yogàsana", was hit on his toe by an arrow shot by a hunter and he fell into Samàdhi. Balabhadra Ràma renounced his body and went to Pàtàla.
     After that the sea advanced and submerged the whole of Dvàrakà. (M.B. Mausala Parva).

#<YADU II># There is another Yadu mentioned in the Puràõas, who was the son of Uparicara Vasu. Mahàbhàrata, âdi Parva, Chapter 68, Verse 31, says that this Vasu was never defeated by anyone at any time.

@<[Page 890b]>@

#<YADU III># King of Yadus. There are references to this king in many places in the 1st Maõóala of ègveda.

#<YâJA># A sage born in Ka÷yapa gotra. (For further details, see the word Upayàja and Pà¤càlã).

#<YAJATA># A Yaj¤akartà (Performer of Yaj¤as) celebrated in the ègveda.

#<YAJ¥A># An incarnation of Mahàviùõu. Svàyambhuva Manu had two sons, Priyavrata and Uttànapàda and three daughters, âkåti, Devahåti and Prasåti. Ruci Prajàpati married âkåti. Yaj¤a was their son. Devã Bhàgavata, 8th Skandha mentions that this Yaj¤a was an incarnation of âdi Nàràyaõa.
     Yaj¤a had a sister named Dakùiõà. They were twins. They married each other. The twelve sons who were born to them were the Devas known as Yàmas, during the Svàyambhuva Manvantara. (Viùõu Puràõa, Part 1, Chapter 7).
     Yaj¤a's twelve sons were:--Toùa, Pratoùa, Santoùa, Bhadra, øànti, Ióaspati, Iddhma, Kavi, Vibhu, Sraghna, Sudeva and Virocaka. Their father Yaj¤a was the Indra of Svàyambhuva Manvantara. (Bhàgavata, 4th Skandha).

#<YAJ¥ABâHU># An ancient sage who was the son of Priyavrata and grandson of Svàyambhuva Manu. Svàyambhuva Manu had two famous sons named Priyavrata and Uttànapàda. Of these, Priyavrata married Suråpà and Barhiùmatã, the two daughters of Vi÷vakarmà. Yaj¤abàhu was the son of Priyavrata by Suråpà. The ten sons born to Priyavrata and Suråpà were:--Agnãdhra, Iddhmajihva, Yaj¤abàhu, Mahàvãra, Rukma÷ukra, Ghçtapçùñha, Savana, Medhàtithi, Vãtihotra and Kavi. They had a daughter, ærjjasvatã. Bhàgavata, 8th Skandha).

#<YAJ¥ADATTA I># A youthful sage. In Agni Puràõa. Chapter 6, it is stated that this youth was shot dead with an arrow by Da÷aratha, mistaking him for an elephant, on the bank of the river Sarayå. But Vàlmãki Ràmàyaõa says that the name of the boy-sage who was shot dead by Da÷aratha was "øravaõa". For more details see 3rd Para under Da÷aratha.

#<YAJ¥ADATTA II># A Bràhmaõa. There was a Bràhmaõa village called Mahat at the foot of the Yàmuna mountain, between the rivers Gaïgà and Yamunà. This Bràhmaõa was born and brought up here. There is a story in Padma Puràõa, Chapter 92, about him, which says that by mistake he was taken to hell by Kàla's messenger and that he was reluctant to leave hell. The story is as follows:--
     Once Yama (Kàla) ordered his agent to bring the Bràhmaõa named Yaj¤adatta, who lived in Mahat village, born in Vasiùñha gotra and was gentle, scholarly and well-versed in Yaj¤a practices. He was specially warned that he should not make a mistake as there was another Bràhmaõa with the same name who lived in the neighbourhood and who resembled Yaj¤adatta in appearance, learning and in every other respect. But in spite of Yama's specific warning, his agent brought the wrong person.
     Yama, with his sense of justice, received him with due respect and allowed him to return to the world. But Yaj¤adatta was not willing to return to the world.

#<YAJ¥ADATTA III># See under Pàñalãputra.

#<YAJ¥AøARMâ># A Bràhmaõa made famous in the Puràõas. He was the son of øiva÷armà. (For detailed story, see under øiva÷armà).

@<[Page 891a]>@

#<YAJ¥AøATRU># A Ràkùasa who fought against Ràma and Lakùmaõa in the forest. Khara, Dåùaõa and Tri÷iras were the three Ràkùasas who declared war on ørã Ràma. Yaj¤a÷atru was one of the twelve military commanders of Khara. Vàlmãki Ràmàyaõa, Araõya Kàõóa, 26th Sarga, mentions that the twelve heroes who were Khara's commanders were:- øyenagàmã, Pçthugrãva, Yaj¤a÷atru, Vihaïgama, Durjaya, Karavãràkùa, Paruùa. Kàlakàrmuka, Meghamàlã, Mahàmàlã, Sarpàsya and Rudhirà÷ana.

#<YAJ¥ASENA I># See under Pa¤catantra.

#<YAJ¥ASENA II># Drupada, the son of King of Pà¤càla. (For more details see under Drupada).

#<YAJ¥AVâHA># A warrior of Subrahmaõya. There is a reference to him in Mahàbhàrata, øalya Parva, Chapter 45, Verse 80.

#<YâJ¥AVALKYA># An ancient sage who was a profound scholar.
     1) %<General.>% Puràõas say that this sage spent the major part of his life at the court of King Janaka. He was also King Janaka's priest. In Agni Puràõa, Chapter 16, it is mentioned that Kalki was Yàj¤avalkya's priest. Mahàbhàrata, Anu÷àsana Parva, Chapter 4, Verse 51, mentions that Yàj¤avalkya was a "Brahmavàdã son" of Vi÷vàmitra.
     2) %<Thousand cows.>% Once King Janaka conducted a Yàga. At that time he wished to find out the most eminent among the sages. He promised to present a thousand cows to the sage who was a consummate scholar. A bag of gold coins was also tied to each horn of the cows. Janaka announced that the sage who claimed to be a consummate scholar might come forward and take the cows with him. No one among the numerous sages who were present, dared to come forward. Yàj¤avalkya, however, ordered his disciple to take the cows home with him. The other sages questioned his right to claim the cows. Yàj¤avalkya asserted his right to do so. One of the sages named Arthabhàga stood up and asked him the following question:--
     Arthabhàga:--When a man who has not acquired divine knowledge dies, his "J¤ànendriyas" (senses of knowledge) are also merged with it. How is it possible for him to accept another body afterwards? "Yàj¤avalkya:--Karma (action) becomes the cause of his rebirth."
     Next Kahola and many other sages put various questions to him. The substance of their talk is given below:--
     Kahola:--What have you to say about the invisible and omnipresent Brahman?
     Yàj¤avalkya:--Your soul is the omni-present Brahman. The soul has no hunger or thirst, fear or desire, old age or death. Those who wish to know the soul, become sages after transcending love of wife, children or worldly riches. The two qualities essential for sages are scholarship and spiritual knowledge.
     Gàrgã:--Who is the warp and woof of everything?
     Yàj¤a:--It is Brahman. Do not ask further; if you do, your head will be broken to pieces.
     âruõi:--Who is he who exists within? (Antaryàmã).
     Yàj¤a:--He who is contained in Jagat (the universe) without the knowledge of Jagat, he whose body is Jagat, he who controls Jagat as antaryàmã, he is within every one. He cannot be seen, but he sees. He cannot be heard; but he hears. He is capable of thinking; but he is beyond our thoughts. He exists as one who sees, hears and thinks, in all creatures.
     Gàrgã:--I have two questions to ask. They are as sharp and pointed as two arrows. By what force is fixed that which is above Heaven, below the earth and that which is between them, like warp and woof?
     Yàj¤a:--By the sky.
     Gàrgã:--By what force is the sky held in position like warp and woof?
     Yàj¤a:--Under the command of God, the sun and moon do not deviate from their orbits. The sky and the earth remain in their respective places. Rivers run making the fields fertile. One who lives and works without the ability to know God does not obtain immortality. He who dies without knowing God is a Kçpaõa (spiritual bankrupt). On the contrary, he who knows God attains Mokùa.
     øàkalya:--How many gods are there?
     Yàjïa:--Thirtythree. They are--8 Vasus, 11 Rudras, 12 âdityas, Indra and Prajàpati. The 8 Vasus are-Agni, Pçthvã, Vàyu, Antarãkùa, âditya, Dyau (Heaven), Candra and Stars. The 11 Rudras are the combination of the 10 j¤ànendriyas and the working of the mind. The ruling deities of the 12 months are known as the 12 âdityas. They receive into them our lives and our Karmans (actions).
     Yàj¤avalkya gave suitable answers to all other questions of øàkalya. At last, he asked øàkalya:--"Now I will ask you a question. Whom do the Upaniùads describe? If you do not answer, your head will break." øàkalya could not answer it. He dropped down with a broken head. He asked the other scholars who had gathered there, if any of them wanted to ask him more questions. But no one came forward. All remained dumb. Then he continued:--"Fresh leaves sprout from a tree which has been cut. If the seed is destroyed, the tree does not grow out of it. How is it that a man is born again after his death?"
     No one was able to answer that question. Thus after defeating all of them in argument, Yàj¤avalkya went home with the cows.
     3) %<In Janaka's court again.>% On another occasion, Yàj¤avalkya went to see King Janaka. The King asked him whether he had come for getting cows or to ask abstruse question. The sage answered that he had come for both. Their conversation continued as follows:--
     Janaka:--Jita Muni has said that "Vacana" (word) is Brahman or God. What is your opinion?
     Yàj¤a:--It is correct. But did he say which is the body and abode of God?
     Janaka:--No.
     Yàj¤a:--In that case he has said only onefourth about God. Vacana is god's body and sky, his abode. Brahmavidyà depends on the word. The word is Parabrahman. Janaka was highly pleased. He decided to give a thousand bulls to the sage. But Yàj¤avalkya said that his father's principle was to give effective knowledge to the pupil and not to receive any dakùiõà (Payment) from him. Janaka again wanted Yàj¤avalkya to explain clearly what "Brahma Vidyà" means.
     Yàj¤a:--Just as a person can reach his destination by walking or by travelling in a chariot or by sailing in a boat, in order to secure peace for the soul, you are depending on the Upaniùads. But although one is learned in Vedas and âgamas, or adored by others or wealthy, or well-versed in Upaniùads, unless one has known God--unless one acquired Brahmaj¤àna--one cannot be said to be gratified. Do you know where you will go after renouncing your body?
     Janaka:--I do not know.
     Yàj¤a:--I shall tell you. The deity of the right eye is "Inda" (light). People call it "Indra". The deity of the left eye is Indràõã, the wife of Indra. Indra is eater and Indràõã is food. In a state of consciousness they are separated. (Then the soul is called Vai÷vànara). In a state of dream, the two are united. (Then the soul is called Taijasa). In a state of slumber, the soul is in "Prj¤àa" state. (Since there is no activity it is called Pràj¤a). In the fourth or "Turãya" state, one becomes capable of transcending the three other states and to attain Parabrahman. It is a state of fearlessness transcending birth and death.
     The King who was pleased by this teaching dedicated the kingdom of Videha and even himself to the sage.
     4) %<In Janaka's court for the third time.>% After some years Yàj¤avalkya went again to Janaka's court. At that time also there was a philosophical discussion between the King and the sage in the form of questions and answers.
     Janaka:--Which is the light that gives us guidance during the day time?
     Yàj¤a:--The Sun.
     Janaka:--After sunset which is the light that guides us?
     Yàj¤a:--The Moon.
     Janaka:--And in the absence of the sun and moon?
     Yàj¤a:--Agni.
     Janaka:--Which is the light that guides us in the absence of the sun, moon and Agni?
     Yàj¤a:--Vacana.
     Janaka:--Which is the light that shines in the absence of all these luminaries?
     Yàj¤a:--âtmajyotis (soul's light).
     Janaka:--Who is âtman?
     Yàj¤a:--"Puruùa" who is formed by the union of "vyàna" in pràõas (lives) and jyotis (light) in the heart. The soul is disposed to action with the help of intelligence. In the end it transcends the body, senses and mind and attains Mokùa. In the state of consciousness the soul's activities become manifest to us. When in sleep, after deputing "Pràõa" for the protection of the body, the soul remains outside the body. The senses become inactive. Therefore we should never wake up one who is asleep. When the soul remains in the body and the senses are active, it is in a most vigilant state. Thus the soul is above the states of wakefulness, dream and slumber. The soul is the divine light of pure energy.
     Janaka who was pleased, gave the sage a thousand cows more. After that Yàj¤avalkya spoke about liberation from worldly bonds.
     Yàj¤a:--The soul has no connection with the three conditions. Just as the actions in a dream do not affect the soul, the actions in a wakeful state also do not affect it. Just as a fish jumps from one side of the river to the other and back again, life keeps jumping from the state of wakefulness to the state of slumber and vice versa.
     Just as a kite goes up flying and then comes back to its nest, one moves from the state of wakefulness to sleep and back again. In deep slumber, he merges with God, but he does not know that. In that state, the father or the mother does not have the knowledge that they are the father or mother.
     After that Yàj¤avalkya explained the nature of the soul and the various aspects of its working in a state of wakefulness and of slumber. He added:--"As long as there is "Kàma" (desire) there is "Karman" also. Life goes on passing from birth to death and from death to birth. One attains perfection when one is above all desires, and acquires the highest divine knowledge. He is liberated from birth and death and becomes immortal.
     By j¤àna, dàna and tapas we become self-purified and thus become worthy of the highest divine grace. We have to go from the world of Karman (action) to the world of àtman (soul). One who has acquired Brahmaj¤àna (knowledge of Brahman) becomes a Bràhmaõa. Hearing these famous teachings of Yàj¤avalkya, Janaka became his permanent disciple.
     5) %<His end.>% Yàj¤avalkya had two wives named Kalyàõã and Maitreyã. After giving his all to his wives he passed into immortality. (Bçhadàraõyaka; M.B. øànñi Parva, Chapters 3-9).
     6) %<His works.>% Yàj¤avalkya has written a Smçti on the subject of law. "Mitàkùarà" is its famous commentary. Mitàkùarà is the highest authoritative treatise on Law in South India.
     7) %<Other details.>%
     (i) Yàj¤avalkya flourished in Yudhiùñhira's assembly. (M.B. Sabhà Parva, Chapter 4, Verse 12).
     (ii) He was also a member of Indra's assembly. (M.B. Sabhà Parva, Chapter 7, Verse 12).
     (iii) Yàj¤avalkya was the priest at the Ràjasåya Yaj¤a of Dharmaputra. (M.B. Sabhà Parva, Chapter 33, Verse 35).
     (iv) Yàj¤avalkya had his knowledge of Vedas from Såryadeva. (M.B. øànti Parva, Chapter 318, Verse 6).

#<YAJURVEDA>#
     1) %<General.>% The Caturvedas are:--ègveda, Yajurveda Sàmaveda and Atharvaveda. Viùõu Puràõa, Part 3, Chapter 5, mentions that Vai÷ampàyana, the disciple of Vedavyàsa, divided Yajurveda into twentyseven branches and taught them to his disciples. Among those disciples there was Yàj¤avalkya, the son of Brahmaràta. It was Vyàsa who divided the Vedas into four parts. After dãviding them, the sage Vyàsa taught ègveda to Paila, Yajurveda to Vai÷ampàyana, Sàmaveda to Jaimini and Atharvaveda to Sumantu.
     The rules for Japa, Homa etc. of Yajurveda were taught to Vyàsa by Agnideva. If all the rules of Yajurveda are correctly observed, all desires will be fulfilled. There are special rules for the observance of homa for the fulfilment of particular desires.

#<YAKèLLOMâ># An Indian town. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 46).

#<YAKúA>#
     1) %<General.>% A class of Semi-gods. There are chiefly three classes of inhabitants in Heaven:--Devas, Gaõadevas and Upadevas. Gaõadevas consist of the 12 âdityas, 10 Vi÷vadevas, 8 Vasus, 36 Tuùitas, 64 âbhàsvaras, 49 Anilas 220 Mahàràjikas, 12 Sàdhyas and 11 Rudras.
     Among the Upadevas there are 10 subdivisions. They are, Vidyàdharas, Apsaras, Yakùas, Ràkùasas, Gandharvas, Kinnaras, Pi÷àcas, Guhyakas, Siddhas and Bhåtas.
     2) %<Origin.>% There are different views relating to the origin of the Yakùas. In Mahàbhàrata, âdi Parva, Chapter l we find that the Yakùas took birth after Brahmà's birth from "Viràñ Puruùa's" aõóa. According to a statement in Agni Puràõa, Chapter 19, Yakùas and Ràkùasas were born from Munã, the grand daughter of Ka÷yapaprajàpati. Thus Yakùas and Ràkùasas are related as brothers. In Mahàbhàrata, âdi Parva, Chapter 66, Verse 7, there is another passage which says that Yakùas are the progeny of the sage Pulastya.
     3) %<Other details.>%
     i) Once øukadeva sang the story of Mahàbhàrata to the Yakùas. (M.B. âdi Parva, Chapter 1, Verse 108).
     (ii) Lakhs of Yakùas remain in Kubera's assembly, worshipping him. (M.B. Sabhà Parva, Chapter 10, Verse 18).
     (iii) There are Yakùas in Brahmà's assembly also. (M.B. Sabhà Parva, Chapter 11, Verse 56).
     (iv) Kubera is the King of Yakùas. (M.B. Vana Parva, Chapter 111, Verse 10).
     (v) Bhãmasena once drove away Yakùas and Ràkùasas. (M.B. Vana Parva, Chapter 16, Verse 57).
     (vi) On another occasion, Sunda and Upasunda defeated and persecuted the Yakùas. (M.B. Vana Parva, Chapter 208, verse 7).

#<YAKúAGRAHA># A Graha (Evil Spirit) connected with Yakùas. Mahàbhàrata, Vana Parva, Chapter 230, Verse 53, mentions that people become mad owing to the adverse influence of this Graha.

#<YAKúAVâòA># A place made famous in the Puràõas. In Devã Bhàgavata, 5th Skandha, there is a statement saying that it was at this place that the Dànava called Rambha took a she-buffalo as his wife.

#<YAKúAYUDDHAPARVA># A sub-division of Vana Parva, in Mahàbhàrata, Chapters 158 to 164 of Vana Parva, are included in this sub-division.

#<YAKúEøVARA># An incarnation of øiva. The devas were puffed with pride when they secured Amçta by churning the ocean of milk. In order to allay their pride, øiva took birth as Yakùe÷vara.
     One day he put a blade of grass on the ground before them and asked them to take it up. Although the Devas tried their best, they were not able even to move it. It was only then that they became convinced of their own incapacity. (øiva Puràõa, øatarudra Saühità).

#<YAKúä># (YAKúIöä). Women folk of Yakùas. Agni Puràõa, Chapter 50 mentions that the images of Yakùã to be installed in temples should have fixed and long eyes. Mahàbhàrata, Vana Parva, Chapter 54, Verse 105, states that Yakùiõã is a Devã and by eating the prasàda (naivedya) of the Devã one would be absolved of the sin of Brahmahatyà (killing a Bràhmaõa).

#<YAKúIöä TäRTHA># A famous sacred place situated on the borders of Kurukùetra. By bathing at this place one's desires would be fulfilled. The place is also famous for offering worship to the Pitçs. A visit to this place will be rewarded with the benefit of A÷vamedha Yàga. Mahàbhàrata, Vana Parva, Chapter 83, Verse 23 mentions that this tãrtha was founded by Para÷uràma.

#<YAKúMâ># (RâJAYAKúMâ). The disease of consumption (Tuberculosis). There is a story in Mahàbhàrata which says that this disease was created by Dakùa Prajàpati. (For more details see under Candra).

@<[Page 893b]>@

#<YAMA># Kàla. (For more details see under Kàla).

#<YâMA (S)># A band of special gods of the Svàyambhuva Manvantara (See under Manvantara).

#<YAMADæTA># One of the Brahmavàdã sons of Vi÷vàmitra. (M.B. Anu÷àsana Parva, Chapter 4, Verse 51).

#<YAMAJIHVâ># A prostitute. In Kathàsaritsàgara, øaktiya÷olambaka, 1st Taraïga, there is a story about her as follows:--
     In the city of Citrakåña Ratnavarmà a wealthy Vai÷ya, had a son named ä÷varavarmà. In order to avoid his son falling under the influence of prostitutes, the father decided to teach "ve÷yàtantram", to ä÷varavarmà while he was a boy. Yamajihvà, the prostitute undertook this task for a reward of 1000 Niùkas. (a gold coin of that time).
     After completing his education on the wiles and tricks of prostitutes, he was sent by his father to start a trade with a capital of five crores of Niùkas. ä÷varavarmà and his friend Arthadatta on their way, stopped at a park on the outskirts of the city of Kà¤canapura. There he fell a victim to the bewitching charms of a prostitute named Sundarã. He spent the lion's share of the money given by his father, on her. On the advice of his friend Arthadatta he was about to leave the place when Sundarã pretended to be in danger of falling into a well and asked for his help. ä÷varavarmà was again caught in her trap and he was forced to spend the res of his money also on her. When he was rendered penniless the prostitute and her mother deserted him.
     ä÷varavarmà returned home to his father, empty-handed. Ratnavarmà took his son to Yamajihvà again and told her the whole story. He said that his son fell into this plight because Yamajihvà's training was not effective. After listening to the whole story, Yamajihvà promised to recover the whole amount lost by ä÷varavarmà. She brought her trained monkey named "âla" and placed 1,000 Niùkas before him. She taught him to swallow the whole amount. After that, she taught him to give out by vomiting, the swallowed money in instalments of twenty, thirty, forty etc., as ordered. Then Yamajihvà said to ä÷varavarmà:--"Take this monkey with you and go to Sundarã's place. Make him swallow the money in secret and get it again from him, in instalments, in her presence. She would think that the monkey is an inexhaustible source of wealth and would be prepared to buy it at any cost--even by offering her whole wealth in return. At first you must pretend to be unwilling to part with the monkey. In the end, you must make him swallow 2,000 Niùkas which he would be able to give out in two days at the rate of 1,000 on each day. Exchange him for her whole wealth and leave the place immediately."
     With this advice Yamajihvà sent ä÷varavarmà with the monkey. He went to Kà¤canapura in the company of his friend Arthadatta after receiving two crores of Niùkas from his father. When Sundarã knew that ä÷varavarmà had come again with more money, she welcomed him with due respect and invited him to live with her. He accepted her invitation and took up his residence there. One day, he brought the monkey into the house and in the presence of Sundarã asked him to produce various amounts of money for different purposes.
     The monkey promptly vomited the various amounts separately without making any mistake. Sundarã and her mother Makarakañã were naturally amazed at the marvellous performance of the monkey. ä÷varavarmà explained that the monkey was capable of giving in this way, 1,000 Niùkas daily. Sundarã made up her mind to purchase the wonderful animal at any price. She requested ä÷varavarmà to give her the monkey in exchange for the crores of Niùkas she had taken from him earlier. But he turned down her request. At last she persuaded him to sell the monkey to her for the entire wealth she possessed. ä÷varavarmà secretly made the monkey swallow 2,000 Niùkas before handing it over to Sundarã and left the place at once to go to Svarõadvãpa for trade.
     âla, the monkey gave Sundarã 1,000 Niùkas on each of the first two days, but on the third day she was disillusioned. In her disappointment and anger, she beat âlan. The enraged monkey attacked both Sundarã and Makarakañã and harmed them by biting and tearing with its nails. They in turn, beat him to death. Thus Sundarã lost all her ill-gotten wealth and was reduced to utter poverty and distress.

#<YAMAKA># A region in ancient India. The inhabitants of this place were called "Yamakas". Mahàbhàrata, Sabhà Parva, Chapter 52, refers to the presents offered by the princes and people of Yamaka at Yudhiùñhira's A÷vamedhayaj¤a.

#<YAMASABHâ># Yama's assembly. This assembly is described in Mahàbhàrata, Sabhà Parva, Chapter 8.
     It was Vi÷vakarmà who built Yamasabhà. It is 100 yojanas in length and 100 yojanas in width. Although it is illuminated with sun-light it has an equable temperature. Sadness, old age, hunger or thirst are unknown there. There is a dense growth of Kalpavçkùas. All the dead people who were famous in ancient times are members of this assembly.

#<YAMä># A daughter of Sårya. One of the wives of Sårya was Saüj¤à, the daughter of Vi÷vakarmà. Three children, Manu, Yama and Yamã, were born to Sårya by Saüj¤à. (Viùõu Puràõa, Part 3, Chapter 2).

#<YâMä># A wife of Dharmadeva. The ten wives of Dharmadeva are--Arundhatã, Vasu, Yàmã, Lambà, Bhànu, Marutvatã, Saïkalpà, Muhårtà, Sàdhyà and Vi÷và. (Viùõu Puràõa, Part 1, Chapter 15).

#<YâMINä># A daughter of Dakùa Prajàpati. She was one of the wives of Ka÷yapa. (Bhàgavata, 6th Skandha).

#<YAMUNâ># Another name for the river Kàlindã. (See also under Kàlindã).
     1) %<How the water in Kàlindã turned Black:>%-The water in the river Kàlindi is black in colour. There is a story behind the changing of the colour of this river-water into black. Originally it was clear.
     After the death of Satã, Dakùa's daughter, øiva broke up Dakùa yàga and went about rambling round the world. Kàmadeva who saw øiva who had lost his wife (Satã) shot him with "Unmàdàstra" (an arrow causing madness and excitement). øiva, in his excitement, always thinking about Satã, wandered about, finding peace and rest nowhere. In his excited and restless state he plunged himself into Kàlindã river. Just then, the clear water of the river turned black. (Vàmana Puràõa, Chapter 6).
     2) %<The greatness of Kàlindã (Yamunà).>% The Puràõas declare that by bathing in the holy Kàlindã one attains heaven. There is a stroy illustrating this in Padma Puràõa, Chapter 30, as follows:--
     Long ago, in Kçtayuga, there lived in the country of Niùadha, a very wealthy Vai÷ya, by name Hemakuõóala. By doing various kinds of business, he had earned eight crores of golden coins. By that time he was advancing in age. At this stage he began to think of the transitoriness of worldly pleasures and set apart one-sixth of his entire wealth for charitable purposes. He built two temples--one for Viùõu and the other for øiva. He offered daily worship to the gods and spent money in generous hospitality. His two sons, ørãkuõóala and Vikuõóala were growing up. He entrusted the burden of domestic affairs to them and went to the forest to perform austere tapas, after which he attained Viùõuloka.
     His sons, who were intoxicated with their affluent and luxurious life, deviated from the path of virtue and began to indulge in all kinds of sensual pleasures. It did not take long for them to be reduced to utter poverty. Their relatives and dependants left them to their fate and at last, they began to resort to stealing. For fear of the King, the public and the law, they changed their residence to the woods. One of them went to a mountain and the other to a forest. One day, the elder brother was caught by a tiger and the younger was bit by a snake. Both of them died on the same day. Yama's agents took both to Yamaloka. Dharmaràja (Yama) ordered the elder brother to be sent to Naraka (Hell) and the younger one (Vikuõóala) to be sent to Heaven.
     Vikuõóala who knew that he did not deserve Heaven by any standards, asked Yama's agent how this had happened. The agent gave him this answer:--"There was a Bràhmaõa well-versed in Vedic lore, who was the son of Harimitra. His à÷rama was on the southern bank of Yamunà. While you were living in the forest, you were associated with him. As a result of that contact, it so happened that you bathed for two months in the holy river Kàlindã, the waters of which have the power of absolving sinners. By your bath in the first month you were liberated from all sins. By the second you have become eligible for Heaven. You have qualified yourself for the eternal bliss of Heaven, by that holy act."
     Yamunà is being worshipped as a goddess. Devotees of this goddess imagine her as riding on a tortoise, carrying a water pot in her hand and is of black complexion. (Agni Puràõa, Chapter 50).

#<YâMUNA I># A town in ancient India. (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 51).

#<YâMUNA II># A mountain, made famous in the Puràõas, standing between the rivers Gàïgà and Yamunà. (M.B. Anu÷àsana Parva, Chapter 68, Verse 3).

#<YAMUNâDVäPA># An island in the river Yamunà. It was on this island that Vyàsa was conceived as the result of the union of sage Parà÷ara with Satyavatã. (M.B. âdi Parva, Chapter 60, Verse 2).

#<YAMUNâPRABHAVA># A sacred place. Mahàbhàrata, Vana Parva, Chapter 84, Verse 44, mentions that the man who bathes here obtains the reward of A÷vamedha Yàga and enters Heaven.

#<YAMUNâTäRTHA># A holy tãrtha on the bank of the river Sarasvatã. Mahàbhàrata, øalya Parva, Chapter 49, Verse 11, refers to a Ràjasåya Yaj¤a performed at this place by Varuõa, the son of Aditi.

#<YâNA># One of the royal qualities like Sandhi, Vigraha etc. (For more details see under úaóguõas).

@<[Page 895a]>@

#<YâNASANDHIPARVA># A subdivision of Mahàbhàrata, Udyoga Parva. Chapters 47-71 of Udyoga Parva, are included in this Parva.

#<YAøAþKETU># A King of the city called øobhàvatã. He was one of the chief characters in the sixth story told by the famous Vetàla in Kathàsaritsàgara.

#<YAøAS># Father of Kalki, the tenth incarnation of Mahàviùõu. Agni Puràõa, Chapter 16, mentions that towards the end of Kaliyuga all people will become atheists, there will be an intermixture of castes and all people will become thieves and devoid of virtue. At that time, the 15 branches of the Veda called Vàjasaneyas alone will be the authority. Mlecchas (low-class people) assuming the form of Kings will begin to eat human beings. Agni Puràõa states further that at that time, Lord Viùõu will incarnate as Kalki, the son of Ya÷as and Yàj¤avalkya's priest and after training himself in archery and weapons, annihilate all Mlecchas.

#<YAøASVINä I># A woman follower of Subrahmaõya. (M.B. øalya Parva, Chapter 46, Verse 10).

#<YAøASVINä II># A sister of Pà¤càlã. (Bhàgavata, 9th Skandha).

#<YâSKA># A famous Sanskrit Grammarian of ancient times. Although the people of India always believed in the greatness of the Vedas, the Vedas became unintelligible even to scholars owing to changes in language and differences in grammar. It was Yàska and Sàyaõa who saved the country from that plight. Yàska became famous by composing "Nirukta" (etymology). There is a reference to this ancient sage in Mahàbhàrata, Chapter 342, Verse 72.

#<YAøOBHADRA># A son of King Manobhadra. Padma-Puràõa, Kriyàkhaõóa mentions that Ya÷obhadra happened to be born in a royal family because in his previous birth he had bathed in the Gaïgà.

#<YAøODâ># Foster-mother of ørã Kçùõa. How she became ørã Kçùõa's fostermother, is explained in a story given in Bhàgavata, 10th Skandha:--
     Once Droõa, one of the Aùñavasus, and his wife Dharà, caused displeasure to Brahmà. In his anger, Brahmà cursed them to be born in the world as human beings and to spend a life-time on earth, tending cattle. Droõa became sad and with tears in his eyes, prayed to Brahmà that during his life on earth he should be blessed with Viùõu's dar÷ana. Brahmà granted that prayer. It was in fulfilment of this prayer that Droõa was born as Nandagopa and Dharà as Ya÷odà in Ambàói.

#<YAøODHARA I># Son of Durmukha, who fought on the side of the Pàõóavas against the Kauravas. (Mahàbhàrata, Droõa Parva, Chapter 184, Verse 5).

#<YAøODHARA II># A son of ørã Kçùõa by Rukmiõãdevã. (M.B. Anu÷àsana Parva, Chapter 14, Verse 33).

#<YAøODHARâ># Daughter of King Trigarta. She was married by Hasti, King of the Påru dynasty and they a had a son named Vikaõñha. (M.B. âdi Parva, Chapter 95, Verse 35).

#<YAøOVATä I># The name of ä÷àna's city. Devã Bhàgavata, 8th Skandha mentions that god ä÷àna, the ruler of the north-eastern part, lives in the city called Ya÷ovatã.

#<YAøOVATä II># A princess. (See under Ekavãra).

#<YATHâVâSA># A muni (sage) who followed the Vànaprasthadharma. He attained Heaven as a Vànaprasthadharmã. (M.B. øànti Parva, Chapter 244, Verse 17).

#<YATI I># A king who was the eldest son of Nahuùa and the eldest brother of Yayàti. Mahàbhàrata, âdi Parva, Chapter 75, Verse 31, mentions that he became a yogã and lived in the forest.

#<YATI II># One of the sons of Vi÷vàmitra. (Mahàbhàrata, Anu÷àsana Parva, Chapter 4, Verse 58).

#<YATI III># A community-group. They were perhaps enemies of yaj¤as. There are references to them in various parts of the ègveda.

#<YATINâTHA># An incarnation of Siva. âhuka, a forestdweller and his wife who lived in Arbuda (Abu) mountain were blessed by Yatinàtha and as a result of the blessing they were born as Nala and Damayantã in their next birth. (øiva Puràõa, øatarudra Saühità).

#<YâTUDHâNA># One of the sons of Ka÷yapa and Surasà. All Ràkùasas who were born in this family are known as "Yàtudhànas".

#<YâTUDHâNä># A Ràkùasã who was born from the sacrificial fire when King Vçùàdarbhi performed a yàga. As directed by the king, she proceeded to the forest to destroy the Saptarùis. She remained there as the owner of the tank in which the sages used to take bath. Seeing her standing alone there, they enquired who she was. She answered that she was guarding the tank. She allowed them to enter into the tank after each of them explained the meaning of his name. Accordingly, the sages Atri, Vasiùñha, Ka÷yapa, Vi÷vàmitra, Gautama and Bharadvàja explained the meaning of their names before getting down into the tank. At last when sage øunassakha's turn came, he said that he was not prepared to explain in detail, the meaning of his name and that she should be satisfied with his statement that he was the sage øunassakha. Yàtudhànã became angry on hearing it and insisted on his giving the meaning of his name. øunassakha with a single stroke with his "tridaõóa" (trident) killed her. øunassakha was really Indra himself. (M.B. Anu÷àsana Parva, Chapter 93).

#<YâTUKARöA># A Devaguru. (See under Guruparamparà).

#<YAUDHEYA I># A son of Dharmaputra. Mahàbhàrata. âdi Parva, Chapter 95, Verse 76, states that this prince was born to Dharmaputra by Devikàdevã, daughter of Govàsana, king of øibi land.

#<YAUDHEYA II># A native of Yaudheya country. Mahàbhàrata, Sabhà Parva, Chapter 52, Verse 14, mentions, that the Yaudheyas had participated in Yudhiùñhira's Ràjasåya.

#<YAUDHEYA III># A king. According to Matsya Puràõa, he was the son of Prativindhya.

#<YAUGANDHARâYAöA># Minister of Prince Udayana who is celebrated in the Puràõas.

#<YAUNA># A particular caste. Mahàbhàrata, øànti Parva, Chapter 207, states that they were Caõóàlas and were as ignorant as animals and birds.

#<YAUVANâøVA># Màndhàtà, the son of Yuvanà÷va. (For more information see under Màndhàtà).

#<YAUYUDHâNI># Son of Sàtyaki the Yàdava King. This hero who escaped from the ruin of the Yàdava dynasty was presented with the region lying in the Sarasvatã river valley, by Yudhiùñhira. (M.B. Mausala Parva, Chapter 8, Verse 19).

#<YAVAKRäTA I># A sage. (See under Arvàvasu).

#<YAVAKRäTA II># Mahàbhàrata, øànti Parva, Chapter 208, Verse 26, refers to Yavakrãta who was the son of Aïgiras and the supporter of the eastern land.

#<YAVAKúâ># A famous river in Bhàratavarùa (Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 30).

@<[Page 896a]>@

#<YAVANA>#
     1) %<General.>% There are many references to Yavanas and the land of Yavanas in the Puràõas. There is a statement in Mahàbhàrata, âdi Parva, Chapter 85, Verse 34, that the Yavana rase takes its source from Turvasu, the son of Yayàti. There is another version in Mahàbhàrata, âdi Parva, Chapter 174, Verse 36, that Yavanas were born from the womb and the sides of Nandinã.
     2) %<Other details.>%
     (i) Arjuna's brother Sahadeva once conquered the Yavana land. (M.B. Sabhà Parva, Chapter 31, Verse 73).
     (ii) Mahàbhàrata, Sabhà Parva, Chapter 32, Verse 17, mentions that on another occasion, Nakula defeated the Yavanas.
     (iii) According to Mahàbhàrata, Vana Parva, Chapter 188, Verse 35, the world will be filled with Yavanas and other Mleccha (low class) kings.
     (iv) In the course of his conquests, Karõa once subdued the Yavanas. (M.B. Vana Parva, Chapter 254, Verse 8).
     (v) Mahàbhàrata, Udyoga Parva, Chapter 19, Verse 21, mentions that king Sudakùiõa of Kàmboja approached Duryodhana with an "Akùauhiõã" along with the Yavanas, to take part in Bhàrata Yuddha.
     (vi) Mahàbhàrata, Bhãùma Parva, Chapter 9, Verse 65 states that at the time of Mahàbhàrata, Yavana land was part of India.
     (vii) Originally Yavanas were Kùatriyas. But they became øådras by the curse of Bràhmaõas. (M.B. Anu÷àsana Parva, Chapter 35, Verse 18).
     (viii) Once there was a duel between a Yavana king and Mucukunda. (For further details, see under Mucukunda).

#<YAVASA># A particular region of Plakùadvãpa. Bhàgavata, 5th Skandha says that Plakùadvãpa had seven divisions which were-øivam, Yavasam, Subhadram, øàntam, Mokùam, Amçtam and Abhayam.

#<YAVäNARA># A king of the Påru dynasty. Bàhyà÷va was his father. Five sons were born to Bàhyà÷va. They were Mukula, Sç¤jaya, Bçhadiùñha, Yavãnara and Kramila. These five persons became famous in later ages under the name of Pà¤càlas. (Agni Puràõa, Chapter 278).

#<YâYâTA># An ancient holy place in India. King Yayàti conducted a Yàga at this place. From that time the place became sacred. (M.B. øalya Parva, Chapter 41, Verse 32).

#<YAYâTI># An eminent king of the Lunar dynasty.
     1.) %<Genealogy and Birth.>% From Viùõu were descended in the following order--Brahmà--Atri--Candra--Budha -Puråravas--âyus--Nahuùa--Yayàti.
     Sage Atri had three sons--Candra, Durvàsas and Dattàtreya--by his wife Anasåyà. Candra's son was Budha, Budha's son was Puråravas, Puråravas's son was âyus, âyus's son was Nahuùa who had six sons--Yati, Yayàti, Saüyàti, âyàti, Ayati and Dhruva. Yayàti had two wives, Devayànã and øarmiùñhà. Two sons, Yadu and Turvasu, were born to Devayàni. Of them, Yadu became the founder of Yaduvaü÷a. øarmiùñhà had three sons who were Druhyu, Anudruhyu and Påru. The Puruvaü÷a traces its origin to Puru.
     2). %<Yayàti's marriage.>% Yayàti married Devayànã, the daughter of sage øukra and øarmiùñhà, the daughter of Vçùaparvà.
     There is a story behind this marriage, given in Mahàbhàrata, âdi Parva, Chapter 76. Once there was keen rivalry between Devas and Asuras. For achieving victory Devas accepted Bçhaspati and Asuras accepted øukra as their preceptors. Although Devas slaughtered all Asuras they were restored to life by øukra by the power of his mantra. Devas and Asuras resumed their battle. "Mçtasa¤jãvanã" (the art of reviving the dead) was then unknown to the gods. Devas sent the handsome youth Kaca to øukra, to learn Mçtasa¤jãvanã from him. There, Kaca fell in love with Devayànã, øukra's daughter. But after acquiring the knowledge about Mçtasa¤jãvanã he returned, without marrying Devayànã. At the time of his departure, Kaca and Devayànã cursed each other. Devayànã's curse was that Kaca's newly acquired knowledge would not produce the desired result, while Kaca's curse was that Devayànã would not be married by any youthful çùi.
     øarmiùñhà was the daughter of Vçùaparvà, the Daitya king. Devayànã was the daughter of øukra, the Daitya preceptor. One day they were enjoying a bath in a forest brook with their maids, after leaving their clothes on the bank of the stream. At that time Devendra who came that way, transformed himself into a strong wind and carried all the clothes to a place and put all of them in a heap. Seeing this, the women rushed out of the water and in the hurried confusion in snatching their garments Devayànã and øarmiùñhà happened to put on each other's clothes. A quarrel took place between them on this mistake and the angry øarmiùñhà pushed Devayànã into an unused well. Thinking that Devayànã was dead, øarmiùñhà and her maids went to the palace.
     At this time, Yayàti who was a king of the lunar dynasty happened to come there exhausted after his hunting. After rescuing Devayànã from the well and enquiring about her identity and the circumstances in which she fell into the well, he returned to his palace
     Devayànã sent her maid Ghårõikà to her father and informed him about her mishap. The father, sage øukra became angry towards Vçùaparvà, and came down from Daityaloka and settled down in the forest with his daughter. Afraid of his preceptor's curse and anger, Vçùaparvà came to øukra and offered profuse apologies to him for his daughter's misconduct. But øukra answered that he would be prepared to forgive only if øarmiùñhà with 1000 maids would go and serve Devayànã. Finding no other way, Vçùaparvà yielded to the condition. Soon øarmiùñhà and her 1000 maids went to the forest and began to serve Devayànã. øukra returned to Daityaloka. Some time after this, Yayàti came to the forest one day for hunting. There he met Devayànã, being attended by many maids. In the conversation that followed, Devayànã was able to recognize Yayàti. She fell in love with him. But Yayàti insisted that he was not prepared to marry her without the consent of øukràcàrya. So she sent one of her maids to her father and informed him of her desire. The sage readily agreed and had their marriage performed. He also presented them 1,000 maids. After the ceremony, Yayàti returned to his palace with his bride. øarmiùñhà and the 2,000 maids also accompanied them. (M.B. âdi Parva, Chapters 76-81).
     3) %<Yayàti's domestic Life.>% After his arrival in his capital city, Yayàti made arrangements for Devayànã's residence in his own palace while øarmiùñhà took up her residence in A÷okavanikà. In due course, Devayànã gave birth to a son. The sight of the child roused the motherly instincts of øarmiùñhà who spent a thousand years in heartburning. One day, while she was brooding alone in her garden, Yayàti happened to come there. As they met, their hearts were moved by tender feelings. øarmiùñhà approached Yayàti and begged for a son. But he tried to evade her by pleading that it was not proper to do anything in violation of Dharma. But in the end, he had to yield to her earnest supplications and philosophical arguments. Thus øarmiùñhà conceived a son in secret.
     When the child was born and it grew up, Devayànã's mind was constantly vexed with the thought as to who was the father. Once in an angry mood she questioned øarmiùñhà herself about it. She answered that the child's father was a sage whose identity she could not ascertain in the excitement of her union with him. Any way, this answer satisfied Devayànã.
     Soon after, another son was born to Devayànã. The first boy was named Yadu and the second son, Turvasu. As a result of the secret relations between Yayàti and øarmiùñhà, three boys were born to her and they were named Druhyu, Anudruhyu and Påru, respectively. These boys also grew up in A÷okavanikà.
     Once Devayànã was in her garden with her husband and children. Just then, øarmiùñhà's children also happened to come there. Devayànã who somehow had her own suspicions, enquired of them their parentage and the innocent children replied that their mother was øarmiùñhà and their father was Yayàti. Devayànã who became furious, immediately went to Asuraloka and informed her father øukra about it. On hearing it, the sage who was beside himself with anger owing to his paternal affection, cursed Yayàti so that he fell a victim to the infirmities of old age. Yayàti entreated øukra to withdraw the curse since he had not enjoyed his youth to the full.
     øukra lifted the curse by assuring him that one of Yayàti's sons would accept his father's old age in exchange for his youth and the son would be crowned King after Yayàti. (M.B. âdi Parva, Chapters 82 and 83).
     4) %<Rejuvenation.>% Yayàti asked his eldest son Yadu for his youthfulness. But the latter was not prepared to exchange it for his father's old age. Next the father approached his younger sons, Turvasu, Druhyu, and Anudruhyu, with the same request, but all of them in turn refused to oblige him. Even though Yayàti promised to return the youthfulness to them after a thousand years, they refused to exchange it for his old age. Yayàti in his anger, cursed Yadu that his progeny would never become Kings. Turvasu's family would be completely destroyed and Druhyu would float down the river, with unfulfilled desires and faded prosperity. Påru wholeheartedly accepted his father's old age in exchange for his youth and went to the forest. From that day Yayàti began his reign with a cheerful heart. (M.B. âdi parva, Chapters 84 and 85).
     In Padma Puràõa, there is a slightly different version about the way in which Yayàti fell a victim to the infirmities of old age. It is as follows:--Seeing the rigorous observance of Yayàti's virtuous life, Devendra began to be alarmed at the thought that he might be dislodged from his place. He called his charioteer Màtali and ordered him to bring Yayàti with him to Indraloka. When Màtali failed in his mission, Devendra sent some Gandharvas to enact the drama of "Vàmanàvatàra" before Yayàti. Enchanted by the charm and performance of Rati on the stage, the King became irresistibly fascinated by the female sex.
     Once the Ràkùasã named Jarà and Madana got access to Yayàti's body. While in that state, one day he went to the forest for hunting. There he happened to meet a beautiful girl named "A÷rubindumatã". From her companion-maid, Vi÷àlà, the King came to know of her history. Vi÷àlà said to Yayàti--"Long ago when Kàmadeva was burnt Rati was in deep grief. The gods were moved to pity by her tears and they restored Kàma to life. Rati who was extremely happy, began to shed tears of joy. A beautiful girl was born from the tears which fell from her left eye. This maid who is standing before you is that girl. She is now looking for a suitable person for her Svayaüvara." On hearing this story the King expressed his desire to marry her. A÷rubindumatã agreed to become his wife on condition that he exchanged his old age with some young person for his youthfulness.
     Yayàti returned to his palace and asked each of his sons to give him his youth. Påru alone fulfilled his father's desire. After this Yayàti married A÷rubindumatã. But he was compelled to submit to another condition also, that he should not maintain any contact with his other wives. Devayànã and øarmiùñhà naturally, became distressed and furious when they saw Yayàti and A÷rubindumatã as husband and wife. So Yayàti asked Yadu to kill both of them. But Yadu refused to obey him. Yayàti who became angry at this, cursed his son that one of his descendants would marry his uncle's daughter and become heir to his mother's wealth.
     After some time, on Menakà's advice, A÷rubindumatã urged Yayàti to go on a visit to Heaven. So he entrusted his kingdom to Påru and went to Vaikuõñha.
     5) %<Yayàti's reign.>% The Puràõas describe Yayàti as a noble and eminent King. Some of the events which took place during his reign and which deserve special praise, are given below:
     (i) %<Gift of cows.>% Once when King Yayàti was in the company of his subjects, a Bràhmaõa approached him with a request for Gurudakùiõà. At once Yayàti gave him a gift of 1,000 cows. (M.B. Vana Parva, Chapter 195).
     (ii) %<Yayàti and Gàlava.>% See para 6 under Gàlava.
     (iii) %<His end.>% After a thousand years, Yayàti handed over his kingship to Påru and went to the forest. He spent many years living in Bhçgutuïga in the company of sages, and feeding on fruits, roots, etc. and in the end died in the forest and attained Heaven.
     (iv) %<Yayàti's fall from Heaven.>% Yayàti remained in Heaven for many years. Once he insulted the Devas, Indra and other gods and kings in the divine assembly. The gods looked at one another, wondering who this proud fellow was. They asked how this man reached Heaven without renouncing his pride. In the meantime Yayàti lost his balance and fell down from Heaven to the earth. While descending, he prayed that he should fall in the midst of good men.
     Just at this time, four kings named Pratardana, Vasumanas, øibi and Aùñaka were performing a Yàga in Naimiùàraõya. Yayàti happened to fall head downwards into their midst. But since they caught him in his fall he did not crash to the ground. He explained his story to them. They allowed him to accept the fruit of their Yaj¤a and to go to Heaven. But since he was a Kùatriya he told them he had no right to it. Just then, his daughter Màdhavã arrived there. She allowed him to take half of the divine grace which she had earned and with the help of it Yayàti ascended to Heaven again. (M.B. Udyoga Parva, Chapter 120).
     6) %<Other details.>%
     (i) Yayàti witnessed the battle between Kauravas and Pàõóavas which was fought as a result of the theft of King Viràña's cows. (M.B. Viràña Parva, Chapter 56, Verse 9).
     (ii) In Mahàbhàrata, Sabhà Parva, Chapter 8, Verse 8, it is stated that King Yayàti continues to be in Yama's assembly.
     (iii) Yayàti once gave 1,000 cows to a Bràhmaõa as "Gurudakùiõà". (M.B. Vana Parva, Chapter 195).
     (iv) He came riding in Indra's chariot and witnessed the battle between Arjuna and Kçpàcàrya, from the sky. (M.B. Viràña Parva, Chapter 56, Verse 9).
     (v) Mahàbhàrata, Udyoga Parva, Chapter 115, men tions that Yayàti had conducted 1,000 Yàgas and that he was the leader of all Kings.

#<YAYâTIPATANA># A holy place. Mahàbhàrata, Vana Parva, Chapter 82, Verse 48, mentions that a visit to this place will give the same reward as an A÷vamedha Yàga.

#<YâYâVARA(S)># A particular section of Brahmins. Their special feature is that they wander about here and there, following the course of life of the sages. Mahàbhàrata, âdi Parva, Chapter 13, mentions that the reputed sage Jaratkàru was a Yàyàvara.

#<YODHYA># A country in ancient India. In Mahàbhàrata, Vana Parva, Chapter 254, we read that this country was conquered by Karõa.

#<YOGA I># A sage who was the grandson of Svàyambhuva Manu and son of øraddhà. Yoga was born to øraddhà by Dharma. (Bhàgavata, 4th Skandha).

#<YOGA II># It is J¤àna that reveals Brahman. Yoga is the concentration on Brahman. Agni Puràõa, Chapter 372, mentions that Yoga is the perfect union of Jivàtmà and Paramàtmà.
     In fact Yoga is activity with the body as its basis. It may be doubted how a mere physical karman helps Parabrahmadàr÷ana. But Maharùis assert that there is an inseparable connection between matter and soul.
     Matter and soul are merely the two phases of the single "Astitva". The object of Yoga is to achieve union with Parabrahman; in other words, to attain Mokùa. The recitation of mantras is important in many disciplines connected with the practice of Yoga. The letters and words of mantras are so arranged that their recitation in the proper manner produces profound and favourable effects in the body. The habitual recitation of mantras helps the practice of Yoga.
     There are two broad divisions of Yoga--Hañha Yoga and Ràja Yoga. The two are interconnected and have to be practised simultaneously. Hañha Yoga is mainly concerned with disciplining the body by various kinds of exercises. Standing in Pa¤càgni with the arms held aloft; standing on one leg or standing on the head are some of these exercises. Ràja Yoga aims at arousing Praj¤à by control of the senses. Ràja Yoga involves the practice of eight disciplines. They are:--Yama, Niyama, âsana, Pràõàyàma, Pratyàhàra, Dhàraõà, Dhyàna and Samàdhi. An account of each of these is given below:--
     i) %<Yama.>% Yama means refraining from evil courses or sinful things like cruelty or dishonesty. Yama demands the practice of Ahiüsà, satya, asteya, brahmacarya and aparigraha. (Ahiüsà = non-violence or not killing any creature. Satya = truth; practising truth in thoughts, words and deeds. Asteya = not stealing. Brahmacarya = sexual continence. Aparigraha = not coveting wealth or pleasures which are not absolutely necessary).
     ii) %<Niyama.>% While Yama is a negative discipline, Niyama is a positive one. It requires the positive practice of virtuous courses. Niyama includes five things:-øauca (cleanliness), Santoùa (contentment), Tapas (penance and austerities), Svàdhyàya (study of the Vedas and incantations or mantras) and ä÷varapraõidhàna (prayer and meditating on God). øauca means not only cleanliness of the body, but also of the mind. The mind must be purged of all 'malas' like kàma, krodha and lobha. Tapas means ability to endure opposites (dvandvas) like heat and cold or joy and sorrow. Svàdhyàya is "study of philosophical works." ä÷varapraõidhàna--dedicating all actions unto God.
     iii) %<âsana.>% The way of sitting or posture. Different postures have been prescribed for different actions. First of all, the yogã must choose a suitable place.
     (The place must be level, neat, free from stones, fire or gravel, agreeable to the mind and not causing irritation to the eyes). (øvetà÷vatara).
     Different àsanas like Padmàsana, Svastikàsana and Siddhàsana have been prescribed for the practice of Yoga.
     Putting the left leg on the right thigh and the right leg on the left thigh, holding the right toe with the left hand and the left toe with the right hand, place the chin on the chest and look at the tip of the nose. This is Padmàsana.
     Sitting upright with the feet tucked under the hips is Svastikàsana.
     Placing the left leg under the genitals, put the right leg on it. Insert the chin into the pit of the throat; control the senses; with steady eyes look at the point between the eye-brows. This is Siddhàsana which will break open the doors to Mokùa.
     iv) %<Pràõàyàma.>% This is regulation of breathing. Inhale air through the left nostril, retain the air in the lungs for a few minutes and then exhale it through the right nostril. The process may be reversed--that is inhalation through the right nostril and exhalation through the left. This is the first step in Pràõàyàma. Exhaling the breath and then not inhaling for some time is called recaka; the opposite process is called påraka. The object of pràõàyàma is to awaken Kuõóalinã.
     v) %<Pratyàhàra.>% This is a process of withdrawing the five senses from the outer world. A man who practises Pratyàhàra becomes oblivious of the outer world. This helps the concentration of the mind on the âtman.
     vi) %<Dhàraõà.>% Withdrawing the mind from outer objects and concentrating it on the self.
     vii) %<Dhyàna.>% Meditation, concentrating the mind on several places like Bhråmadhya and nàbhãcakra. Repeating the sacred syllable OM is very useful in dhyàna.
     viii) %<Samàdhi.>% In Samàdhi the soul and mind unite, the mind merging into the soul. Samàdhi is defined thus:--
     When the mind and soul unite just as salt and water unite, that state is called Samàdhi.

#<YOGAMâYâDEVä># The form of Devã in the state of Yoga. It was Yogamàyàdevã who transferred the seventh child of Devakã (Balabhadraràma) from her womb to that of Rohiõã. (Devã Bhàgavata 4th, Skandha).

#<YOGAVATä># Third daughter of Menà. She was the wife of the sage Jaigãùavya. (Padma Puràõa, Sçùñi Khaõóa).

#<YOGäøVARA(S)># A community of famous yogins. Kavi, Hari, Antarikùa, Prabuddha, Pippalàyana, âvirhotra, Drumila, Camasa and Karabhojana belonged to this community. They were the sons of the sage èùabha and used to go about naked, everywhere. This community of yogins participated in the yaj¤a of Nimi, King of Mithilà and gave him advice on Bhàgavatadharma. (Bhàgavata, 4th Skandha).

#<YONIDVâRA># A sacred place on the Udaya mountain. (Mahàbhàrata, Vana Parva, Chapter 84, Verse 95).

#<YONITäRTHA># A sacred place in North India. A bath in this place will make a person handsome and he will get the reward of a gift of 1000 cows. (M.B. Vana Parva, Chapter 82, Verse 84).

#<YOTIMATSAKA (POTIMATSAKA)># A King in ancient India. There is a passage in Mahàbhàrata, Udyoga Parva, Chapter 4, Verse 20, which mentions that the Pàõóavas had sent an invitation to this King to take part in the war.

#<YUDDHA (WAR)># (i) In ancient times in India war was considered a "Ràjadharma". A war declared under this law was known as "Dharmayuddha"
     (ii) It is forbidden to use a weapon describing it falsely as another weapon. The use of arrows heated in fire, is also against Dharmayuddha.
     (iii) It is also against the rules of Dharmayuddha to kill a person who gets down from the chariot, a eunuch, one with joined palms, one who squats on the ground, one who seeks refuge, one who is asleep, one who is naked, an unarmed person, one who has come to witness the fight, one who is fighting with another, one whose weapon is broken, one who is bereaved by the death of a son or other relative, one who is vanquished, one who flees from battle, and one who refuses to attack in return etc.
     (iv) If a warrior fleeing from battlefield is killed by his enemy, he carries with him his master's sins.
     (v) All the grace earned by the young man who flees from battle, passes to his master.
     (vi) The soldier himself may take all booty in the battle except chariots, horses, elephants, umbrellas, wealth, corn, cows, women, weapons, silver and gold.
     (vii) All costly articles, seized in battle, such as gold, silver, jewels etc. are to be handed over to the King, according to the Vedas. (Manusmçti, Chapter 7).

#<YUDHâJIT I># A Kekaya King. This Yudhàjit was the brother of Kaikeyã, Da÷aratha's wife, and the uncle of Bharata. Da÷aratha's death took place at the time when Bharata was living in Kekaya country, at the invitation of Yudhàjit. (Vàlmãki Ràmàyaõa, Bàla Kàõóa, 73rd Sarga).

#<YUDHâJIT II># A King of Avantã. Lãlàvatã, the daughter of Yudhàjit was married by Sudar÷ana of the Ikùvàku dynasty. In course of time their relations became hostile and they separated. At last Yudhàjit exiled Sudar÷ana from his country and crowned his own brother, øatrujit as King of Ayodhyà. (See under Dhruvasandhi).

#<YUDHâJITA># A Yàdava King. In Padma Puràõa, Sçùñikhaõóa and in Matsya Puràõa, it is stated that Yudhàjita was the son of Anamitra by Pçthvã.

#<YUDHâMANYU># A warrior who fought against the Kauravas from the side of the Pàõóavas. The following references are made to him in the Mahàbhàrata.
     (i) Yudhàmanyu was a prince of the Pà¤càla royal family. (M.B. Udyoga Parva, Chapter 17, Verse 5).
     (ii) He took his position in the battle as the bodyguard of Arjuna. (M.B. Bhãùma Parva, Chapter 15, Verse 19).
     (iii) Yudhàmanyu's war-horse was a wonderful animal, both in spirit and shape. (M.B. Droõa Parva, Chapter 23, Verse 3).
     (iv) In Bhàrata Yuddha he fought against Kçtavarmà, Duryodhana, Kçpàcàrya, Citrasena the brother of Karõa, and A÷vatthàmà. Kçpàcàrya defeated him. He (Yudhàmanyu) killed Karõa's brother Citrasena. (Droõa Parva, Chapters 92, 130; Karõa Parva, Chapters 61, 83).
     (v) Yudhàmanyu met with his death in his fight against A÷vatthàmà. (M.B. Sauptika Parva, Chapter 8, Verse 38).

#<YUDHIúòHIRA># See under Dharmaputra.

#<YUGA># See under Manvantara.

#<YUGANDHARA I (YUGANDHARAS)># In the Puràõas there are references to a mountain called Yugandhara. The inhabitants of that place were known as Yugandharas. In Mahàbhàrata, Vana Parva, Chapter 129, Verse 9, there is a statement that these people used to drink the milk of camels and donkeys.

#<YUGANDHARA II># A warrior who fought against the Kauravas from the Pàõóava party. He attacked Droõàcàrya in the battle and was killed by him in the end. (M.B. Droõa Parva, Chapter 16, Verse 30).

#<YUGAPA># A Deva Gandharva. Mahàbhàrata, âdi Parva, Chapter 122, Verse 56, mentions that he participated in Arjuna's birth festival.

#<YUKTâøVA># A sage who was a Sàmavedin. There is a story about this sage in Pa¤caviü÷a Bràhmaõa:-Yuktà÷va who was a scholar in Vedas and øàstras once abducted two new-born babies and killed them. As a result of that sin, he lost all his Vedic knowledge. To recover his lost learning, he started an austere tapas. After many years of tapas, he got back the whole of his Vedic knowledge.

#<YæPâKúA I># A military commander of Ràvaõa. In the battle between ørã Ràma and Ràvaõa, he was killed by Hanåmàn. (Vàlmãki Ràmàyaõa, Sundara Kàõóa, 46: 32).

#<YæPâKúA II># A Ràkùasa. In the battle between ørã Ràma and Ràvaõa, this Ràkùasa was killed by the monkey Mainda. (Vàlmãki Ràmàyaõa, Yuddha Kàõóa 76: 34).

#<YUTAJIT># A son of King Bhoja of the Yaduvaü÷a. King Bhoja had six sons, who were--Nimroci, Kiïkaõa, Vçùõi, Sahasrajit, øatajit and Yutajit. (Bhàgavata, 9th Skandha).

#<YUVANâøVA I># A King of the Ikùvàku dynasty.
     1) %<Genealogy.>% From Viùõu were descended in the following order:--Brahmà-Marãci-Ka÷yapa-Vivasvàn-Vaivasvata Manu-Ikùvàku-Vikukùi-øa÷àda-Kakutstha (Pura¤jaya)-Anenas-Pçthulà÷va-Prasenajit-Yuvanà÷va. This Yuvanà÷va was the father of Màndhàtà.
     2) %<Other details.>%
     (i) Yuvanà÷va performed many Yàgas. (M.B. Vana Parva, Chapter 126, Verse 5).
     (ii) Once he drank water which had been subjected to special mantras (incantations) and as a result he became pregnant. Màndhàtà was born by cutting open his belly. (For more details see under Màndhàtà).
     (iii) Yuvanà÷va once received a wonderful sword from King Raivata. He presented that sword to King Raghu. (M.B. øànti Parva, Chapter 166, Verse 78).
     (iv) In Mahàbhàrata, Anu÷àsana Parva, Chapter 115, Verse 61, it is stated that he had received "Paràvaratattva" (ability to know the highest and the lowest) because he had renounced meat-eating.

#<YUVANâøVA II># Another Yuvanà÷va was the grandson of Viùvaga÷va of the Ikùvàku dynasty and the son of Adri. This Yuvanà÷va was the father of King øràva. (M.B. Vana Parva, Chapter 202, Verse 3).

#<YUVANâøVA III># Mahàbhàrata, øànti Parva, Chapter 234, Verse 15, refers to another Yuvanà÷va who was the son of Vçùadarbha. He attained Heaven by offering gifts of jewels, women and dwelling houses.

#<YUVANâøVA IV># A King of the Ikùvàku dynasty who was the grandson of Màndhàtà. There is reference to him in the ègveda. (ègveda, 10; 134).

#<YUYUDHâNA># Another name for Sàtyaki. For further details, see under Sàtyaki.

#<YUYUTSU I>#
     1) %<General.>% Son of Dhçtaràùñra by a Vai÷ya woman. He is not included in the 100 sons of Dhçtaràùñra. Yuyutsu is referred to by another name, "Karaõa" in Mahàbhàrata, âdi Parva, Chapter 68, Verse 113.
     2) %<Other details.>%
     (i) It was Yuyutsu who disclosed to the Pàõóavas that once Duryodhana gave poisoned food to Bhãmasena. (M.B. âdi Parva, Chapter 128, Verse 37).
     (ii) Yuyutsu was present at the Svayaüvara of Draupadã. (M.B. âdi Parva, Chapter 185, Verse 2).
     (iii) In Bhàrata Yuddha, Yuyutsu joined the Pàõóava party. (M.B. Bhãùma Parva, Chapter 43, Verse 100).
     (iv) He was an eminent warrior and an honest and mighty hero. Many Kings attacked him in the city Vàraõàvata. He was not able to fulfil his desire to kill all of them. (M.B. Droõa Parva, Chapter 10, Verse 58).
     (v) In Bhàrata Yuddha he fought with Subàhu and cut off his hands. (Droõa Parva, Chapter 25, Verse 13).
     (vi) The bullocks tied to Yuyutsu's chariot were killed by Bhagadatta's elephant. (M.B. Droõa Parva, Chapter 26, Verse 56).
     (vii) Yuyutsu severely rebuked the Kauravas who rejoiced over the death of Bhagadatta. (M.B. Droõa Parva, Chapter 72, Verse 60).
     (viii) Yuyutsu was defeated in his fight with Ulåka. (M.B. Karõa Parva, Chapter 25. Verse 11).
     (ix) As advised by ørã Kçùõa and Dharmaputra, Yuyutsu went to Hastinàpura with the ladies of the royal family. (M.B. øalya Parva, Chapter 29, Verse 86).
     (x) On his return after the battle, Yuyutsu described the details of the battle to Vidura. (M.B. øalya Parva, Chapter 29. Verse 21).
     (xi) At the suggestion of Dharmaputra, Yuyutsu began to attend on Dhçtaràùñra to serve him. (M.B. øànti Parva, Chapter 41, Verse 17).
     (xii) Yuyutsu was guarding Hastinàpura when the Pàõóavas went to the Himàlayas to get money from Marutta. (A÷vamedha Parva, Chapter 63, Verse 24).
     (xiii) Under the leadership of Yuyutsu, the Pàõóavas offered Jalà¤jali (offering libations of water) to Dhçtaràùñra. (â÷ramavàsika Parva, Chapter 39, Verse 12).
     (xiv) When the Pàõóavas departed on their Mahàprasthàna after handing over the reign of the country to Parãkùit, it was Yuyutsu who was entrusted with the task of supervising Parãkùit and the country. (M.B. Mahàprasthàna Parva Chapter 1, Verse 6).
     (xv) In Mahàbhàrata the following names are given for Yuyutsu:--Dhàrtaràùñra, Dhçtaràùñraja, Dhçtaràùñraputra, Karaõa, Kauravya, Kaurava and Vai÷yàputra.

#<YUYUTSU II># There is a reference to another Yuyutsu who was the son of Dhçtaràùñra by his wife Gàndhàrã in Mahàbhàrata, øànti Parva, Chapter 67, Verse 93.